Adhyaya 107

हिन्दी अर्थ

तस्य यज्ञसकाशं मां महर्षिवेदपारग:। बृहस्पतिर्महातेजा नयत्वड्धिसः सुतः तस्याहं समनृप्राप्तो यज्ञवार्ट सुरोत्तमा:। विचरिष्ये यथायुक्त त्रैलोक्यहरणाय बै यज्ञवार्ट महातेजा दानवेन्द्रस्य धीमतः मौद्जी यज्ञोपवीती च छत्री दण्डी ध्वजी तथा। वामनो धूप्ररक्ताक्षो भगवान् बालरूपधृक्

English

After the departure of that mind-begotten son the Lord Brahmā created the third Bhurbhuvaloka capable of acquiring emancipation and brought into being his third mind-begotten son. Afterwards commanded by Brahmā that mind-begotten son appeared before them and acquainted himself with their religion and movements. These three persons are said to have been the sons of the high-souled Shamvu (18–19). Having taken with him these three sons the Lord Nārāyana and Kapila, the lord of ascetics, went to his own region (20). After their departure Brahmā, ever observant of vows, began again to practise hard austerities. Continually carrying on penances alone and not desisting from them the Lord Brahmā created from half of his body a beautiful wife. Intercoursing with that wife capable of creating the world and equal to him in ascetic power, effulgence and self-control Brahmā, pervaded by the quality of Tamas, created the patriarchs, the oceans, rivers, the sacred verse Gāyatri, the mother of the Vedas and the four Vedas. As the instruments of his own work the grand-father, the creator of the world, created sons, the husbands of the universe and the creation from whom all the worlds emanated (21–26).

हिन्दी अर्थ

तं गत्वा यज्ञवार्ट च ब्रह्मर्षिगणसंकुलम्। आत्मना चैव भगवान् वर्णयामास त॑ क्रतुम् लोकेश्वरेश्वरः: श्रीमान् सुरैर्ब्रह्मपुरोगमै:। तुम सब लोगोंकी जो इच्छा हो, उसे प्रसन्नतापूर्वक बताओ ।' महात्मा वामनकी यह बात सुनकर इन्द्र आदि समस्त देवता प्रसन्नचित्त हो उन कश्यपनन्दन भगवान् विष्णुसे हाथ जोड़कर इस प्रकार बोले-- ॥ ४३--४५॥ 'देवप्रवर। सर्वज्ञ महात्मा हैत्ययाज बलिने महान् तप, अद्भुत विक्रम, इन्द्रिय-संयम तथा ब्रह्माजीके द्वारा दिये हुए वरदानके प्रभावसे हमारा सारा जगत् हमसे छीन लिया है। कहा जाता है कि वे हम सब लोगोंके लिये अवध्य हैं। उत्तम ब्रतका पालन करनेवाले प्रभो! केवल आप ही उन्हें जीतनेमें समर्थ हैं, दूसरा कोई नहीं; इसलिये हम सब लोग शरणार्थी होकर आप सर्वदेव- भयहारी शरणागतवत्सल वरदायक देवताकी शरणमें

English

Having first created his two sons, the great ascetics Vishwesha and Dharma, the support of all the Asramas and giver of boons he next created the Munis Daksha, Marichi, Atri, Pulastya, Pulaha, Kratu, Vasishtha, Gotama, Bhrigu, Angira and others. The descendants of the above mentioned Rishis created by Brahmā, are known as the great Rishis of the Atharva Veda. Daksha begat Aditi, Diti, Danu, Kālā, Atāyu, Sinhikā, Muni, Prādha, Surasā, Krodha, Vinatā and Kadru—these twelve daughters and twenty-seven stars. Marichi's son was Kashyapa who became all powerful through asceticism. Daksha consented to confer those twelve maidens on Kashyapa. O Janamejaya, the great Rishi Daksha conferred Rohini and other virtue-bestowing stars on Soma amongst the Vasus

हिन्दी अर्थ

आये हैं ॥४६--४८॥ महाबाहु सुरश्रेष्ठ सुरेधर! आप ऋषियों और लोकोंके हितके लिये, माता अदिति और पिता कश्यपका प्रिय करनेके लिये, पितरोंके निमित्त उचित कव्य तथा देवताओंके लिये उत्तम हव्य जिस प्रकार पूर्ववत् प्रात हो सके, उसके लिये तथा अपने ज्येष्ठ भ्राता देवेश्वर महात्मा इन्द्रके ऋणसे उऋण होनेके लिये यह त्रिलोकीका अविनाशी राज्य बलिसे छीनकर आप पुनः महेन्द्रको लौटा दीजिये॥४९--५१॥ इस समय दानवराज बलि अश्वमेध यज्ञका अनुष्ठान करते हैं, उनसे त्रिलोकीका राज्य लौटा लानेका जो उचित उपाय हो, उसका विचार कीजिये' वैशम्पायनजी कहते हैं--जनमेजय ! देवताओंके ऐसा कहनेपर वामनरूपधारी भगवान् विष्णुने समस्त देवताओंका हर्ष बढ़ाते हुए उनसे यह बात कही

English

O foremost of the descendants of Bharata, the virtuous Brahmā conferred on Dharma, the foremost of gods, the five most excellent maidens whom he had created before namely, Lakshmi, Kirti, Sadhyā, Vishwā always doing good and Marutvati. In the end, the wife, capable of assuming forms at will, whom Brahmā created out of his half-body, took upon herself the form of the cow Surabhi and appeared before him. O Bhārata, for creating the cows Brahmā, cognizant of the cause of creation and adored of the world, knew her. By this, he begat eleven huge-bodied sons, crimson-hued like the evening cloud, consuming all with their dreadful effulgence and pious. Because they ran crying to the Grand-father as soon as they were born they passed by the name of Rudras. Nirhiti, Sarpa, Aja, Ekapat Mrigavyadha, Pināki, Dahana, Iswara, Ahivradhana, the unconquerable Kapāli and the highly powerful Senāni are known as the eleven Rudras

हिन्दी अर्थ

श्रीविष्णु बोले--देवताओ ! वेदोंके पारंगत विद्वान् अड्विराकुमार महातेजस्वी महर्षि बृहस्पति मुझे बलिके यज्ञके समीप ले चलें॥ ५४ ॥ सुरश्रेष्ठगण ! उसके यज्ञमण्डपमें पहुँचकर मैं त्रिलोकीके राज्यका अपहरण करनेके लिये यथोचित उपायका विचार करूँगा वैशम्पायनजी कहते हैं--राजन्! तब महातेजस्वी बुद्धिमान् बृहस्पतिने भगवान् वामनको उत्तम बुद्धिवाले दानवराज बलिकी यज्ञशालातक पहुँचा दिया बालरूपधारी भगवान् वामनने मूँजकी मेखला, यज्ञोपवीत, छत्र, दण्ड और ध्वज धारण कर रखे थे। उनके नेत्र धूम्र तथा रक्तवर्णके थे॥५७॥ ब्रह्मर्षियोंसे भरे हुए उस यज्ञमण्डपमें पहुँचकर भगवानने स्वयं ही उस यज्ञका वर्णन किया लोकेश्वरोंके भी ईश्वर श्रीमान् भगवान् वामन यद्यपि अवृद्ध (बालक) थे तो भी ब्रह्मा आदि समस्त देवता वृद्धकी

English

Surabhi gave birth to bulls, trees which do not grow by cultivation, beans, sands, lambs, most excellent ambrosia and medicinal herbs. Dharma begat on Surabhi Lakshmi and Kama and Sadhya on Sadhyā. Prabhava, Chyavana, Ishāna, Surabhi, Aranya (forest) Maruta, Vashwāvasu, Suvala, Dhruva, Mahisha, Taneya, Vijnata, Manasa, Matsara and Vibhuti are also known as the sons of Surabhi. Sadhyā, worshipped of the world of Sādhyās and following Vāsava begat mountains, serpents and bulls. Dharma begat on Sushamā in order, Marudeva, Dhruva, Vishwāvasu, the lord Soma, Parvatta, Yogendra, Vāyu and Nikriti. It is heard that Dharma begat Vishwadevas on Vishwā. The large-armed Sudharmā, the highly powerful Shankhapā, Uktha, Vapushmān, Vishwāvasu, Suparva, the highly illustrious Vishnu, Skumbhu, the Rishi's son Ruru, highly effulgent like the sun, are the offspring of Chakshusa Manu. Vishwā gave birth to Vishwadevas. Dharma begat Maruts on Marutvati namely Agni, Chaksha, Hari, Jyoti, Sāvitra, Mitra, Amrita, the large-armed Sankshepa, Viraja, Shukra, Vish wāvasu, Vibhāsasu, Ashmanta, Chirarashmi, Nijudhi, Jayona Adbhuti, Charitra, Vahupannaga, Vrihanta and Vrihadbhuta the aggrandiser of

हिन्दी अर्थ

अध्यास्यमानो भगवानवृद्धो5प्यथ वृद्धवत्॥ ५९ भाँति उनकी सेवामें उपस्थित थे यज्ञवाटमचिन्त्यात्मा जगाम सुरसत्तम: पालितो5पि हि हैतेय: सांग्रामिकपरिच्छदे: । द्वारे दानवसम्बाधे सहसैव विवेश ह ऋषिभिश्चैव मन्त्राद्ेः सर्वतः परिवारितम्। हैत्यदानवराजेन्द्रमुपतस्थे बलि बली

English

O king, Kashyapa begat on Aditi, the tweve most eminent Adityās living in the celestial region namely Indra, Vishnu, Bhaga, Tvashthā, Varuna, Angsha, Aramā, Ravi, Pishā, Mitrā, the boon-giving Manu and Indra. Aditya begat on Saraswati two superbly beautiful sons namely Rupa and Vala. Diti and Danu gave birth to the Daityas and Dānavas. The Dānavas begat on Suravā the reptiles; and they begat on Kāla the Kālakeya Asuras and Rākshasas. O descendant of Bharata, Anayusha produced all the diseases and calamities. Sinhikā the mother of planets gave birth to the Gandharvas, the pious Prādhā to Apsaras, Krodha to all goblins, Pishāchās, Yakshas and Guhyakas and Surabhi to all quadrupeds. Vinatā gave birth to Aruna and Garuda and Kadru to all serpents.

हिन्दी अर्थ

वर्णयित्वा यथान्यायं यज्ञ यज्ञ: सनातनः। विस्तरेण नरश्रेष्ठ प्रयोगर्विविधेस्तथा शुक्रादीनृत्विजश्चापि यज्ञकर्मविचक्षणान्। सवनिव निजग्राह चकार च निरुत्तरान् यज्ञमात्मानमेवासौ हेतुभि: कारणं विभु: वैदिकैरप्रकाशैश्व. पुनरप्यथ भारत। प्रत्यक्षमृषिसंघानां वर्णयामास चित्रगु: कुतस्त्वं कोईसि कस्यासि किं तेहास्ति प्रयोजनम्। नेवंविध: परिज्ञातो दृष्टपूर्वों मया द्विज:

English

O king, when the high-souled Brahmā appeared on the lotus the Viswadevas thus multiplied themselves. This old account of the origin of lotus I had heard from Dwaipāyana. When he described it from the beginning to the end the great Rishis spoke highly of it. The great man, who with attention always reads this account of the origin of the first lotus, is divested of grief in this world, and enjoys various pleasures here and eternal bliss in heaven (57-67).

हिन्दी अर्थ

बालो मतिमतां श्रेष्ठो ज्ञानविज्ञानकोविदः । शिष्टवाग्रूपसम्पन्नो मनोज्ञः प्रियदर्शन: नेदृशा: सन्ति देवानामृषीणामपि सूनव:। ननागानां न यक्षाणां नासुराणां न रक्षसाम् यो5सि सो5सि नमस्तेःस्तु ब्रूहि किं करवाणि ते जिनका स्वरूप अचिन्त्य है, वे सुरश्रेष्ठ भगवान् वामन दानवराज विरोचनकुमार बलिके यज्ञमण्डपमें गये॥ ६० ॥ यद्यपि हैत्यराज बलि युद्धोपयोगी वेशभूषा धारण करनेवाले सेवकोंसे सुरक्षित थे (अत: उनके पास

English

Janamejaya said:—O Brahman, I have listened to your description of our great and illustrious family. It is endued with many virtues, consists of various metres, compound words, short but sweet words and is capable of conferring the three-fold objects of life (1–3). You have described my ancestors, on account of their dissension with the king Duryodhana, did not employ expedients for destroying the power of Brāhmanas, the prowess of the warriors, for vanquishing their rivals and killing the descendants of their family. You have described that the descendants of the kings who were killed in that dreadful war obtained their respective kingdoms and that the king of Kurus had been firmly established for following the behest of the Divine Lord. O foremest of the twice-born, you have described in order the duties of the three castes and the means by which one may attain to the celestial region; out of your compassion for creatures you have in many ways described the duties of the four castes. You have also described that on the wane of Karma in which godliness predominates some go downwards through births and some rise up. You also have divided into many parts the fruits of being humble. Indeed sweet are the words that you have said relating to the fruits of gifts and Karma. O reverend sir, I am not capable of reading this great history of Bharata even within one celestial day. But sir, I am anxious to hear from you in brief an account of Jnāna for communing with Brahma

हिन्दी अर्थ

पहुँचना कठिन था), तथापि दानवोंसे भरे हुए उस मण्डपके द्वारके भीतर वे सहसा प्रविष्ट हो गये ऋषियोंने मन्त्र आदिके द्वारा सब ओरसे उन्हें घेर रखा था, तथापि बलवान् भगवान् वामन हैत्य-दानवराज बलिके पास पहुँच ही गये॥ ६२॥ नरश्रेष्ठस उन सनातन यज्ञपुरुषने उस यज्ञका नाना प्रकारके प्रयोगोंद्वारा विस्तारपूर्वक यथोचित वर्णन करके यज्ञकर्ममें कुशल शुक्राचार्य आदि समस्त ऋत्विजोंको निगृहीत करते हुए उन्हें निरुत्तर कर भगवानने बलिके समीप, ऋत्विजोंके निकट तथा ऋषि- समुदायोंके समक्ष अपने ही स्वरूपभूत कारणात्मा यज्ञका अप्रकाशित बैदिक युक्तियोंद्वारा बारम्बार वर्णन किया ॥ ६५- ६६ ॥ महान् तेजस्वी बालक वामनके द्वारा उपाध्यायोंसहित उन वृद्ध महर्षियोंको भी निरुत्तर हुआ देख विरोचनकुमार बलवान् बलिने उसे अद्भुत चमत्कार माना। फिर वे हाथ जोड़े मस्तक झुका विस्मित होकर इस प्रकार बोले-- ॥ ६७-६८ ॥ “विप्रवर! आप कहाँसे आये हैं?

