Adhyaya 143

हिन्दी अर्थ

भयंकर दीखनेवाला अद्भुत कपाल उससे नहीं भरा। प्रोबाच भगवान् विष्णु: कपालं कुत ईदूशम्॥ आश्चर्यभूतं देवेश संशयो हृदि वर्तते। कुतश्च सम्भवो देव सर्व मे ब्रूहि पृच्छतः ॥

English

Tlie Risis said: — O Suta! Pray, explain to us how the performance of sacrifices was propagated at the beginning of the Treta age during the sway of Sva 5 uimbhuva Manu? AAien the Satyayuga with its Sandhya ends, the Treta age begins, (wing to good rainfall, many kinds of plants and medicinal herbs grow. Cities and villages flourish; the inhabitants, thereof, begin to perform good deeds. Communications are established. Aariuisirama dbarmas are laid down. The people of all class collect togetlier and pour sacrificial oblations into the Fire after reciting Vedic mantras and secure sacrificial materials and proper food and know proper methods of living. How did they do all these things? — 1-4. Sfita said 0 Risis! the Lord Iiidra, the partaker of the sacrificial offerings, collected all the mantras leading to the liappines. in this world as ill the next and started the performanco of sacrilices; tl en lie, along with the other Devas performed Aiivamodha Yajfia, after colleciing all the sacrificial materials. Many clever sacrificial priests (liitviks) came and took charge of their respective duties. Various oblations of ghee were offered in Fire in honour of the Devas. — 5-7.

हिन्दी अर्थ

श्रूयतामस्य है देव कपालस्य तु सम्भवः। ब्रह्मासृजद् वपुर्दिव्यमद्भुतं लोमहर्षणम्। तपसश्च प्रभावेण दिव्यं काञ्जनसंनिभम्॥ निकृत्तं तन्मया देव तदिदं पश्य दुर्जयम्॥

English

The Devas were exceedingly pleased; the Bralimanas versed in the S4maveda chanted hymns loudly, Adhvaryus and other Bralimanas were busy and went hither and thither and performed their alloted rituals. The animals for sacrifice were sprinkled with sacrificial mantras and the Devas, invoked, came there and partook of their share of sacrificial offer- ings. The Devas are those that preside over the senses and it is they that are partakers of sa(?rifice. Thej- are born at the beginning of a Kalpa. The Devas are worshipped in sacrificial ('eremonios. — 8-10. When tiie Adhvaryus became ready to immolate tlie animals for sacrificial purposes, the great Ifiis were attacked with pity on seeing those helpless animals and addressed tlius to Indra, th(»> chief partaker: — "Vvfia: are all these in your sacrilices? To destroy life and (;ause pain are great sms, and O Indra! this is not a goo I thing in the rituals of your sacrifice. You have started tins sin to kill animals. There is no benefit in such a sinful sacrifice. On the (»ther hand, they beget sin. ddiis is not dliarrna; rather this is ad liarina. Killing animals cannot be dharnia. If you wish to perform virtuous deeds, act according to tlic fcJistras and make the sacrifices free of any sin in Vija.stseed materials ». linira! Yon have started the vilest form of saerilice by introdneing such a sinful elemeni as killing and injuring, into its rituals which will destroy 1'riv'arga (Dluirimi, Artha, Kama). O Indra! Tliis great Yajha was establislietl in ancient times by Svayainbhuva Brahma. 'Idje haughty Indra inpile of Ijeiiig tljus advised by the learned sages did not heed their eou/i-el. —1 l-lo.