English

Vaishampāyana said:—O king, having controlled your five senses listen with whole-minded attention to what I say with a pure mind. Know him as Nishkala Purusha, whom one cannot obtain through Karma, who appears before persons conversant with the knowledge of Brahman, who is not attached to actions, who is related to Brahma, who is the unmanifest cause of the universe, who is eternal, and is with and without form. Egoism, begotten by Atman, proceeds from this Purusha (1-3). He has a celestial form, is the lord of the objects of senses, is beyond the reach of thought, eternal, the origin of Yugas, identical with three forms of time, and not being born is equal everywhere. Persons, having the knowledge of Nārayana, know him as separate from the unmanifest. He comprehends all, courses everywhere, has his head everywhere, sees all, has his face towards all, hears all and extends over the space. He is the cause of cause and action, exists as manifest and unmanifest and is not seen by any body when he moves about (4–7). Although he is beyond the reach of thought and without any form, yet he, assuming a form and manifesting himself, ranges everywhere as fire in a wood. He is identical with past, present and future. He is Parameshthin, Prajāpati and the lord of the worlds. This name of His Has been truly sung. That unmanifest one becomes manifest through Brahma Yoga. Ahankāra has been begotten by ignorance proceeding from Nārāyana (8-10). This Purusha with the consciousness of self exists as Brahma. He is the lord of the world mobile and immobile and is called Brahmā.

हिन्दी अर्थ

कौन हैं ? किसके पुत्र हैं ? यहाँ पधारनेमें आपका क्‍या प्रयोजन है? मैंने आप-जैसे द्विजको न तो पहले कभी देखा था और न जाना ही था॥६९॥ आप बाल होकर भी बुद्धिमानोंमें श्रेष्ठ हैं। ज्ञान-विज्ञानमें प्रवीण हैं। आपकी वाणी शिष्टतापूर्ण है। आप रूपवान् और मनोहर हैं। देखनेमें प्रिय लगते हैं॥ ७० ॥ देवताओं तथा ऋषियोंके पुत्र भी ऐसे नहीं हैं। न नागोंके, न यक्षोंके, न असुरोंके, न राक्षसोंके, न पितरोंके, न सिद्धोंक और न गन्धववोके ही पुत्र ऐसे हैं। आप जो हों, सो हों, आपको नमस्कार है। बताइये, मैं आपकी क्‍या सेवा करूँ ?” वैशम्पायनजी कहते हैं--जनमेजय बलिके ऐसा कहनेपर अचिन्त्यस्वरूप भगवान् वामन, जो कार्य- सिद्धिके तात्त्विक उपायको जाननेवाले थे, मुसकराकर इस प्रकार बोले

English

The Lord, whose creation is this universe, who is the origin of all, said "I will create all." When Brahma said this the consciousness of ego was produced from nature and thus the whole world was brought into being. But the true, Omni-present Brahma, devoid of qualities, remained as Brahma. From the five subtle elements, the attributes of the unmanifest Brahma, emanated the Vedas and their various branches (11-15). Thereupon commanded by Brahma through whom every thing becomes manifest Brahmā took a form from nature and created water. Afterwards amongst creators following the command of Iswara, the seventh Brahmā created air as before, held it and passed by the name of Dhatri. Formerly when this universe, produced by air, was submerged under water the Tarjasa celestials raised it up and now the whole universe is manifest. When Iswara felt a desire for creating the earth for placing his creation he converted a portion of water into solid substance and the other remained liquid: and so the people perceived the earth (16–19). On account of the water being converted into a solid substance the Purusha Bhu rose up and filling all the quarters with a grave sound said:—"I wish to live above water. On account of the water being turned solid I am being afflicted and worn out. Therefore hold me up." Afterwards Prithivi, Earth, spread everywhere and upholding all creatures desirous of having some room, assumed a form and said "Raise me up." Hearing those sweet words Hari assumed the form of a boar and jumped down into the great ocean. Having performed the most difficult task of raising up the Earth from water he so engaged himself in Samādhi (mental concentration) that nobody could see him. He, who assuming the form of a boar raised up the Earth, is the effulgent Brahma. Some know him as Akāsa (ether). Brahmā, the creator of all, originated from Him. That Iswara, the origin of all, through his subtle mental Yoga of Jnana, is still upholding the earth in the shape of the serpent and tortoise, for the well being of the world. Riving the interior of the earth and water which produced it the sun, as if smiling, stationed himself on high. From the solar region, full of heat emanated the lunar region full of water. Because the moon emanated from the Eternal knowledge and was gifted with His supreme knowledge he was called Soma (Sa-Brahma and Uma, knowledge of Brahman) (20-28). From the end of the lunar region emanated air (vital breath). He began to nurse the Vedas explaining the causes of all phenomena (29). Through his knowledge of Yoga and on account of his nature originating from Brahman he created a celestial and eternal Purusha (30). His liquid state became water and his solid state earth; his holes became the sky and the luminous portion became the eye (31). The principle of Mahat, emanating from Brahman as Purusha and begotten by effulgence, agitates the body through air, when united with five elements (32). Jiva or the human soul exists eternally as _Jnāna_ in Buddhi: only Isvara knows it (33). The fire or self which exist eternally in the body united with the five elements is the sun (i.e. supreme soul) (34). On account of the pristine actions the human soul either advances (in spiritualism) or goes down, either enjoys happiness or suffers misery (35). Stupified by the senses and therefore ignorant of (the true form of) Brahman one meets with birth or death on account of his Karma (action) (36). As long as a man is not identified with the Supreme Brahman so long he passes through repeated births in this world (37). When by virtue of Yoga he gets mastery over his senses he becomes at one with Brahman and enjoys true happiness (38). Yet separating himself from this world (of changes) he becomes identical with Brahman: he is not then led to ruin by anger (and other passions) nor becomes attached to objects of senses (39). This ominiscient person, who has acquired the highest spiritual powers, enters into the essence of elements. He then knows the birth and death. That man, conversant with the true form of Brahman, acquires the knowledge of the means of emancipation and the past and future actions and attains to a most excellent status (40-41). By his _manas_ (mind) he conquers all the intellectual faculties and all other desires that agitate the mind as the wind disturbs the ocean (42). Through the eye of _Jnāna_ (spiritual knowledge) the soul of a man, who conquers all the desires. contaminating his mind, is released from all the fetters of the body (43). The Yogin, having a subtle body, can, through spiritual science, create or destroy the next world and can create even this world (44). He, who has his mind, fixed on the Supreme Soul, can release those who, on account of their pristine deeds, have taken birth in a degraded order. (45). Action leads both to emancipation and enjoyment. But he who has immersed himself in the Brahman has no action leading to worldly enjoyments (46).

हिन्दी अर्थ

इति श्रीमहाभारते खिलभागे हरिवंशे भविष्यपर्वण वामनप्रादुर्भावे सप्ततितमोउध्याय: इस प्रकार श्रीमहाभारतके खिलभथाय हरिवंशके अन्तर्गत भविष्यपर्वमें वामगाववारविषयक सत्तरवाँ अध्याय पूरा हुआ वामनद्वारा बलिके यज्ञकी प्रशंसा, बलिसे माँगनेके लिये प्रेरित होनेपर वामनका उनसे तीन पग भूमि माँगना, शुक्राचार्य और प्रहादका बलिको दान देनेसे रोकना, बलिद्वारा दानका समर्थन तथा दान पाते ही वामनका अपने विराट्रूपको प्रकट करना अहो यज्ञोअ्सुरेशस्थ बहुभक्ष: सुसंस्कृतः। पितामहस्येव पुरा यजतः परमेष्टिन: विशेषितस्त्ववा यज्ञों दानवेन्द्र महाबल

English

Vaishampāyana said:—The mount Mainaka was fixed in that hole which was created on the face of the earth by the increasing sun (1). It was called Parvata because it filled up the ocean of desire and Achala because it was fixed: by nature, it was however called Meru (2). On the spacious summit of the mount Sumeru lives that highly prosperous Purusha, begotten by effulgence, and manifest with head, feet, etc. He was created by the Great Soul through Nature (3). The Brahma energy, that is laid inside the head, assumed the lustrous burning form of Purusha (4). From his mouth emanated as if burning in his effulgence Brahmā with four mouths and with four foremost of the twice-born, the foremost of those conversant with the knowledge of Brahman. From him the great elements again came into being (5–6). The earth was upraised from water by Brahmā who was stationed in his room (on Meru), therefore though invisible he came within the vision of men (7). Brahmā's region, the summit of Meru, is situated at the junction of heaven and earth. It is a hundred or a thousand Yojanas in height and its extent is four times as much. No man, with his celestial wisdom, can within many thousand years, measure its height, for the dimension of the Meru is only imaginary and cannot be gauged like the extent of a desert or the depth of a lake. Like its height and extent its circumference is also limitless. O king, the extent of the mount Sumeru bounded with four side hills is a hundred Yojanas (8–10). And some anchorites, of accomplished asceticism, conversant with the knowledge of Brahman, attribute innumerable other virtues to this mount (11). With Maruts, gods, Rudras, Vasus, Adityas and Vishwadevas he protects the Regents of the earth (12). O king, with the Divine Vishnu he protects the earth emanating from the sun (fire) and Varuna (water) in his Brāhmana body obtained from Brahmā, Vishnu's energy is equal everywhere (13-14). With various observances the truthful Brāhmanas, proficient in the study of the Vedas, have sung the Brahman (15). All the three worlds exist in Brahman and Brahman pervades all either as being manifest or unmanifest (16). The Brāhmanas, who have mastered the Vedas consider those actions as conducive to our well-being—the daily obligatory rites sanctioned by the Vedas, breathed out by Isvara and practised by those Brāhmanas who are not deceiptful even in words, not to speak of works, through the purification of their mind. Although these rites yeild fruits of good works still they constitute but an iota of Braman. So the Srutis hold. The truthful Brāhmanas declare that this universe is but a minutest part of Brahman who is the soul of all. On account of the diversity of their mental faculties the Brahmanas worship one Brahman in sacrifices under various names such as Brahmā, Indra, Mitra, Varuna etc. The Vipras name in various way the one great Brahman. The form of the universe is gross and that of the mind is subtle. And thinking that these two forms belong to understanding only the Lord first created the union of male and female (17–20). Having made arrangements for diverse enjoyments the Divine Lord Brahmā enjoys them along with the goddess and his followers (21). Brahmā is the foremost of Brahmavādins, who, although they are desirous of following humble pursuits, always wend the way leading to emancipation (22). (Umā is spiritual science and Parameswara is the eternal _Jnāna_ understanding) his body is the stream of water flowing from heaven. Soma is born from this stream; and by it Maheshwara is the lord of goblins (23). It is called nadi river because having installed naturally Maheswara as the king of ghosts it made a great noise (24). Supporting herself on the region of Brahmā and passing through the mountains that stood in her way she descended on earth by seven ways: and for this she is called Gangā (25).

हिन्दी अर्थ

सर्वपापविनाशाय त्वया स्वर्गप्रदर्शिना सर्वकाममयो होष सम्मतो ब्रह्मवादिनाम्। क़तूनां प्रवर: श्रीमानश्रमेध इति श्रुति: स्वर्गेक्षण: काशझ्नगर्भगौरः मुदा परमया युक्तः प्राह हैत्यपतिर्बलि:

English

O king, in the form of Godavari Ganga divided herself into seven before she joined the ocean and coursed on various sacred shrines having divided herself into a thousand parts in the shape of Jānhavi (26). First gross elements are produced from the great elements and then the actions of the intelligent begin (27). From his four lotus mouths the Veda was produced which since then became the fountain of spiritual instructions to mankind. The sacred sacrifice was an emanation of his Jnāna, understanding, and the four priests were its four legs—and the grand-father Brahmā was the lord (28-29). The four legs of Dharma by which the world is upheld are (the four Asramas), first Brahmacharya—the condition of a student, and secondly the most sacred condition of a house-holder (30). The third stage is that of a religious recluse in a forest, and the fourth is that of union with the great Brahman. These four stages of a religious life are regarded as leading to the attainment of heaven (31). The mental faculties of a man develop through the practice of Yoga and the true understanding of the Vedanta. And the eternal Vedas exist for the practice of Brahmacharya (32). The Pitris are gratified with observing the conduct of the house-holders and the Rishis, stationed on the summit of the mount Sumeru, are gratified with

हिन्दी अर्थ

वर॑ वरय भद्रं ते यथेष्ठ॑ काममाप्रुहि भगवान् विष्णु बोले--अहो! असुरेश्वर बलिका यह यज्ञ अद्भुत है। इसमें भक्ष्य-भोज्य पदार्थोकी बहुलता है तथा यह यज्ञ सुन्दर संस्कारसे सम्पन्न है। पूर्वकालमें यज्ञपरायण परमेष्ठी ब्रह्माने जैसा यज्ञ किया था, वैसा ही यह भी है॥ १॥ महाबली दानवराज! पूर्वकालमें देवराज इन्द्र, यम और वरुणका जो यज्ञ हुआ था, तुमने उससे भी बढ़कर यह यज्ञ किया है॥ २॥ स्वर्गलोकका दर्शन करानेवाला क्रतुश्रेष्ठ अश्वमेध यज्ञ समस्त पापोंके विनाशमें कारण है। तुमने इसके द्वारा यजन करके अपने इस यज्ञका महत्त्व बढ़ा दिया है॥ ३ ॥ क्रतुग्रेष्ठ श्रीमान् अश्वमेध सर्वकाममय है, यह ब्रह्मवादियोंको भी मान्य है, ऐसा श्रुतका कथन है॥४॥ विश्वका कारणभूत वह उत्तम यज्ञ परम पवित्र है, उस अश्वरूपधारी यज्ञका श्रृद्ध (मस्तक) सुवर्णमय है, उसका प्रभाव महान् है, खुर लोहेके समान कठोर हैं, वेग वायुके समान तीब्र है, शरीर विशाल है, वह स्वर्गलोककी ओर दृष्टि रखनेवाला

English

Vaishampāyana said:—Thereupon assuming the form of pure intelligence the Grand-father conceives the aggregate creation through his mental faculties; and through his inner soul withdrawn from all external objects he performs actions leading to the attainment of Brahman. Engaged in mental concentration and on account of his unification with Brahman, he created offspring in his mind. Through his eyes, the omnipotent Brahmā created the beautiful Apsaras and from the tip of his nose he created Tumvuru and hundreds and thousands of other Gandharvas clad in variegated raiments and expert in reciting the Vedas, singing, dancing, and playing on musical instruments. Through his Yoga power the omnipotent self-sprung deity created in his mind the immaculate goddess Veda-Vani, the very incarnation of his own beauty. She had beautiful eyes, hairs, eye-brows and a lovely countenance. The goddess of sweet words sat on a charming lotus of a hundred petals. O king, having created from his eyes the beautiful Apsaras, and from the tip of his nose the sweet-voiced Gāndharvas, expert in playing on musical instruments Brahmā, the soul of elements, propounded the art of singing and produced the Sāman for other Brahmans (1-9). From his two feet were produced the mobile and immobile creation and men, Kinnaras, Yakshas, Rakshasas, Pichachas, Uragas, elephants, lions, tigers, thousands of other animals, grass and quadrupeds. He created from his hands those who take their food with their hands together with their works. Through vital airs the creator, seeking happiness for all creatures, created various functions of breath. And then fixing his mind on the great Atman full of felicity on account of the obstruction of five senses he remained there. From his heart he created the kine and through his arms he created the birds; and then he created acquatic animals in their different forms (10-14). From the space between the two eye-brows the lord of Yoga, the divine Grand-father through his Yoga power, created the celestial saint Angira, burning in effulgence, and endued with true knowledge for the suppression of six senses. And from his forehead he created the highly pious, celestial saint Bhrigu. From his head the great Yogin, Brahmā created the quarrelsome Nārada and Sanat Kumar

हिन्दी अर्थ

है और उसकी कान्ति सुवर्णमिश्रित गौरवर्णको है उस अश्वमेधरूपी अश्वका आश्रय लेकर यज्ञ करनेके पश्चात् मनुष्य पापसे पार हो जाते हैं। बेदवेत्ता विप्रवर अश्वमेधयज्ञसम्बन्धी अश्वको वैश्वानर (अग्निरूप) कहते हैं॥ ६॥ जैसे गृहस्थ-आश्रम सब आश्रमोंमें श्रेष्ठ है, जैसे ब्राह्मण सब मनुष्योंमें श्रेष्ठ हैँ और जैसे आप यहाँ असुरोंमें श्रेष्ठ हैं, उसी प्रकार अश्वमेध सब यज्ञोमें श्रेष्ठ है वैशम्पायनजी कहते हैं--जनमेजय! वामनके कहे हुए इस वचनको सुनकर हैत्यराज बलि बड़े प्रसन्न हुए और इस प्रकार बोले

English

When the Grand-father appointed, the eternal king of the twice-born, the night-ranging Soma as the heir apparent the moon, endued with the power begotton by great penances, along with the stars, filled the sky with various creatures and began to range there. Having acquired spiritual powers through Yoga and mental culture the divine Brahmā created the mobile and immobile creatures from his body. Brahmā created various regions as that of the sun &c, and appointed various agents for carrying on the work of day and night. What has been said before leads to the attainment of Brahma. Therefore the Brahma Yoga and Sankhya Yoga constitute the proved science of the scientists. This has been also proved by the Chārvakas. This leads to unification and diversification. This creates birth and death. This creates and destroys time. This is to be known as the discriminative knowledge (18-23).

हिन्दी अर्थ

बलिने कहा--विप्रवर आप किसके पुत्र हैं और क्या चाहते हैं? मैं आपको मुँहमाँगी वस्तु देता हूँ। आपका भला हो, कोई वर माँगिये और अपना अभीष्ट मनोरथ प्राप्त कीजिये कामये यदि तुष्टो उसि धर्मे च यदि ते मति: वामनस्य बच: श्रुत्वा प्राह हैत्यपतिर्बलिः । त्रिभि: कि तब विप्रेन्द्र पहै: प्रवदतां बर। एष मायाप्रतिच्छन्नो भगवान् प्रवरो हरिः

English

Janamejaya said:—O Brahman, I have heard of the first Yuga which is called Brahma because it leads to the attainment of Brahman. O Lord, I wish to hear now some thing about the Kshatrayuga which abounds in regulations, brief and explanatory, which is sung by the Rishis conversant with expedients and which is beautified with sacrifices

हिन्दी अर्थ

वामन॑ रूपमास्थाय शक्रप्रियहितेप्सया। त्वां वजत्ञयितुमायातो बहुरूपधरों विभु: प्रगृह्म हस्ते सम्भ्रान्तो भूड़ारं कनकोद्धवम्। भो न देयं कुतो हैत्य विज्ञातो5यं मया ध्रुवम्। कोअयं विष्णुरहो प्रीतिर्वश्लितस्त्वं न वच्धित: हूँ, न वाहन। न रत्रकी इच्छा रखता हूँ, न स्त्रियोंकी। यदि आप प्रसन्न हैं और यदि आपका मन धर्ममें लगता है तो मुझे गुरुके लिये अग्निशाला बनवानेके निमित्त तीन पग भूमि दे दीजिये, यही मेरे लिये सर्वोत्तम

English

Vaishampāyana said:—I will sing the greatness of this Kshātrayuga, which is adored with diverse charities and sacrifices and beautified with many creatures (3). In this Kalpa the Lord, who knows himself as the four-armed Vishnu, seeing differences and incarnating himself as Daksha begotten by Brahmā, procreated many offspring. On account of his being shorn of attachments for the senses and the body he flourished amongst the Brāhmanas as having his soul immersed in communion and endued with the knowledge of inner self. All these Brāhmanas, who were of the size of a thumb, were capable of passing through the solar region and ranging over all other _lokas_ by virtue of the regulations leading to emancipation and other religious rites. They were always busy with sacrifices and with controlling the senses and mental faculties. In order to gain the pleasure of Iswara they engaged themselves in Vedic rites. They were masters of the three Vedas. They led the life of celibacy and were enlightened with the knowledge of Brahman. These Brāhmanas, of good conduct and consummate understanding, met with death after thousands of years (3–3). The Brāhmanas are pervaded by the quality of Sattwa, the Kshatriyas by that of Rajas, the Vaishyas by that of Raja-Tamas and the Sudras by Tamas (9). The colour of Brāhmanas is white, that of the Kshatriyas is red, that of the Vaishyas is yellow and that of the Sudras is smoky-dark. Thus they have been divided by the thoughtful Vishnu (10). O king, thus according to qualities and colour, men are divided, in this world, into Brāhmanas, Kshatriyas, Vaishyas and Sudras. Observing highly wonderful and different sorts of duties, men of the same size, although apprized of the means of the works, are divided into four Varnas for partaking of the fruits thereof (11-12). The first three castes are entitled to perform the rites laid down in the Vedas. Therefore, O king, on account of your faith in Vishnu, you are entitled to read the Vedas. And therefore the birth of the three Varnas, namely, the Brāhmanas, the Kshatriyas and the Vaishyas is owing to Lord's grace. Encompassed with works affording enlightenment regarding the true form of Vishnu, the Lord Prāchetas Daksha, through his Yoga power and wisdom, undertook the work of creation. Thereupon, for the advancement of arts and serving the three other Varnas the Sudras were produced. They are not entitled to perform the ceremony of initiation and read the Vedas. As before fire is produced from a piece of rod by concussion smoke rises, but it does not serve the practical purpose, so the Sudras, taking birth in this world, have multiplied themselves, but they, not being initiated, cannot perform the various Vedic rites (13–17).

हिन्दी अर्थ

वर है। वामनजीकी यह बात सुनकर हैत्यराज बलि बलिने कहा--वक्ताओंमें श्रेष्ठ विप्रवर! तीन पग भूमिसे आपका क्‍या होगा? लाखों, करोड़ों पग भूमि माँग लीजिये यह देख शुक्राचार्यने कहा--महाबाहो ! महान् असुर! तुम इन्हें कुछ न दो! तुम्हें पता नहीं कि ये कौन हैं ? ये देवशिरोमणि भगवान् विष्णु हैं, जो मायासे अपने स्वरूपको छिपाकर आये हैं॥ १३॥ अनेक रूप धारण करनेवाले भगवान् विष्णु इन्द्रका प्रिय और हित करनेकी इच्छासे वामनरूप धारण करके तुम्हें ठगनेके लिये यहाँ आये हैं ॥ १४॥ शुक्राचार्यके ऐसा कहनेपर बलिने चिरकालतक सोच-विचार करके बड़े हर्षके साथ कहा--' इनसे बढ़कर उत्तम पात्र और कौन हो सकता है'॥ १५॥ ऐसा कहकर बलिने वेगपूर्वक हाथमें सोनेकी झारी उठा ली

English

Thereupon Daksha begat his other sons who were the supporters of the Vedas, strong, endued with great energy, power and effulgence. Daksha said to them:—"O ye powerful sons, from your mouths I wish to know the strength of your mother, the earth. I am powerful and therefore cannot find out the end of the earth; you should be like me. Afterwards ascertaining the truth I will distribute energy and strength amongst creatures. On account of the vastness of the soil my creatures will multiply themselves." The goddess, earth, the essence of the great creative energy of the Lord, did not show herself unto Daksha's sons who were desirous of seeing her. When in the Krita age the pure souls, of the sons of Prajāpati pervaded by the quality of Sattwa, are purified with seeing the Prakriti, Nature, the mother of all creatures, without being urged on by Purusha, creates all engendered by sweat and eggs and decreases and increases all creatures who, by nature, partake of the fruits of works (18-23).

हिन्दी अर्थ

बलिने कहा--' विप्रवर ! पूर्वांभमुख होकर खड़े (बलि बोले--) “ब्रह्म! उस भूमिकी मात्रा कितनी है ?' (वामन बोले--) “तीन पग।' (बलि बोले--) 'दे दिया।' (वामन बोले-- ) 'संकल्पकर जल गिराइये, जिससे मेरे गुरुकी माँग व्यर्थ न हो जाय' शुक्र बोले--' अजी ! यह दान नहीं देना चाहिए।' (बलि०) 'क्यों ?! (शुक्र०) 'हैत्य! मैंने निश्चय ही इन्हें पहचान लिया है।' (बलि०) “कौन हैं ये?! (शुक्र०) 'अहो! यह विष्णु हैं। (बलि०) 'तब तो बड़ी प्रसन्नताकी बात है।' (शुक्र०) 'फिर तो तुम ठगे गये।' (बलि०) 'नहीं! मैं ठगा नहीं गया'

English

Janamejaya said:—O foremost of the twice-born, I wish to learn that of the Treta yuga which I may know correctly the eternal Brahman who is the subject of all sorts of learning (1).

हिन्दी अर्थ

कथ्थ॑ सनाथोयं विष्णुर्यज्ञे स्वयमुपस्थितः । दास्यामि देवदेवाय यद् यदिच्छत्ययं विभु: को वान्यः पात्रभूतोस्माद विष्णो: परतरो भवेत्। एवमुक्त्वा बलि: शीघ्र पातयामास वै जलम् पदानि त्रीणि हैत्येन्द्र पर्याप्तानि ममानघ। यन्मया पूर्वमुक्ते हि तत् तथा न तदन्यथा कृष्णाजिनोत्तरीयं स कृत्वा वैरोचनिस्तदा एवमस्त्विति हैत्येशो वाक्यमुक्त्वारिसूदन: । ततो वारिसमापूर्ण भूड्रारं स परामृशत्

English

Vaishampāyana said:—Being dispirited the foremost of Purushas Daksha, through his Yoga power, assumed the form of a woman on the summit of the mount Meru. He became a highly charming damsel with well-formed thighs, breast, eye-brows, a lotus-like countenance and dark eyes. With his half body Prāchetas Daksha begat on that damsel maidens by the name of Padmas. Thereupon on renouncing the female form through his male form Daksha again assumed the form of a most handsome man. According to the rites of Brāhma marriage sanctioned by the Smritis Prāchetas gave away those maidens. Of them he conferred ten on Dharma, thirteen on Kashyapa and twenty seven maidens on Soma. O king, after giving away those daughters in marriage Dahsha repaired to the sacred shrine of Prayāga where Brahmā lived. And there concentrating his mental and intellectual faculties and practising penances with the deer he travelled over the world. Sustaining himself with grass, roots and fruits he continually practised rigid austerities. The deer found delight in seeing his harmless spirit and the Brāhmanas, who had been initiated, who used to perform religious works and whose sins had been dissipated through ascetic observances, were delighted with seeing the fruits of his austerities (2-10).

हिन्दी अर्थ

वामनो हासुरेन्द्रस्य चिकीर्षु; कदनं महत्। क्षिप्रं प्रसारयामास हैत्यक्षयकरं करम् प्राइमुखश्चापि हैत्येशस्तस्मै सुममसा जलम्। दातुकामः करे यावत् तावतू त॑ प्रत्यषेधयत् तस्य तद्रूपमालोक्य हाचिन्त्यं च महात्मन: । अभूतपूर्व च हरेजिंहीषों: थ्रियमासुरीम् विष्णुरेव महाप्राज्ञस्त्वां वज्ञयितुमागत:

English

At the time of conflict between Yoga and intellectual faculties, the man, who is incapable of standing physical sufferings, who has controlled his mind and who knows the time, sees the Karma and the spiritual power acquired through _Yajna_ on account of his omniscience. And living with their wives in the company of the deer the anchorites, living on vegetable food and shorn of anxiety, attain to decrepitude. The Brāhmanas, who have studied the Vedas, see the great Brahman in the human body and therefore they call it _Brahmakshetra_ or the soil of Brahma (11-13). The _yatis_, divorced from works, who have controlled their anger and passions and who range on earth desirous of wending the eternal way, say this. At the time of Samādhi or mental concentration the entire creation is immersed in Brahman. And they again appear in the world on account of their pristine works. Although all creatures are immersed in Brahman at the time of Samādhi they again appear on earth on account of their pristine actions. Although unmanifest at the time of Samādhi, all creatures become manifest through the tendencies of nature. It is therefore difficult to overcome her. On account of the characteristics of the time the creatures become manifest and unmanifest

हिन्दी अर्थ

हन्त तस्मै प्रदास्यामि देवायेम॑ प्रतिग्रहम्। अनुग्रहकरं देवमीदृशं जगतः प्रभुम् ब्रह्मणो5पि गरीयांसं पात्र लप्स्यामहे वयम्। अवश्यं चासुरश्रेष्ठ दातव्यं दीक्षितेन बै बलि बोले--अहो ! यह भगवान् विष्णु तो सर्वथा सनाथ (कृतकृत्य) हैं। फिर यह मेरे यज्ञमें याचनाके लिये स्वयं कैसे उपस्थित हो गये ? यदि आ ही गये तो यह भगवान् जो-जो चाहते हैं, वह सब मैं इन देवाधिदेवको समर्पित करूँगा॥१९॥ “इन विष्णुसे बढ़कर दूसरा कौन श्रेष्ठतर पात्र हो सकता है'--ऐसा कहकर बलिने शीघ्र ही जल गिराया वामन बोले--निष्पाप हैत्यराज! मेरे लिये तीन पग पर्याप्त है! मैंने पहले जो कुछ कहा है, वह ठीक है। मिथ्या नहीं है