हिन्दी अर्थ

एवमुक्तस्ततो देवः प्रोवाच पुरुषोत्तमः ॥ श्रीभगवानुवाच गच्छ गच्छ स्वकं स्थानं ब्रह्मणस्त्वं प्रियं कुरु । अवस्थितः स्वके स्थाने शापश्च विगतो मम ॥ विष्णुप्रसादात् सुश्रोणि कपालं तत् सहस्त्रधा । स्फुटितं बहुधा जातं स्वप्नलब्धं धनं यथा

English

At that time, a great discus it)M ensued l)('twcen the sages.and Indra as to whether the sacrificos shoidd be performed by offering llie libations of the movable or the iinmovable tilings, aninvds oi' ve getables, niots and fruits. Those all powerful sage.s wcuf much ])anied by the discussion and asked the king \ asu who li\e<l in the sk\Mc) give liis opinion on this point. -10-17. The Risis said; — 0 King! 0 great wise one! How has the method of performance of sacrifice (yajilavidj; heen witnessed by you? O son of Uttanapada! 0 Lord! Remove onr doubts, O, learned one! — 18. Sfita said: — King Vasu, without taking into consideration the relative significance and the strength of the two parties began to explain the truth of the sacrifice in acc.mlance with the injunctions of the Vedas.— 19.

हिन्दी अर्थ

ब्रह्महत्यापहं तीर्थ क्षेत्रमेतन्मया कृतम्। कपालमोचनं देवि देवानां प्रथितं भुवि कालो भूत्वा जगत् सर्व संहरामि सृजामि च। ततस्तत् पतितं तत्र शापश्च विगतो मम मद्भक्तास्तत्र गच्छन्ति विष्णुभक्तास्तथैव च

English

He said: — The Astras say that tlie sacrifices should be performed according to the prescribed rites and with the offerings of good animals or roots, fruits, etc. It. is my experience, that the slaughter of animals is the nature of sacrifices. Ratlier tlie sacrificial mantras all advocate killing of animals. And wliat those great Riis have laid down as the result of their long tapasyfi and experience of the bright l)odie8 in the Heaven, ought to be taken as Pramanas or proofs, and I give out my opinion on those autliorities. If you take those mantras as proofs, then, accordingly, perform the sac rifices; else what is tl)e use of vain argumentation. — 20-23. < )n hearing the reply of Vasu the sages foreseeing his future destiny cursed him to fall down. King Vasu, of higher regions, by the curse, went to Rasatala — the lower region. That virtuous king inspite

हिन्दी अर्थ

तत्रस्थोऽस्मि जगत् सर्व सुकरोमि सुरेश्वरि। देवेशि सर्वगुह्यानां स्थानं प्रियतरं मम ये भक्ता भास्करे देवि लोकनाथे दिवाकरे।

English

of his being very wise, in removing the doubtful points of iSastras, went to the lower region for the fault of his plain speaking; it is not, therefore, wise for one individual though he is very learned, to pass a decided opinion on any subject having many phases; for, the analysis of dharma is extremely delicate and is very hard to be tlioroughly known and more dilTicult to express it. No one except the Devas, Riis, and Manu, should, therefore, assert regarding any dharma with certainty. What the Risis said of 3 'ore, about non-killing animals in sacrifices, that is then the best course. Risis never perform any act of hinrisa in course of a sacrifice and many millions of them attained heaven by virtue of their penances. Taking all thirigs into consideration, the great sages do not praise any act of hirnsa. ddie ascetic sages have gone to heaven by offering in sacrifices, roots, fruits, leaves, water and vessels that they collected by unchhavritti (gathering in handfuls). The absence of greed, attachment, the prfictice of celibacy, compassion on beings, doing good to others, tranquility of mind, Brahmachaiya, cleanliness, abhorrence from anger, forgiving others, firmness are said to be the firm roots of the eternal dharma.— 24-32. Sacrifice consists of mantras and materials; and tapasyA consists in viewing all with equality. Sacrifices lead one to the Devas; asceticism leads one to Virat Pur iia (t lie cosmic soul). Renouncing the fruits of karma (works) leads one to Brahmapada (the state of Brahma). Having Vairagyam (dispussion) enables one to be dissolved in Prakfiti (the Universal Divine Mother). And tlie knowledge, i.e., realization of the glory of Brahma leads to Kaivalyam (absolute independence or the state of b(3ing Alone). These are the five-fold paths of beings. — 33-34. Ill days gone by there had been serious differences between the Devas and the Risis at the time of Svayaiubhuva ]Manu, on the subject of sacri- ficial rituals. Afterwards, when the Risis saw that virtue was being forcibly set aside, they paid no heed to the words of the Vasiis and returned to their hermitages — 35-36.