English

Every object of creation, mobile or immobile, gross or subtle, can acquire Yoga under the influence of time. While this Yoga is possible for inanimate objects even every man should strive to acquire the knowledge of union with God. In the course of time the eternal Kashyapa begat all created beings on Daksha's daughters. O king, the Adityas, the Vasus, the Rudras, Viswadevas, Maruts, the many-headed serpents, Sadhyas, Pannagas, Gandharvas, Kinnaras, Yakshas, the vultures, Garuda with his wings, the Suvasan Kinnaras, cows and other quadrupeds, men, the entire earth, mobile and immobile, the mountains, elephants, lions, tigers, horses, tusked animals, boars, wolves, deer, elephants with four white tusks, and creatures, capable of assuming forms at will, were created. In this Bhāratavarsha the land of eternal religion, Munis again took birth, with same form, beauty, character and power as they possessed in the previous Kalpa. Pious men, who had mastered the Vedas and acquired the knowledge of Atman, created both the external and internal world through their mental faculties. In the region of Swarga situate there all the celestials were settled (17–25). Besides all the householders, who acquire spiritual power through ascetic observances, those who acquire it through leading the life of celibacy, those who do it through serving their preceptors, and those who acquire Yoga through Siddhi, will not be constrained to undertake painful works. Those, who controlling their minds and with forgiveness and firmness practise religious rites along with their wives, range in the celestial region

हिन्दी अर्थ

वैशम्पायनजी कहते हैं--जनमेजय ! महातेजस्वी वामनका यह वचन सुनकर शत्रुसूदन विरोचनकुमार हैत्यायाज बलिने उस समय काले मृगचर्मको उत्तरीय बनाकर कहा--'एवमस्तु' ऐसा कहकर उन्होंने जलसे भरे हुए गड़ुएको हाथमें लिया॥२२-२३॥ भगवान् वामन असुरराज बलिकी बड़ी भारी हानि करना चाहते थे; अत: उन्होंने अपने हैत्यविनाशक हाथको शीजघ्र उनके आगे फैला दिया॥ २४॥ हैत्येश्वर बलि पूर्वाभिमुख होकर शुद्ध हृदयसे वामनजीके हाथमें ज्यों ही जल देनेको उद्यत हुए त्यों ही प्रह्नादने उन्हें रोका असुरोंकी सम्पत्तिको हर लेनेकी इच्छावाले उन परमात्मा श्रीहरिके उस अभूतपूर्व एवं अचिन्त्य रूपको देखकर उनकी चेष्टाको समझनेवाले प्रह्माद बलिके सामने खड़े हो गये और इस प्रकार बोले

English

Vaishampāyana said:—Persons, who have controlled their senses and anger, wearing matted locks and deer-skin, concentrate their mind on the junction-place between nose³¹⁰ and eye-brows for knowing the pure Brahman (1). This spot on the fore-head is the essence of bones and is not destroyed even after the destruction of the body. It is encircled by the vital breath Prāna. The vital breath goes here through tubes producing wind, cough and phlegm. This is the place where Brahman can be perceived and is freed from all thorns of miseries. Here the three tubes and five vital breaths have been united. So fixing their mind on this place the Yogins strive to realize the presence of the great Brahman. The Brāhmanas, who recite the seed of mantras _Om_ and celebrate sacrifices and who are immersed in their soul full of felicity, only keep one fire of vital breath and divide it into five. The Munis, well read in the Vedas, divert this fire into three channels namely (Puraka, Kumbhaka and Rechaka). So dividing this one into three and practising Puraka and other processes they acquire the true knowledge of Atman (2-5). One great fire spreads itself through oblations. In the shape of Swadhā it produces the successful fruits of Mantras³¹¹ (6). Then was born of himself the Divine Daksha, ever successful and honouring creatures, Brahmā, the creator of Brāhmanas and the grand-father of all³¹² (7). He is Dandi,³¹³ Charmi,³¹⁴ Shari,³¹⁵ Khargi,³¹⁶ Shikhi,³¹⁷ and has a face like a lotus.³¹⁸ He was by nature shorn of sorrow and had controlled anger and other passions (8). United with Medhā Brahmā is adored in Pushkara and the Saman verses sung by Indra are recited by the Brahmavadins (9). Clarified butter, milk, barley, etc., are dedicated to the external sacrifices, but in the spiritual sacrifice all the productions of the mind are sacrificed at the altar of the great soul through mental concentration (10). Having churned the fuel (of selfishness) consumed with the fire (of the disappearance of deity) and collected from the Shami tree (bodily pleasure) one, conversant with Brahman, brings the Great Soul there (11). In an inferior sacrifice insignificant articles are thrown into fire—and according to their changes heaven or inferior place is distributed to persons; but such is not the case in a mental sacrifice³¹⁹ (12). In the inferior Yajna the fruits are attributed to the fire, but in the Atmā-yajna the Brahmavadins³²⁰ attribute it to spiritual exercises (13). Vrihaspati acquired the four Vedas in six months when the Brahma Yajna was undertaken at the cost of the Brahma wealth³²¹ (14). He instructed the pupils of his own school in this Veda, of the form of Saraswati endued with letters highly charming and set to music (15). That sacrifice, described by the word Brahmana, as mentioned by Brahmā appears like the second Brahmā region³²² (16). The sacrifice, brought out from Brahmā's mouth by the word Veda, shorn of any doubt regarding its proof, prospers as if speaking through various articles dedicated for his celebration (17). (Ordinary) sacrifices are performed with fuel, moon-plants, ladles and other sacrificial vessels, beggars and other persons who pray for money, barley and other articles and vessels full of water (18). The sacrifices are performed with dedicating riches and gold to the great Brahman, and with cows and calves (to the Brāhmanas) (19). The recitation of Saman verses, accompanied with the chanting of the Vedas, and continued with the limb of Karma full of the knowledge of Brahman, is united with the science of worship (20). Brahmā, in the shape of Yajna formed by the fuels imagined in the mind, along with Maruts, offers oblations of fire to those objects which are separately sprung from Brahman and exist by nature in Atman (21). According to the rites laid down in the Vedas Brahmā, the Lord of all creatures, does not celebrate sacrifices in honor of and touch Brahman in the shape of pure intelligence (22). Having churned the fiery wood produced from Shami tree the omnipotent Brahmā propitiates first the gods with Agnisthoma sacrifice (23). At the time of the celebration of the sacrifice the meeting is adorned with courtiers and the Chamasa and Adhyarju priests recite sweet verses while the performance goes on (24). O king, with ascetics, effulgent like the sun and moon, who have mastered the Vedas and their auxilliaries that great sacrifice was adorned (25). With the loud recitation of the Vedas that sacrifice appeared like the second Brahma region. The gods came down on earth. That great sacrifice was honored in heaven and earth by the god-like, humble and ascetic Brāhmanas who were conversant with Vedas and their limbs and with the knowledge of Brahman (26-27). That great sacrifice, undertaken by the Brāhmanas, burning like the three fires lighted up in the sacrificial ground shone like the Brahma region. In that great sacrifice the Brahmavadins recited the Sāman verses sung by Indra and the Yajur verses sanctioned by the Sastras. As soon as they were thought of in mind the truthful, self-controlled and ascetic Munis, devoted to Brahman, came there (28–30). Having assumed different forms the ancient Brahma-begotten Vrihaspati, the most worshipful amongst the great theologians, acted in that sacrifice as Hotā and Brahmā (31). After the termination of the sacrifice the sacrificer dedicated the fruits of action to Vishnu and took his birth from Aditi whose last conception was brought about through ascetic energy (32). Being divested of birth, ignorance and its action he, conversant with the knowledge of Brahman, attained to Vishnu's feet divorced from happiness and misery and from which Indra and many other gods have emanated and which can be obtained by undecaying spiritual exercises. The Munis, who are freed from senses and their objects which are the causes of bondage, are identical with

हिन्दी अर्थ

प्रह्ादने कहा--हैत्ययाज! तुम इन वामन- रूपधारी ब्रह्मचारीके हाथमें जल न दो। ये वे ही हैं, जिन्होंने पूर्वकालमें तुम्हारे प्रपितामहको मार डाला था। ये महाबुद्धिमान् विष्णु ही तुम्हें ठगनेके लिये आये बलिने कहा--असुस्श्रेष्ठ। यदि ऐसी बात है तब तो बड़े हर्षका विषय है। मैं उन नारायणदेवको यह प्रतिग्रह अवश्य दूँगा। जो ब्रह्माजीसे भी अधिक गौरवशाली और अनुग्रह करनेवाले हैं, ऐसे जगदीश्वरदेवको हमलोग दानपात्रके रूपमें प्राप्त करेंगे (इससे बढ़कर सौभाग्यकी बात और क्‍या हो सकती है)। अतः यज्ञमें दीक्षित हुए मुझ यजमानको इन वामनदेवके लिये अवश्य दान देना चाहिए देवाय प्रददौ तस्मे पदानि त्रीणि विष्णवे रूपेणानेन हैत्येन्द्र सत्यमेव ब्रवीमि ते। नारसिंहमह॑ मन्‍्ये तमेव पुनरागतम्

English

The various objects of senses are produced by passions, which, on account of the pristine actions, completely overpower the mind. So with great care one should subdue these passions (35). The Munis, although they enjoy various objects of sense, are not brought by them under their control. Self-control is regarded as the greatest characteristic of the learned (36). The mind, of Brahmavadins who have acquired the true spiritual knowledge through instructions delivered by the word _Om_, is not possessed by learning (37). The Brāhmanas who always recite the Vedas consider that loka as the best where the pious and the celestials live (38). O Bhārata king, that is the best loka where the gods, nourished with sacrificial offerings, do not meet with extinction and attaining which through his Karma the sacrificer lives happily with his wife shorn of anxiety (39). The persons, who see differences (of caste, position), cannot use this body firm as rock for the purposes of emancipation³²³ (40-41). O king, the Brāhmanas who are busy with Karma are driven away from heaven after they had enjoyed the fruits of their actions, and live on earth having their faces discoloured and their minds possessed by illusion (42). The sweet speeched, wise precepter of a calm form, the foremost of those who remove sins, addressed the following instructions of Vedanta to those twice-born ones:—"You consider this body and senses as self and therefore fight with one another. Save emancipation, you will not be able to cut with force this rock of attachment for the body even within hundred celestial years. When through mental concentration you will perceive that you are all the one Atman (self), you will ungrudgingly make friends with all creatures and simultaneously destroy your false notion that this body is the self (43-45). The two passions anger and jealousy increase the energy of conquering nature; and the energy, divorced from anger and envy, increases devotion unto Brahman (46). While by my pure understanding I will abstain from enjoyments, both here and in the next world, while fire, water and food which build up this body huge like a mountain of crystal and their actions words, vital air, and mind will be destroyed, while the holes of wife and others, the mental faculties, the Sastras and the passions will be shattered, I will then order you to cut this mountain of bodily attachment. You will also then be able to cut it." Hearing those sweet words of their preceptor the Brāhmanas observed

हिन्दी अर्थ

स याति नरक॑ पापी मित्रगोत्रसमन्वित: नाधिको विद्यते यस्मात् तद् ददामि वसुंधराम्। हृदयस्य च मे तुष्टि:ः परा भवति दानव भूयश्व प्रात्रवीदेव॑ वामनं विप्ररूपिणम्। स्वल्पै: स्वल्पमते किं ते पहैस्त्रिभिरनुत्तमम् न पृथ्वीं कामये कृत्स्रां संतुष्टो5स्मि पदेस्त्रिभि: । ए एवं रुचिष्यो मे वरो दानवसत्तम

English

³¹⁰ This chapter is purely allegorical. It deals with a process of Yoga called Pranayama _i.e._ the suppression of vital breath. The word in the text is _Pitamaha_ which literally means Grand-father. Allegorically it means the father of the father of action i.e. father of the cause of action which is Pure Brahman. In this way every word has an allegorical meaning. As the whole chapter is allegorical we think it better to translate freely this and the subsequent chapters placing before our readers only the allegorical interpretation as some commentators have done. We need not say that a literal rendering will not make out the meaning intelligible. This whole Parva seems to be an interpolation as it bears no connection with the original plot of the book. It merely deals with Yoga and cosmogony.

हिन्दी अर्थ

पदानि त्रीणि देवाय विष्णवेउमिततेजसे सर्वदेवमयं रूपं दर्शयामास वे विभु: असुरसमूहोंके बीचमें ऐसी बात कहकर विरोचनकुमार तब प्रह्मदने फिर कहा-दानवेश्वर! तुम इन ब्राह्मणको प्रतिग्रह न दो। मैं इन्हें ब्राह्मणका बालक नहीं मानता; क्योंकि ब्राह्मणका बालक ऐसा नहीं होता हैत्येन्द्र ! मैं तुमसे सत्य कहता हूँ। इनके इस रूपसे मुझे यही अनुमान होता है कि पुनः वे नरसिंहदेव ही यहाँ आ गये हैं॥३३॥ अमित तेजस्वी प्रह्मदके ऐसा कहनेपर उस समय बलिने प्रह्मदको फटकारते हुए-

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

से इस प्रकार कहा बलि बोले-- असुर ! जो 'दीजिये' कहकर याचना करता है तथा जो उस याचकको ठुकरा देता है, उस मनुष्यको उस याचक और ठुकरानेवाले दोनोंकी दरिद्रताका भाग प्राप्त होता है॥३५॥ जो प्रतिज्ञा करके भी ब्राह्मणको दान नहीं देता है, वह पापी मित्र और कुटुम्बी-जनोंसहित नरकमें जाता है॥ ३६॥ मैं अलक्ष्मी (दरिद्रता)- के भयसे डरकर इन्हें पृथ्वीका दान देता हूँ। दूसरा कोई दान लेनेवाला ब्राह्मण इनसे बढ़कर नहीं मिल सकता, इसलिये मैं इन्हींको पृथ्वीका दान देता हूँ। दानव! इन ब्राह्मणशिरोमणिको वामनरूपसे याचना करते देख मेरे हृदयको बड़ा संतोष प्राप्त होता है, इसलिये मैं इन्हें अवश्य दान दूँगा, आपके रोकनेपर भी रुक नहीं

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

वामनसे पुनः इस प्रकार कहा--'मन्दबुद्धि ब्राह्मण! तुम्हारे इन छोटे-छोटे तीन पदोंसे कौन-सा परम उत्तम भूभाग प्राप्त हो सकेगा ? मैं तुम्हें समुद्रोंसे घिरी हुई सारी पृथ्वी देता हूँ" वामनने कहा--दानवशिरोमणे ! मैं सारी पृथ्वीकी कामना नहीं करता। तीन पगोंसे ही संतुष्ट हूँ। यही मेरी रुचिके अनुकूल वर है वैशम्पायनजी कहते हैं--जनमेजय ! तब दानवराज बलिने “'तथास्तु' कहकर उन महातेजस्वी विष्णुदेवको संकल्पका जल पड़ते ही वामनजी विराट् बन गये। उन भगवानने वहाँ अपने सर्वदेवमय रूपका दर्शन कराया पादाडुल्य: पिशाचाश्च हस्ताडुल्यश्च गुह्दका:

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

विश्वेदेवाश्व जानुस्था जद्डे साध्या: सुरोत्तमा:। यक्षा नखेषु सम्भूता लेखाश्वाप्सससस्तथा तडिद् दृष्टि: सुविपुला केशाः सूर्याशवस्तथा। तारका रोमकूपाणि रोमाणि च महर्षय: अश्विनौ श्रवणौ चास्य नासा वायुर्महाबल: प्रसादअ्नन्द्रमाश्रेव मनो धर्मस्तथेव च। सत्यमस्याभवद् वाणी जिह्ना देवी सरस्वती

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

ग्रीवा दितिर्महादेवी तालु: सूर्यश्च दीम्तिमान्। द्वार स्वर्गस्य नाभिवं मित्रस्त्वष्टा च वै भ्रुवी हृदयं भगवान् ब्रह्म पुंस्त्वे वे कश्यपो मुनि: पृष्ठेटस्थ वसवो देवा मरुतः पादसंधिषु। सर्वच्छन्दांसि दशना ज्योतींषि विमला: प्रभा: ऊरू रुद्रो महादेवो धैर्य चास्य महार्णव:। उदरे चास्य गन्धर्वा भुजगाएच महाबला: लक्ष्मीमेंधा धृति: कान्ति: सर्वविद्या च वै कटि: । ललाटमस्य परमस्थानं च परमात्मन:

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

सर्वज्योतींषि यानीह तपः शक्रस्तु देवराट्। तस्य देवाधिदेवस्य तेजो ह्माहुर्महात्मनः तस्य देवमयं रूपं दृष्ठा विष्णोर्महासुरा:। अभ्यसर्पन्त संक्रुद्धा: पतड़ा इब पावकम् भूलोक उनका पैर था और स्वर्गलोक सिर। चन्द्रमा और सूर्य उनके नेत्रोंके स्थानमें थे। पिशाच इनके पैरोंकी अज्जुलियाँ थे तो गुह्मक हाथोंकी ॥ ४४॥ विश्वेदेव उनके घुटनोंमें स्थित थे। श्रेष्ठ देवता साध्यगण उनकी दोनों पिण्डलियाँ थे। यक्ष, लेख नामक देवता तथा अप्सराएँ उनके नखोंमें स्थित थीं॥४५॥ विद्युत् उनकी विशाल दृष्टि थी। सूर्यकी किरणें उनके केश थीं। तारे उनके रोमकूप और महर्षि उनके रोम थे॥ ४६॥ दिशाएँ कान

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

और विदिशाएँ उनकी भुजाएँ थीं। अश्विनीकुमार उनके श्रवणरन्ध्र तथा महाबली वायुदेव उनकी नासिका थे॥ ४७॥ चन्द्रमा उनके प्रसाद, धर्म मन, सत्य वाणी और देवी सरस्वती जिह्मा थीं॥४८॥ महादेवी दिति त्वष्टा दोनों भौंहें थे॥ ४९ ॥ अग्नि मुख, प्रजापति अण्डकोश, भगवान् ब्रह्मा हृदय तथा कश्यप मुनि जननेन्द्रियके स्थानमें थे॥५०॥ उनके पृष्ठभागमें बसुदेवता और पैरोंकी संधियोंमें मरुद्रण थे। सम्पूर्ण छनन्‍्द दाँत और ग्रह- नक्षत्र निर्मल प्रभाएँ थे॥५१॥ उनके दोनों ऊरु (जाँघें) महादेव रुद्र थे। धेर्यका स्थान महासागरने ले लिया था। उदरमें गन्धर्व और महाबली सर्प निवास करते थे लक्ष्मी, मेधा, धृति, कान्ति और सम्पूर्ण विद्याएँ उनका कटि-प्रदेश थीं। उन परमात्माका परमधाम ही उनका ललाट था॥ ५३॥ सम्पूर्ण ज्योतिर्गण, तप और देवराज इन्द्र--सबको उन देवाधिदेव परमात्माका तेज कहा गया है॥ ५४॥ चारों वेद उनके स्तन और कक्ष थे। यज्ञ उनके ओष्ठके स्थानमें स्थित थे। इष्टियाँ पशुबन्ध और द्विजोंकी चेष्टाएँ सभी उनके विभिन्न अद्भ थे॥५५॥ भगवान् विष्णुके उस देवमय रूपको देखकर सभी महान् असुर

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

अत्यन्त कुपित हो उसी प्रकार उनकी ओर बढ़े, जैसे पतिंगे जलती आगपर टूटे पड़ते हैं इति श्रीमहाभारते खिलभागे हरिवंशे भविष्यपर्वणि वामनप्रादुर्भावे विश्वरूपप्रकाशे एकसप्ततितमो5ध्याय: इस प्रकार श्रीमहाभारतके खिलभाग हरिवंशके अन्तर्गत भविष्यपर्वमें वामनावतारके प्रसड़में वामनके विश्वरूपका प्रकाशविषयक इकहत्तरवाँ अध्याय पूरा हुआ विशाट्रूपधारी वामनपर आक्रमण करनेवाले हैत्योंके नाम, रूप और आयुधोंका परिचय, भगवान्का तीनों लोकोंको नापकर राज्यका विभाजन करना, बलिको पातालका राज्य दे मर्यादा बाँधकर उन्हें वहाँ भेजना, जीविकाकी व्यवस्था करना, नारदजीका बलिको मोश्षविंशक स्तोत्रका उपदेश देना, उसके प्रभावसे बलिका बन्धनपुक्त होना और उस स्तोत्रकी महिमा

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

बेगवान् केतुमानुग्र: सोग्रव्यग्रो महासुरः। पुष्कर: पुष्कलश्लेव साश्रो5श्रपतिरिव च एकवक्त्रो महावक्त्रो द्विवक्‍त्र: कालसंनिभ: । बहत्कोर्ति्महागर्भ: शद्भुकर्णो महाध्वनि:। दीर्घजिल्लो5रकंवबदनो मुदुबाहुर्मुदुप्रिय: कालकः कालकार्षश्न वृत्र: क्रोधो विमोक्षण: । गविष्ठश्न हविष्ठश्न प्रलम्बो नरकः पृथु: चन्‍न्द्रतापनवातापी केतुमान् बलदर्पितः। असिलोमा पुलोमा च बाष्कलः प्रमदो मद:

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

श्रुगालवदनश्लेव कराल: केशिरेव च। एकाक्षश्वेकबाहुश्न तुहुण्ड: सूमल: सृपः उपतस्थुर्महात्मानं विष्णुं हैत्यगणास्तदा प्रासोद्यतकरा: केचिद् व्यादितास्या: खरस्वना:। शतप्लीचक्रहस्ताश्च वज्रहस्तास्तथा परे वैशम्पायनजी कहते हैं--जनमेजय! अब तुम समस्त महामनस्वी दानवोंके नाम, रूप, कुल और मुख्य-मुख्य आयुधोंका वर्णन सुनो॥ १॥ विप्रचित्ति,

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

हयग्रीव, वेगवान्ू, केतुमानू, महान् असुर उग्र और उम्रव्यग्र, पुष्कर, पुष्कल, अश्व, अश्वपति, प्रह्लाद, एकवक्त्र, महावक्त्र, द्विवकत्र, कालसंनिभ, शरभ, शलभ, कुणप, कुलप, क्रथ, बृहत्कीर्ति, महागर्भ, श्डुकर्ण, क्रोधहन्ता, क्रोधवर्द्ध, कालक, कालकाक्ष, वृत्र, क्रोध, विमोक्षण, गविष्ठ (द्वितीय), हविष्ठ, प्रलम्ब, नरक, पृथु, चन्द्रतापन, वातापि, बलाभिमानी केतुमान् (द्वितीय), कराल, केशी, एकाक्ष, एकबाहु, तुहुण्ड, सृमल तथा सृप-ये और दूसरे भी बहुत-से हैत्यगयण उस समय अपना पग बढ़ानेवाले महात्मा त्रिविक्रम विष्णुके पास आ पहुँचे॥ २--१२॥ किन्हीं हैत्योंने अपने हाथोंमें प्रास उठा रखे थे। वे मुँह बाये हुए थे और गधोंके रेंकनेकी भाँति गर्जना करते थे। कितने ही हैत्य अपने हाथोंमें शतप्ली और चक्र लिये हुए थे तथा दूसरोंने हाथोंमें वत्र उठा रखे थे॥१३॥ किन्हींके

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

हाथोंमें खड्ग और पट्टिश थे। दूसरोंने फरसे धारण किये थे। कितनोंने अपने-अपने हाथोंमें प्रास, मुद्रर और परिघ ले रखे थे महाशनिव्यग्रकरा मौशलास्तु महाबला:। महावृक्षोद्यतकरास्तथेव च धनुर्धरा: भीमा मकरवक्त्राश्न शिशुमारमुखास्तथा। मार्जारशुकवक्त्राश्न दीर्घवक्‍्त्राश्न दानवा: गजेन्द्रचर्मवसनास्तथा कृष्णाजिनाम्बरा:। चीरसंवृतगात्राश्न॒ तथा फलकवासस:

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

नानावेषधरा हैत्या नानामाल्यानुलेपना:। स्वान्यायुधानि दीप्तानि प्रगृह्यासुरसत्तमा: किन्हींके हाथ बहुत बड़ी अशनिसे व्यग्र दिखायी देते थे। दूसरे महाबली हैत्य मूसल लिये हुए थे। कितने ही हाथोंमें विशाल वृक्ष उठाये हुए थे और किततनोंने धनुष धारण किये थे॥ १५॥ बहुत-से हैत्य हाथोंमें गदा, भुशुण्डि, वज़, महापट्टिश और परिघ लिये हुए थे बहुत-से रणदुर्मद दानव हाथोंमें खड़्ग और कम्पन धारण किये हुए थे। नाना प्रकारके अस्त्र-शस्त्र लिये और भाँति-भाँतिके वेश धारण किये महाबली भयंकर हैत्य वहाँ उपस्थित थे॥ १७॥ किन्हींके मुख कछुओंके समान थे तो किन्हींके मुर्गोके समान। कोई हाथी-जैसे मुखवाले थे तो कोई गदहे, ऊँट और सूअर-जैसे

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

कितने ही भयंकर हैत्य मगर, सूँस, बिल्ली और तोते- जैसे मुखवाले थे। किन्हीं-किन्हीं दानवोंके मुख बड़े विशाल थे॥ १९॥ कुछ घोर हैत्य गरुड़, गेंडे और मोरके समान मुखवाले थे। बहुतोंके मुख घोड़े, नेबले और मृगोंके समान थे॥२०॥ बहुत-से दानव ऊँटों और स्याहियोंक समान मुखवाले थे। कितनोंके मुख लम्बें दिखायी देते थे। किन्हींके मुख नेवलोंके समान थे तो किन्हींके परेवोंके समान॥ २१॥ किन्हींके मुख चकवेके समान थे। कोई गोहके समान मुख धारण किये थे तथा बहुत-से शूरवीर दानव मृग, गौ, बकरे, भेड़ और भेंसोंक समान मुखवाले थे॥ २२॥ दूसरे अनेक हैत्य गिरगिट और बाघके समान मुखवाले थे। कितनोंके मुख रीछों, शार्दूलों और सिंहोंके समान थे॥२३॥ कोई हाथीकी खाल पहने हुए थे तो कोई काले मृगचर्मको ही वस्त्रके समान धारण किये थे। बहुतोंने अपने अड्जोंमें चिथड़े लपेट रखे थे तथा कितने ही हैत्य पत्तोंको ही

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

वस्त्रके रूपमें धारण किये थे॥ २४॥ वे असुर पगड़ी, मुकुट, कुण्डल और किरीटसे अलंकृत थे। उनकी शिखाएँ बड़ी-बड़ी और ग्रीवा शछ्गुके समान थी। वे उत्तम तेजसे सम्पन्न थे॥ २५॥ नाना प्रकारके वेश, माला और अनुलेप धारण करनेवाले असुरशिरोमणि हैत्य और दानव अपने-अपने चमकीले अस्त्र-शस्त्र लेकर क्रममाणं हषीकेशमुपातिष्ठन्त दानवा:। प्रमथ्य सर्वान् हैतेयान् पादहस्ततलै: प्रभु: रूप॑ कृत्वा महाकायं जहाराशु स मेदिनीम्। त्रैलोक्यं क्रममाणस्य द्युतिरादित्यसम्भवा जित्वा लोकत्रयं कृत्ख्नं हत्वा चासुरपुड्भवान्। ददौ शक्राय वसुधां हरिलॉकनमस्कृतः

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

बलेद्दत्तं भगवता विष्णुना प्रभविष्णुना तदवाप्यासुरश्रेष्ठअ्रकार मतिमुत्तमाम्। रसातलतले वासमकरोदसुराधिप: उवाच वचन धीमान् विष्णुं लोकनमस्कृतम् कि मया देव कर्तव्यं ब्रूहि सर्वमशेषतः। ततो हैत्याधिपं प्राह देवो विष्णु: सुरोत्तम:

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

वर वरय भद्रं ते यथेष्ट काममाप्रुहि अथ हैत्याधिपं प्राह विष्णुर्देवाधिपानुज: । वाचा परमया देवो वरेण्यः प्रभुरीश्चरः तस्मात् ते हैत्य देवेभ्यो नास्ति जातु भयं क्रचित् सर्वहैत्यगणै: सार्ध मत्प्रसादान्महासुर न च ते देवदेवस्थ शक्रस्थामिततेजस:। शासन प्रतिहन्तव्यं स्मरता शासन मम।

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

त्रिलोकीको नापनेके लिये उद्यत हुए भगवान् हषीकेशके समीप आ पहुँचे। भगवानने लातों और थप्पड़ोंसे उन सब हैत्योंको रौंदकर विशालकाय रूप धारण करके पृथ्बीको तत्काल हर लिया । त्रिलोकीको मापते समय भगवान् वामनकी कान्ति सूर्यकी प्रभाके समान प्रकाशित हो रही थी। जिस समय वे भूमिको लाँघ रहे थे, उस समय चन्द्रमा और सूर्य उनके दोनों स्तनोंके बीचमें आ गये थे। फिर जब वे आकाशको लाँघने लगे, तब वे दोनों उनकी जाँघोंके स्थानमें स्थित हुए थे॥ २६--२९॥ उससे भी ऊपर स्वर्गलोकको लाँघते समय वे दोनों सूर्य और चन्द्रमा भगवान्के घुटनोंमें स्थित हुए देखे गये थे। ब्राह्मणलोग अमित पराक्रमी भगवान् विष्णुके उस विराटू-रूपका ऐसा ही वर्णन करते हैं॥ ३० ॥ उस समय विश्ववन्दित श्रीहरिने समस्त त्रिलोकीको जीतकर और मुख्य-मुख्य असुरोंका वध करके वसुधाका राज्य इन्द्रको दे दिया॥ ३१॥ फिर प्रभावशाली भगवान् विष्णुने पृथ्वीके नीचे जो सुतल नामक पाताललोक हे,

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

उसे बलिको दे दिया॥ ३२ ॥ उसे पाकर असुरश्रेष्ठ असुरराज बलिने उत्तम बुद्धिका आश्रय लिया और वे उस रसातल- तलमें निवास करने लगे॥ ३३ ॥ वहाँ रहकर महातेजस्वी बुद्धिमान् बलि उत्तम ध्यानमें स्थित हो विश्ववन्दित भगवान् विष्णुसे इस प्रकार बोले-- ॥ ३४ ॥ ' देव! मुझे क्या करना चाहिए ? यह सब पूर्णरूपसे मुझे बताइये ।' तब सुरश्रेष्ठ विष्णुदेवने हैत्ययाज बलिसे कहा-- भगवान् विष्णु बोले--महाभाग असुर! मैं तुमपर हो। तुम कोई वर माँगो और मनोवाज्छित कामना प्राप्त करो ॥३६ ॥ तुम्हें अपने गुरु शुक्राचार्यकी आज्ञाका किसी प्रकार उल्लल्लनन नहीं करना चाहिए। इसके लिये में तुम्हें आदेश देता हूँ। इसके पालनसे तुम्हें कल्याणको प्राप्त होगी॥ ३७॥ तदनन्तर देवराज इन्द्रक छोटे भाई श्रेष्ठ

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

उत्तम वाणीमें कहा--॥ ३८॥ '“हैत्य! नुमने जो मेरे हाथपर संकल्पका जल दिया और मैंने जे ग्रहण किया, उसके प्रभावसे तुम्हें देवताओंकी ओरमस ऊभो कोई भय नहीं प्राप्त होगा॥ ३९ ॥ महान् असुर सुटल नामवाला जो पाताल है, उसमें मेरी कृपासे तुम समस्त हैत्यों और सेवकोंके साथ निवास करो ॥ ४० ॥ मेरे झामनका स्मरण करते हुए तुम्हें अमित तेजस्वी देवाधिदेव इन्द्रको आज्ञाका कभी विरोध नहीं करना चाहिए' भोगांश्व विविधान् सम्यग्यज्ञांश्व सहदक्षिणान् प्राप्यसे च महाभाग दिव्यान् कामान् यथेप्सितान्। इह चामुत्र चाक्षय्यान् विविधांश्व परिच्छदान्

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

हैत्याधिपत्यं च सदा मत्प्रसादादवाप्स्यसि। यदाच तां मया प्रोक्तां मर्यादां चालयिष्यसि नमस्कार्याश्च ते नित्यं महेन्द्राद्या दिवौकस: देवदेव महाभाग शद्भुचक्रगदाधर सुरासुरगुरो श्रेष्ठ सर्वलोकमहेश्वर। ममान्नमशनं देव प्राशनार्थमरिंदम। तद् वदस्व सुरश्रेष्ठ तृप्तियेन ममाक्षया

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

मदक्षिणं यज्ञमनर्त्विजा हुतम्। रेते प्रदत्तास्तव हैत्य भागा: तत् सर्व तव हैत्येन्द्र मत्प्रसादाद् भविष्यति प्रविवेश महानादो देवाज्ञां प्रतिपालयन्

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

एतस्मिन्नन्तरे चापि विष्णुस्त्रिदशपूजितः। भगवानपि राज्यानां प्रविभागांश्चकार ह ददौ पूर्वा दिशं चैन्द्रीं शक्रायामिततेजसे। याम्यां यमाय देवाय पितृराज्ञे महात्मने “महान् असुर! समस्त देवता भी तुम्हारे लिये पूजनीय ही हैं महाभाग ! तुम वहाँ रहकर नाना प्रकारके भोग, दक्षिणासहित उत्तम यज्ञ, मनोवाड्छित दिव्य काम (मनोरथ) तथा इस लोक और परलोकमें भाँति- भाँतिकी अक्षय भोगसामग्री प्राप्त करोगे॥ ४२-४३ ॥ वहाँ तुम्हें मेरी कृपासे सदा ही हैत्योंका आधिपत्य प्राप्त होगा। जब तुम मेरी बतायी हुई उस मर्यादाको भक्ल करोगे, तब महाबली देवता नागपाशसे तुम्हें बाँध लेंगे। तुम्हें इन्द्र आदि देवताओंको सदा नमस्कार करना चाहिए। सुरश्रेष्ठ इन्द्र मेरे बड़े भाई हैं, अतः उनका शासन स्वीकार करो

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

बलि बोले--शह्ठु, चक्र और गदा धारण करनेवाले महाभाग देवदेव ! सुरासुरगुरो ! सर्वश्रेष्ठ ! सर्वलोकमहे श्वर ! सुरोत्तम! वहाँ पातालमें रहते समय मुझे जीवन-निर्वाहके लिये कौन-सा भाग प्राप्त होगा। यह बताइये शत्रुदमन देव! सुरश्रेष्ठ मेरा अन्न-मेरे भोजनके लिये भोज्य पदार्थ क्या होगा? यह बताइये। जिससे मुझे श्रीभगवान् बोले--हैत्य ! श्रोत्रिय ब्राह्मणके बिना किये हुए श्राद्ध, ब्रह्मचर्य-पालनके बिना किये गये अध्ययन, बिना दक्षिणाके यज्ञ, बिना ऋत्विजके होम, बिना श्रद्धाके दान और संस्कारहीन हविष्य--ये सब तुम्हें तुम्हारे भागके रूपमें अर्पित हैं॥ ४९ ॥ हैत्यराज ! मुझसे और मेरे भक्तोंसे द्वेष रखनेवालोंका जो पुण्य है, क्रय-विक्रयमें आसक्त हुए अग्निहोत्रियोंका जो पुण्य है, बिना श्रद्धाके दान देने और यज्ञ करनेवालोंका जो सत्कर्म

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

है, वह सब मेरी कृपासे तुम्हारा हो जायगा वैशम्पायनजी कहते हैं--जनमेजय ! महात्मा भगवान् विष्णुका यह वचन सुनकर असुरराज बलिने उनसे 'ऐसा ही होगा' यह कहकर भगवान्की आज्ञाका पालन करते हुए महान् गर्जनाके साथ पाताललोकमें प्रवेश किया॥ ५२॥ इसी बीचमें देवपूजित भगवान् विष्णुने भी राज्योंके कई विभाग किये॥५३॥ उन्होंने अमित तेजस्वी इन्द्रको ऐन्द्री अर्थात् पूर्वदिशाका राज्य दिया। पितरोंके राजा महात्मा यमदेवताको दक्षिणदिशाका राज्य अधःस्थां नागराजाय सोमायोर्ध्वां दिशं ददौ । एवं विभज्य त्रैलोक्यं विष्णुर्बलवतां वर: जगाम त्रिदिवं देव: पूज्यमानो महर्षिभि:।

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

सर्वे मुमुदिरि देवा: पुरस्कृत्य शतक्रतुम् गते तु त्रिदिवं कृष्णे बद्ध्वा वैरोचनिं बलिम्। यदृच्छयासौ देवर्षिनारिद: प्रत्यपद्यत उवबाच दानवश्रेष्ठ मोक्षोपायं ददामि ते

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

स्तवं देवाधिदेवस्य वासुदेवस्थ धीमतः। अनादिनिधनस्यास्य अक्षयस्याव्ययस्थ च। तमधीष्वाथ हैत्येन्द्र विशुद्धेनान्तरात्मना। तद्तस्तन्मना भूत्वा द्रुतं मोक्षमवाप्स्यसि मोक्षविंशकमव्यग्रो नारदात् समधीतवान् जलेशयाय देवाय पद्मनाभाय विष्णवे सप्तसूर्यवपुः कृत्वा त्रीह्केकान् क्रान्तवानसि। भगवन् कालकालस्त्वं तेन सत्येन मोक्षय

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

386 प्रध्ञाए्क्राइकुपाका 56०णा40 ता महात्मा वरुणको पश्चिमदिशा तथा यक्षराज कुबेरको उत्तरदिशाका राज्य दिया॥५०॥ नागराज अनन्तको नीचेकी दिशाका तथा सोमको ऊपरकी दिशाका राज्य अर्पित किया। इस प्रकार तीनों लोकोंके राज्यका विभाजन करके बलवानोंमें श्रेष्ठ भगवान् विष्णु महर्षियोंसे पूजित हो स्वर्गलोकमें गये। वहाँ देवराज इन्द्रको स्वर्गके सिंहासनपर बिठाकर सर्वभूतेश्वर भगवान् वामन अपने धामको चले गये। उन अत्यन्त तेजस्वी दुर्धर्ष देवता वामनके चले जानेपर सब देवता देवराज इन्द्रको आगे करके आनन्दमें मग्र हो गये

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

वैशम्पायनजी कहते हैं--जनमेजय ! सात सिरवाले बलिको बाँधकर जब भगवान् विष्णु स्वर्गलोकको चले गये, तब नागबन्धनके दुःखसे पीड़ित हुए विरोचनपुत्र बलिके पास अकस्मात् घूमते हुए देवर्षि नारद आ पहुँचे ॥ ५९-६० ॥ नारदजीने बलिको संकटमें पड़ा देख दयासे द्रवित हो उन दानवशिरोमणिसे कहा-- 'मैं तुम्हें इस कष्टसे छूटनेका उपाय बताता हूँ॥६१॥ जो आदि और अन्तसे रहित, अक्षय, अविनाशी, बुद्धिमान्, देवाधिदेव भगवान् वासुदेव हैं, उनका स्तोत्र ही वह उपाय है॥६२॥ हैत्यराज! तुम विशुद्ध हृदयसे उन्हीं भगवानूमें मन लगाकर तन्‍्मय हो उस स्तोत्रका पाठ करो। ऐसा करनेसे शीघ्र ही छुटकारा पा जाओगे ' तब विरोचनकुमार बलिने मन और इन्द्रियोंको संयममें रखकर हाथ जोड़ पवित्र हो शान्तभावसे मोक्षविंशक नामक स्तोत्रका नारदजीसे अध्ययन किया॥ ६४ ॥ नारदजीके बताये हुए उस दिव्य स्तोत्रका अध्ययन करके महान्

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

असुर बलिने, जिन्होंने इस पृथिवीका उद्धार किया था, उन भगवान्का जप आरम्भ किया॥६५॥ (बलि बोले--जो) अनन्त नागके अधिपति, अविनाशी, महात्मा, जलमें शयन करनेवाले, दिव्यस्वरूप और अपनी नाभिसे कमल प्रकट करनेवाले हैं, उन भगवान् विष्णुको नमस्कार है॥ ६६॥ भगवन्! आप कालके भी काल हैं। आपने सात सूर्योके समान तेजस्वी शरीर धारण करके तीनों लोकोंको नाप लिया है। उस सत्यके प्रभावसे आप मुझे इस बन्धनसे छुड़ाइये नष्टचन्द्रार्कंगगने क्षीणयज्ञतपःक्रिये।

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

महाप्रलयके समय जब चन्द्रमा, सूर्य और आकाशका पुनश्चिन्तयसे लोकांस्तेन सत्येन मोक्षय॥ ६८ भी लय हो जाता है, यज्ञ और तपरूपी कर्म क्षीण हो ब्रह्मरद्रेन्द्रवाय्वग्रिसरिद्धुजगपर्वता:.। त्वल्था दृष्टा द्विजेन्द्रेण तेन सत्येन मोक्षय चराचरगतं दूृष्ट तेन सत्येन मोक्षय एको विद्यासहायस्त्वं योगी योगमुपागत: । पुनस्त्रैलोक्यमुत्सूज्य तेन सत्येन मोक्षय

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

लोकांश्विन्तयसे भूयस्तेन सत्येन मोक्षय धरा जलोदधृता येन तेन सत्येन मोक्षय उद्धृत्य दृष्टया यज्ञांस्त्रीनू पिण्डान् कृतवानसि। त्वं पितृणामपि हरे तेन सत्येन मोक्षय परित्रातास्त्ववा देव तेन सत्येन मोक्षय

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

शिरो जहार चक्रेण तेन सत्येन मोक्षय भग्नमूर्धास्थिमस्तिष्को हिरण्यकशिपु: पुरा। हुंकारेण हतो हैत्यस्तेन सत्येन मोक्षय दानवाभ्यां हता वेदा ब्रह्मण: पश्यत: पुरा। परित्रातास्त्वया देव तेन सत्येन मोक्षय जाते हैं, तब आप पुनः सृष्टिके आरम्भमें समस्त लोकोंका चिन्तन करते हैं (और अपने संकल्पसे ही सबको प्रकट कर देते हैं), उस सत्यके प्रभावसे आप मुझे इस बन्धनसे मुक्त कीजिये॥६८॥ प्रलयकालमें द्विजराज मार्कण्डेयने ब्रह्मा, रुद्र, इन्द्र, वायु, अग्नि, नदी, सर्प और पर्वत आदिको आपके भीतर स्थित देखा था। उस सत्यके प्रभावसे आप मुझे इस कष्टसे छुड़ाइये

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

पूर्वकल्पमें मार्कण्डेयजीने आपके उदरमें प्रवेश करके वहाँ चर और अचर प्राणियोंसे व्याप्त सम्पूर्ण जगत्का दर्शन किया था। उस सत्यके प्रभावसे आप मुझे इस बन्धनसे मुक्त कीजिये ॥ ७० ॥ आप योगी हैं और योगका आश्रय लेकर एकमात्र आप ही विद्या (योगमाया)-की सहायतासे पुनः त्रिलोकीकी सृष्टि करके उसमें अन्तर्यामी आत्मारूपसे व्याप्त रहते हैं। उस सत्यके प्रभावसे आप मुझे इस नागपाशसे छुटकारा दिलावें॥७१॥ आप योगनिद्राका आश्रय ले जलकी शय्यापर सोकर पुनः लोकोंका चिन्तन करते हैं। उस सत्यके प्रभावसे मुझे बन्धनमुक्त कीजिये॥ ७२॥ आपने वेद और यज्ञमय वाराहरूप धारण करके जिस सत्यके प्रभावसे इस पृथिवीका जलसे उद्धार किया था, उसी सत्यके द्वारा मुझे भी संकटसे छुड़ाइये॥ ७३॥ हरे! आपने अपनी दाढ़से यज्ञोंका उद्धार करके पितरोंके लिये भी तीन पिण्डोंकी व्यवस्था की है। उस सत्यके प्रभावसे आप

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

मुझे इस नागपाशसे मुक्त कीजिये॥ ७४॥ देव! समस्त थे, उस समय आपने ही उनकी रक्षा की थी। उस सत्यके बलसे आप मुझे बन्धनसे छुड़ाइये॥ ७५ ॥ लम्बे मुँहवाले वाराहका रूप धारण करके आपने युद्धमें अक्रद्वारा हिरण्याक्षका सिर काट लिया था। उस सत्यके प्रभावसे आप मुझे बन्धनमुक्त कीजिये ॥ ७६ ॥ पूर्वकालमें आपने हुड्जारमात्रसे हिरण्यकशिपु नामक हैत्यके मस्तककी हड्डी और मस्तिष्कको चूर-चूर करके उसे मार डाला था। उस सत्यके प्रभावसे आप मुझे भी सड्डूटसे छुड़ाइये ॥ ७७॥ देव ! पूर्वकालमें ब्रह्माजीके देखते-देखते थे, जिनका आपने उद्धार किया। उस सत्यके प्रभावसे आप मुझे इस बन्धनसे छुटकारा दिलाइये

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

कृत्वा हयशिरोरूपं हत्वा तु मधुकेटभौ। ब्रह्मणे ते5र्पिता वेदास्तेन सत्येन मोक्षय देवदानवगन्धर्वा यक्षसिद्धमहोरगा:। अन्त तव न पश्यन्ति तेन सत्येन मोक्षय अपान्तरतमा नाम जातो देवस्य वै सुतः। कृताश्च तेन वेदार्थास्तेन सत्येन मोक्षय वेदयज्ञाग्रिहोत्राणि पितृयज्ञतवींषि च। रहस्यं तव देवस्य तेन सत्येन मोक्षय

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

ऋषिदीर्घतमा नाम जात्यन्धो गुरुशापतः। त्वत्प्रसादाच्च चकश्चुष्मांस्तेन सत्येन मोक्षय भक्त मोक्षितवांस्त्वं हि तेन सत्येन मोक्षय अक्षयश्चाव्ययश्च त्वं ब्रह्मण्यो भक्तवत्सल: । उच्छितानां नियन्तासि तेन सत्येन मोक्षय प्रसादयामि शिरसा ते बन्धान्मोक्षयन्तु माम् हरिं प्रसादयामासुर्बलिं मोक्षय बन्धनात्

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

ततः प्रसन्नो भगवानादिदेश खगेश्वरम्। गरुडं नागहन्तारं बलि मोक्षय बन्धनात् मुक्त कृष्णप्रसादेन चिन्तयानमधोमुखम्। भ्रष्ट अ्रयमुवाचेदं गरुत्मान् पन्नगाशन: हयग्रीव-रूप धारण करके मधु और कैटभ नामक दानवोंको मारकर आपने सारे वेद पुनः ब्रह्माजीको अर्पित कर दिये। उस सत्यके प्रभावसे आप मुझे बन्धनसे छुड़ाइये ॥ ७९॥ देवता, दानव, गन्धर्व, यक्ष, सिद्ध और बड़े-बड़े नाग भी आपका अन्त नहीं देख पाते हैं। उस सत्यके प्रभावसे आप मेरा इस सड्ढूटसे उद्धार कीजिये॥ ८०॥ अपान्तरतमा नामसे विख्यात जो आपके पुत्र हुए थे, उन्होंने सम्पूर्ण वेदोंके अर्थ किये हैं।

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

उस सत्यके प्रभावसे आप मुझे इस बन्धनसे छुड़ाइये वेद, यज्ञ, अग्निहोत्र, पितृयज्ञ और हविर्यज्ञ-ये आपके रहस्य हैं। उस सत्यके द्वारा आप मुझे इस सड्डूटसे छुड़ाइये ॥ ८२॥ दीर्घतमा नामक ऋषि गुरुके शापसे जन्मान्ध हो गये थे, जो आपकी कृपासे ही नेत्रवान् हो गये। उस सत्यके प्रभावसे आप मुझे बन्धन-मुक्त कीजिये॥ ८३ ॥ ग्राहसे ग्रस्त होकर गजराज अत्यन्त दीन हो मृत्युके वशमें पड़ गया था, परंतु आपने अपने उस भक्तको सड्डूटसे छुड़ा दिया। उस सत्यके प्रभावसे मुझे भी वर्तमान सड्डूटसे मुक्त कीजिये॥ ८४॥ आप अक्षय, अविनाशी, ब्राह्मणभक्त तथा भक्तवत्सल हैं, उच्छूछुल पुरुषोंका दमन करनेवाले हैं। उस सत्यके प्रभावसे मेरा सड्जडूटसे उद्धार कीजिये॥ ८५॥ मैं शद्लु, चक्र, गदा, पद्म, शार्ज्र्धनुष तथा गरुड़को भी सिर झुकाकर प्रसन्न होनेके लिये प्रार्थना करता हूँ, वे मुझे इस बन्धनसे छुटकारा दिलायें॥ ८६॥ तब शह्लु, चक्र, गदा, पद्म, शार्ड्घनुष तथा गरुड़ आदिने भगवान्को प्रसन्न किया

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

और कहा--' आप बलिको बन्धनसे मुक्त कीजिये! इससे प्रसन्न हो भगवान्ने नागहन्ता पक्षिराज गरुड़को आज्ञा दी कि "तुम बलिको बन्धनसे छुड़ाओ' तब अतुल पराक्रमी गरुड़ अपनी पाँखें हिलाते हुए वसुधाके मूलप्रदेशमें जा पहुँचे, जहाँ राजा बलि नागपाशसे बँधे हुए बैठे थे॥८९॥ उनका आगमन जानकर, उन विनतानन्दन गरुड़के भयसे पीड़ित हो वे नाग महान् असुर बलिको बन्धनमुक्त करके भोगवतीपुरीमें चले गये॥ ९०॥ राजा बलि भगवान् विष्णुके प्रसादसे बन्धनमुक्त होकर भी राजलक्ष्मीसे भ्रष्ट होनेके कारण

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

सर्पभोजी गरुड़ने उनसे इस प्रकार कहा-- दानवेन्द्र महाबाहो विष्णुस्त्वामब्रवीत् प्रभु: । जीव्योपायं तु भगवान् मम किंचित् करोतु सः । वर्तयिष्यन्ति ये यज्ञान् विधिहीनानऋत्विज: । प्रायश्चित्तमजानन्तो यज्ञभागस्ततस्तव॥ न तेषां यज्ञभागं वै प्रतिगृह्लन्ति देवता: । संदेशमेतं भगवान् दत्तवान् कश्यपात्मज: । दानवेन्द्र महाबाहो विष्णुस्त्रैलोक्यभावन: ॥

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

इमं स्तवमनन्तस्य सर्वपापप्रमोचनम्। यः पठेत नरो भक्त्या तस्य नश्यति किल्बिषम् गोहत्यायाः प्रमुच्येत ब्रह्मघ्नो ब्रह्महत्यया । अपुत्रो लभते पुत्र॑ कन्या चैवेप्सितं पतिम् येच मोक्षेषिणो लोके योगिन: सांख्यकापिला: सर्वकामप्रदो होष स्तवो5नन्तस्य कीर्त्यते

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

सर्वान् कामानवाप्रोति मानवो नात्र संशय: गरुड़ बोले--महाबाहु दानवराज ! भगवान् विष्णुने तुम्हें यह संदेश दिया है कि तुम बन्धनमुक्त हो पुत्रों, स्वजनों और बन्धु-बान्धवोंके साथ पाताललोकमें निवास करो॥ ९२॥ दानव! तुम यहाँसे दो कोस भी बाहर न जाना। यदि इस मर्यादाको भंग करोगे तो तुम्हारे सिरके सैकड़ों टुकड़े हो जायँगे॥ ९३॥ पक्षिराज गरुड़का यह कथन सुनकर दानवेन्द्र बलिने यह बात कही-- 'खगेश्वर! मैं उन महात्मा अनन्तकी बाँधी हुई मर्यादामें ही स्थित हूँ, किंतु वे भगवान् मेरे लिये जीविका चलानेका कोई उपाय नियत कर दें, जिससे यहाँ सुखपूर्वक रहकर मैं सदा तृप्ति एवं संतोषका अनुभव करता रहूँ' बलिकी यह बात सुनकर गरुड़ बोले--'उन परमात्माने पहलेसे ही तुम्हारे लिये जीविकाका उपाय नियत कर दिया है॥९६॥ जो लोग प्रायश्वितसे अनभिज्ञ रहकर बिना ऋत्विजोंके ही विधिहीन यज्ञ करेंगे, उनके यज्ञका

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

सारा भाग तुम्हारा ही होगा॥ ९७॥ “उनके यज्ञभागको और तुम सदा सुखसे रहोगे॥ ९८ ॥ “महाबाहु दानवराज ! त्रिभुवनपालक, कश्यपकुमार, वामनरूपधारी भगवान् विष्णुने तुमको यही संदेश दिया है' वैशम्पायनजी कहते हैं--(ऐसा कहकर गरुड़जी चले गये।) जो मनुष्य भगवान् अनन्तके इस सर्वपापहारी स्तोत्रका भक्तिपूर्वक पाठ करता है, उसका सारा पाप नष्ट हो जाता है॥ १०० ॥ यदि उससे गोवध या ब्राह्मणवधका पाप बन गया है तो इस स्तोत्रके पाठसे उस गोहत्या और ब्राह्मणहत्यासे भी वह मुक्त हो सकता है। इस स्तोत्रके प्रभावसे पुत्रहीनको पुत्रकी और कुमारी कन्या-को मनके अनुरूप पतिकी प्राप्ति होती है॥१०१॥ गर्भवती

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

स्त्री इस स्तोत्रके पाठसे तत्काल गर्भकी वेदना-से छुटकारा पा जाती है और पुत्रको जन्म देती है। जो योगी और कपिल-सांख्यमतके अनुयायी पुरुष जगत्में भवबन्धनसे मोक्ष पानेकी अभिलाषा रखते हैं, वे इस स्तोत्रके पाठसे पाप-तापसे रहित हो (भगवान्के परमधाम) श्वेतद्वीपको चले जाते हैं। भगवान् अनन्तका यह स्तोत्र सम्पूर्ण कामनाओंको देनेवाला बताया गया है। जो प्रात:काल उठकर स्त्रान आदिसे शुद्ध एवं संयतचित्त हो इस स्तोत्रका पाठ करता है, वह मनुष्य सम्पूर्ण कामनाओंको प्राप्त कर लेता है, इसमें संशय नहीं है॥ १०२--१०४॥ परान् विजयते राजा यथा विष्णुर्महाबल: । यशो विमलमाफप्रोति विपुलं चाप्रुते वसु प्रीयते पठतश्चास्य देवदेवो जनार्दनः। सर्वकामयुतश्चेव कृष्णद्वैपायनो5ब्रवीतू

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

यह परमात्मा श्रीहरिके वामन-अवतारका वर्णन किया गया। वेदवेत्ता ब्राह्मण इस प्रकार भगवान् विष्णुके सुयशका बखान करते हैं॥१०५॥ जो राजा शौच- संतोषादि नियमोंके पालनपूर्वक भगवान् विष्णुके इस दिव्य वामनावतारकी कथाको सदा सभी पर्वोपर भक्तिभावसे सुनता है, वह महाबली विष्णुके समान ही अपने समस्त शत्रुओंपर विजय पाता है, निर्मल यशका भागी होता है तथा विपुल धन-सम्पत्ति प्राप्त कर लेता है वह भगवान् वामनकी ही भाँति समस्त प्राणियोंका प्रिय होता है तथा उसके पुत्र-पौत्र, आरोग्य एवं गुण- सम्पत्तियोंकी वृद्धि होती है॥ १०८॥ इस स्तोत्रका पाठ करनेवाले पुरुषपर देवाधिदेव भगवान् जनार्दन प्रसन्न होते हैं तथा वह सम्पूर्ण कामनाओंसे सम्पन्न होता है--यह श्रीकृष्णद्रैपायन व्यासजी महाराजका कथन है

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

इति श्रीमहाभारते खिलभागे हरिवंशे भविष्यपर्वणि वामनप्रादुर्भावे द्विसप्ततितमो5ध्याय: इस प्रकार श्रीयहाभारतके खिलभाग हरिवंशके अन्तर्गत भरविष्यपर्वमें वामननाववाराविषयक बहत्तरवाँ अध्याय पूरा हुआ रुक्मिणीदेवीकी भगवान् श्रीकृष्णसे पुत्रके लिये प्रार्था और भगवान्का उन्हें आश्वासन देते हुए कैलास जानेका विचार प्रकट करना किमर्थ भगवान् विष्णुर्देवदेवो जनार्दन:। गत: कैलासशिखरमालयं शंकरस्य च नारदाहैस्तपोवृद्धैर्मुनिभिस्तत्त्वदर्शिभि: । तत्र दृष्ठो महादेवः शंकरो नीललोहितः

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

केशवेन पुरा विप्र कुर्वता तप उत्तमम्। अर्चितो देवदेवेन शड्डूरश्वेति नः श्रुतम् देवो तत्र जगन्नाथौ दृष्टवन्तौ पुरातनौ। अर्चयाञ्जक्रिरे देवा इन्द्राद्याः शद्भूरं हरिम् जनमेजयने पूछा--मुने! देवताओंके भी देवता, सर्वव्यापी भगवान् जनार्दन किस लिये शट्ढरजीके निवास-स्थान कैलासशिखरपर गये थे ?॥ १॥ तपस्यामें बढ़े-चढ़े तत्त्वदर्शी नारद आदि मुनियोंने ही वहाँ नील- लोहित वर्णवाले कल्याणकारी महादेवजीका दर्शन किया है॥ २॥ विप्रवर हमारे सुननेमें यह भी आया है कि पूर्वकालमें उत्तम तप करते हुए देवाधिदेव केशवने वहाँ भगवान् शड्डूरका पूजन किया था॥३॥ वहाँ दोनों

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

पुरातन देवता जगदीश्वर श्रीहरि और हरने एक-दूसरेका दर्शन किया था। इन्द्र आदि देवताओंने वहाँ आकर भगवान् शड्डूर तथा श्रीहरिकी अर्चना की थी तौ हि देवो महादेवावेकीभूतौ द्विधा कृतौ। कहते हैं कि वे दोनों महान् देवता एक ही हैं, किंतु एकात्मानौ जगद्योनी सृष्टिसंहारकारकौ॥ ५ दो स्वरूपोंमें विभक्त हो गये हैं। उनका आत्मा तयोस्तत्र यथावृत्तं कैलासे पर्वतोत्तमे

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

यथा गतो हरिरविंष्णु: कृष्णो जिष्णु: पुरातन: । यथा च शंकरः साक्षात् कृतवान् नागभूषण: । एतत् सर्व विप्रवर्य ब्रूहि तत्त्वेन यत्नतः श्रुणुष्वावहितो राजन् यथा कृष्णो गतो नगम्। यथा च दृष्टो देवेशः शंकरो वृषवाहन: द्वैपायनो5थ भगवान् यथा प्रोवाच मां तथा। नमस्कृत्य प्रवक्ष्यामि केशवं खगवाहनम् स्वर्ग्य यशस्यं धन्य च बुद्धिशुद्धिकरं सदा

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

अनेकारण्यसंयुक्त सेवन्ते नित्यमीदृशम् (स्वरूप) एक ही है, तो भी कार्यभेदसे भिन्न-भिन्न शरीर धारण करते हैं। दोनों ही जगत्की उत्पत्तिके कारण हैं और दोनों ही सृष्टि, पालन एवं संहार करनेवाले हैं॥५॥ वे परस्पर समाविष्ट होकर जगत्के पालन- कर्ममें स्थित रहते हैं। उत्तम पर्वत कैलासपर एकत्र हुए उन दोनोंका जैसा वृत्तान्त हो, वह बताइये साधुशिरोमणे ! उन दोनों पुरुषोत्तमोंको देखकर ऋषियोंने कैसी चेष्टा की? यह सब तवृत्तान्त पूर्णरूपसे बतानेकी कृपा करें ॥ ७॥ विप्रवर ! सर्वव्यापी, पापहारी, श्रीकृष्ण जिस प्रकार कैलासपर्वतपर गये और सर्पमय आभूषणोंसे विभूषित भगवान् शड्डूरने जिस प्रकार उनका साक्षात्कार किया, यह सब मुझे यत्रपूर्वक ठीक-ठीक बताइये

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

वैशम्पायनजी कहते है--राजन्! नरश्रेष्ठ ! भगवान् श्रीकृष्ण जिस प्रकार कैलासपर्वतपर गये, जिस प्रकार उन्होंने देवेश्वर वृषभवाहन भगवान् शहझ्डूरका दर्शन किया, जिस तरह वे तपस्यामें संलग्न हुए, जिस प्रकार वे मुनिलोग वहाँ गये और जिस तरह उन दोनों होकर सुनो।९-१०॥ भगवान् वेदव्यासने यह प्रसद्भ जिस प्रकार मुझसे कहा था, उसी प्रकार मैं गरुड़वाहन भगवान् केशवको नमस्कार करके अपनी बुद्धि और शक्तिके अनुसार कहूँगा। उत्तम ब्रतका पालन करनेवाले नरेश! तुम यत्रपूर्वक सुनो। जिसमें सेवा करनेका भाव न हो, जो नृशंस तथा तपस्यासे दूर रहनेवाला हो और जिसने कुछ भी अध्ययन न किया हो, ऐसे पुरुषको पुण्यात्मा विद्वान्ू इस पवित्र प्रसंगका उपदेश

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

कभी न दे। यह विषय स्वर्गप्रद, यशोवर्धक, धनकी प्राप्ति करनेवाला तथा सदा ही बुद्धिको शुद्ध करने- वाला है, यह (भगवान् विष्णु और शिवकी एकता) वेदार्थका निश्चित सिद्धान्त है और पुण्यात्मा पुरुषोंके लिये सदा ही चिन्तन करने योग्य है। अनेक आरण्यक- ग्रन्थों (उपनिषदों)-ने इसका अनुमोदन किया है। शिवयोर्देवयोस्तत्र हरेश्रेव भवस्य ह। हतेष्वसुरसंघेधु नरकादिषु. भूमिप शासति सम सदा विष्णु: पृथिवीं पुरुषोत्तम: रुक्मिण्या संगतो देवो वसंस्तत्र पुरे हरिः

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

अथोवाच तदा देवी रुक्मिणी रुक्‍्मभूषणा। पुत्रमिच्छामि देवेश त्वत्तो माधव नन्दनम् त्वंहि सर्वस्य कर्ता च दाता भोक्ता जगत्पति: वक्तव्यं किमु देवेश यदि भक्तास्मि केशव अनुग्रहो यदि स्यान्मे देवदेव जगत्पते। दातुमईसि पुत्र त्वं वीर्यवन्तं जनार्दन

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

इत्युक्तो देवदेवेश: प्रियया प्रीयमाणया। तया महिष्या रुक्मिण्या रुक्मिशत्रुर्यदूद्वह: प्रोवाच वचन काले रुक्मिणीं यादवेश्वर:। दातास्मि तादूशं पुत्र य॑ं त्वमिच्छसि भामिनि नित्यं भक्तासि मे देवि नात्र कार्या विचारणा। अवश्यं तब दास्यामि पुत्र शत्रुनिब्हणम् पुत्रेण लोकाञझ्जयति सतां कामदुघा हि ये। नरकं पुदिति ख्यातं दुःखं च नरक॑ विदु: वेदपरायण नारद आदि तपोधन मुनि नित्य इसका सेवन (चिन्तन) करते हैं। भगवान् विष्णु और शिव दोनों कल्याणकारी देवताओंके कैलासपर्वतपर एकत्र होनेका यह अत्यन्त अद्भुत वृत्तान्त परम पुण्यमय है। राजन!

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

नरक आदि असुरसमूहों तथा अन्यान्य राजाओंके मारे जानेपर जब थोड़े-से ही शत्रु शेष रह गये, उन दिनों वृष्णिवंशियोंके साथ द्वारकापुरीमें निवास करते हुए सर्वसमर्थ जगन्नाथ पुरुषोत्तम श्रीहरि पृथ्वीका सदा शासन करने लगे। भगवान् श्रीकृष्ण रुक्मिणीदेवीसे संयुक्त होकर उस नगरमें निवास करते थे॥ ११--१८॥ एक दिनकी बात है, जगदीश्वर श्रीकृष्ण प्रीतिमती रुक्मिणीदेवीके साथ रातमें यथोचित विहार करते हुए प्रसन्नतापूर्वक सो रहे थे उस समय सुवर्णमय आभूषणोंसे विभूषित हुई रुक्मिणीदेवीने भगवानूसे कहा--' देवेश्वर ! माधव ! मैं आपसे आनन्ददायक पुत्र प्राप्त करना चाहती हूँ॥ २० ॥ प्रभो! वह पुत्र आपके वृष्णिकुलका नेता हो ॥ २१ ॥ वह सभी शास्त्रोंके अर्थज्ञानमें निपुण तथा राजविद्या (ब्रह्मविद्या)-के ज्ञाताओंमें अग्रगण्य हो। सत्पुरुषोंमें श्रेष्ठ पतिदेव! आप मुझे ऐसे ही गुणोंसे सम्पन्न पुत्र प्रदान कीजिये॥ २२॥ आपमें सदा ही सब

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

कुछ देनेकी शक्ति विद्यमान है; क्योंकि आप ही सबके कर्ता, दाता, भोक्ता और जगदीश्वर हैं॥ २३॥ देवेश्वर ! केशव ! विशेषतः जो आपके भृत्य हैं, सदा नियमपूर्वक आपकी सेवामें मन लगाये रहते हैं, उन्हें आप अभीष्ट वस्तु प्रदान करें, इसके लिये तो कहना ही क्‍या है। देवदेव ! जगत्पते! जनार्दन! यदि मैं आपकी भक्त हूँ और आपका मुझपर अनुग्रह है तो आप मुझे पराक्रमी पुत्र प्रदान करें' वैशम्पायनजी कहते हैं--जनमेजय ! अपनी प्रसन्न हुई प्यारी रानी रुक्मिणीदेवीके ऐसा कहनेपर रुक्‍्मीके शत्रु, यदुकुलतिलक, देवदेवेश्वर, यादवपति श्रीकृष्णने रुक्मिणीसे यह समयोचित बात कही--' भामिनि ! करूँगा॥ २६-२७॥ देवि! तुम सदा ही मेरी भक्त हो, इसमें कुछ विचार करनेकी आवश्यकता नहीं है। मैं अवश्य ही तुम्हें शत्रुनाशक पुत्र प्रदान करूँगा गृहस्थ पुरुष पुत्रद्वारा उन लोकोंपर विजय पाता है, जो पुरुषोंको उनकी इच्छाके अनुसार फल देनेवाले होते हैं। नरक “पुत्' नामसे विख्यात है, दुःखको भी नरक ही माना गया है'

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

अनन्ता: पुत्रिणो लोकाः पुरुषस्य प्रिये शुभा: नापुत्रो विन्दते लोकान् कुपुत्राद् वन्ध्यता बवरा कुपुत्रो नरके यस्मात् सुपुत्रात् स्वर्ग एव हि। तस्माद् विनीतं सत्पुत्रं श्रुतवन्तं दयापरम् इच्छेत् पुत्रं पुत्र॒काम: पुरुषो यत्नवान् बुध:

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

तत्रोपास्य महादेवं शड्भूरं नीललोहितम्। ततो लब्धास्मि पुत्र ते भवाद् भूतहिते रतात् तपसा ब्रह्मचर्येण भवं शंकरमव्ययम्। तोषयित्वा विरूपाक्षमादिदेवमजं विभुम् गमिष्याम्यहमहैव द्रष्ट शंकरमव्ययम्। सच मे दास्यते पुत्र तोषितस्तपसा मया तत्र गत्वा महादेवं नमस्कृत्य सहोमया। प्रविश्य बदरीं पुण्यां मुनिजुष्टां तपोमयीम् “उस पुतू-नामक नरक या दुःखसे वह पिता- माताका परित्राण करता है, इसलिये सारा जगत् इहलोक और परलोकके लिये पुत्रकी अभिलाषा रखता है। प्रिये! पुत्रवानू पुरुषके लिये अनन्त शुभ लोक विद्यमान

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

हैं॥ ३०॥ पति ही गर्भ बनकर पत्नीके भीतर प्रवेश करता है, उस गर्भकी वह माता (जननी) होती है। उसके गर्भमें नूतन शरीर धारण करके वह (पति) पुनः दसवें मासमें जन्म लेता है॥३१॥ पुत्रवान्कों देखकर इन्द्र भी डरते हैं। वे सोचते हैं, पता नहीं यह मेरे किस वैभवका उपभोग करेगा? पुत्रहीन मनुष्य पुण्यलोकोंको नहीं पाता है; परंतु कुपुत्र पैदा करनेकी अपेक्षा तो बाँझ रह जाना ही अच्छा है॥ ३२॥ कुपुत्र नरकमें गिराता है और सुपुत्रसे स्वर्ग भी सुलभ होता है। अतः विनयशील, विद्वान् और दयालु सत्पुत्रकी इच्छा करनी चाहिए विद्यासे विनयकी प्राप्ति होती है, अतः पुत्रकी कामनावाला प्रयत्नशील दिद्वान् पुरुष विद्यायुक्त परम धार्मिक पुत्र पानेकी इच्छा करे॥ ३४॥ अतः में तुम्हें विद्वान् एवं परम धर्मात्मा पुत्र प्रदान करूँगा। पुत्रकी

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

प्राप्तिक लिये मैं अभी उत्तम पर्वत कैलासको जा रहा हूँ॥३५॥ वहाँ नीललोहित वर्णवाले महान् देवता भगवान् शझ्डूरकी उपासना करके प्राणियोंके हितमें तत्पर रहनेवाले भगवान् शिवसे तुम्हारे लिये पुत्र प्राप्त करूँगा॥ ३६॥ तपस्या और ब्रह्मचर्य-पालनके द्वारा सबके उत्पादक अविनाशी अजन्मा सर्वव्यापी आदिदेव विरूपाक्ष भगवान् शड्डूरको संतुष्ट करके मैं उनसे पुत्र होनेका वर प्राप्त करूँगा॥ ३७॥ मैं आज ही अविनाशी भगवान् शट्डूरका दर्शन करनेके लिये जाऊँगा। मेरे द्वारा किये गये तपसे संतुष्ट होकर वे मुझे पुत्र देंगे॥ ३८ ॥ वहाँ जाकर उमासहित महादेवजीकों नमस्कार करके उन्हें संतुष्ट करूँगा। वहाँ पहुँचनेसे पहले मैं मुनियोंद्वारा सेवित तपोमयी पुण्यभूमि बदरीमें प्रवेश करूँगा, जो अग्रिहोत्रके धूमसे व्याप्त है। वह दिव्य भूमि सदा गड्भाजीके जलसे प्लावित रहती है। वहाँ पशु और पक्षियोंके समुदाय सब ओर विचरते हैं और सैकड़ों सिंह तथा व्याप्र भरे रहते हैं ॥ ३९-४०॥ वह स्थान बेरके फलोंसे परिपूर्ण है। वानर वहाँके वृक्षोंको कम्पित करते रहते हैं। वहाँके विशाल वृक्षोंपर बेंतकी लताएँ फैली होती हैं। जहाँ-तहाँ केलोंके बगीचे उस स्थानकी शोभा बढ़ाते हैं'

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

मुनिभिर्वेदतत्त्वार्थविचारनिपुणै: सदा। “वेदके तात्तिविक अर्थोका विचार करनेमें निपुण, बेदनिश्चिततत्त्वार्थे: प्रमाणकुशलैर्युताम् ॥ ४२ वेदके सुनिश्चित सिद्धान्तके ज्ञाता और प्रमाणकुशल मुनि इतिहासपुराणज्ञै: सेव्यमानां महर्षिशिः गच्छद्धि: स्वर्गनिलयं परित्यज्य कलेवरम्

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

प्रसिद्धां महतीं देवीं यास्यामि सुकृतालयाम्। सदा वहाँ निवास करते हैं॥४२॥ यह एकमात्र अद्वितीय तत्त्व है, यही परमार्थ है, इस प्रकार मनसे निश्चय करनेवाले सिद्धार्थपणयण सिद्धजन जहाँ-तहाँ उस भूमिकी उपासना करते हैं॥४३॥ इतिहास- पुराणके ज्ञाता महर्षि, जो शरीर छोड़नेके बाद स्वर्गलोकको प्रकार उस प्रसिद्ध पुण्यस्थली दिव्य एवं विशाल बदरीपुरीको जाऊँगा'--ऐसा कहकर देवाधिदेव भगवान् इत्युक्तवा विररामैव देवदेवो जनार्दनः॥ ४५ जनार्दन चुप हो गये

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.

हिन्दी अर्थ

इति श्रीमहाभारते खिलभागे हरिवंशे भविष्यपर्वणि कैलासयात्रायां त्रिसप्ततितमो5ध्याय: इस प्रकार श्रीमहाभारतके खिलभाग हारिवँशके अन्तर्गत भविष्यपर्वमें कैलास-यात्राविषयक विहत्तरवाँ अध्याय पूरा हुआ भगवान् श्रीकृष्णका यादवसभामें अपनी कैलासयात्राका विचार प्रकट करते हुए नगरकी रक्षाके लिये यादवोंको सावधान रहनेका आदेश देना आस्थानमण्डपं कृष्ण: प्रविवेश जगत्पति:

English

³¹¹ He, who practises the process of _Pranayama_ namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to _Brahmarandhra_ forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.