हिन्दी अर्थ

इस प्रकार वह धारा हजार दिव्य वर्षोतक अनवरत प्रवाहित होती रही। तब भगवान् विष्णुने पूछा कि 'ऐसा अद्भुत कपाल आपको कहाँसे प्राप्त हुआ है? देवेश! मेरे हृदयमें संदेह हो रहा है। देव! यह कहाँसे उत्पन्न हुआ? मुझ प्रश्‍नकर्ताको सभी बातें बतलाइये'॥ ८७--९२॥ (तब ) देवाधिदेव शंकर बोले-देव! आप इस कपालको उत्पत्तिका विवरण सुनिये। ब्रह्माने सौ हजार बर्षोतक अतिशय घोर तपस्या कर दिव्य रोमाञ्चकारी अद्भुत शरीरको रचना की। उन महात्मा ब्रह्माके शरीरमें तपस्याके

English

When the Ri§is went away, the Devas completed the sacrifice. I have also heard that many Brahinanas and Ksattriya kings became perfect by their tapasya and went to the Heavens. The king Priyavrata, UttanapAda, Dhruva, Medhfitithi, Vasu, Sudhama, Viraja, iankhapAda, Rajasa, PrAchina varhi, Parjanya, Ilavirdhaiia and others. The famous Rajarsis of high renown went to lieaven by virtue of their asceticism. The glory of the BAjarsis is still renowned in the world; consequentlj asceticism is superior to sacrifices. In days of yore, Brahma created the Universe by the power of His asceticism. But no such powers can be attained by sacrifice. So tapasyA is the underlying root in this Universe. In this way; the sacrifices were performed at the time of SvAyambhuva Manu and since then, they are in vogue during ail the ages. — 42. Here ends the one hundred and forty-ihird chapter on Manvantara, etc. THE MATSYA FURANAM.

हिन्दी अर्थ

प्रभावसे सुवर्णक समान देदीप्यमान पाँचवाँ सिर उत्पन्न हुआ। देव! मैंने उसे काट दिया। यह वही दुर्जय कपाल है। अब देखिये, में जहाँ-जहाँ जाता हूँ, वहाँ यह कपाल भी मेरे पीछे लगा रहता है। (इस प्रकार) ऐसा कहे जानेपर पुरुषोत्तमभगवान्ने तब कहा-

English

CHAPTEli CXLIV. S&ta said: — 1 shall now relate to you about Dvapara age which dawns on the decline of 'FretA,. In the beginning of Dvapara, }>(>oplo attaiii siddhis as they do. in the age of Treta, biit when the age becomeH per- fectly settled, the siddhis of the Tretayuga disappear. They beget greed, fortitude, trade and warlike tendencies, that are antagonistic to eacli t other. They become doubtful of the true realities of things. — 1-3. The Varnas become extinct and the. actions become deteriorated, the vehiefe of usage is spoilt; and vanity, anger, travelling, killing, false self*steem, unforgiving and rnan} other Rajasic qualities spring up. There is an increase of Rajo and I'amo gunas. The sins that were unknown in Satyayuga crop up in Treta; they become strong in Dvapara and people get troubled. Dhaima wanes in Dvilpara and becomes extinct in Kaliyuga.* The Varna ilharnias and Atsraina dharmas get weakened and doubts aie raised in the interpretations of the rutis and the Sinritis. By the uncertainty of the purport of the Srutis and tlie Smritis, the real intent of dljarma becomes oi)scuro which causes a differ- ence in the opinions of men. People become dividetl on account <;f tlieir diversity of views and a chaotic condition ai ises.

हिन्दी अर्थ

श्रीभगवान् बोले-जाइये, आप अपने स्थानको लौट जाइये और ब्रह्माको प्रसन्न कीजिये। उनके तेजसे आपका यह श्रेष्ठ कपाल वहीं स्थित हो जायगा। पृथुल- श्रोणि! इसके बाद मैं सभी तीर्थो और पुण्य क्षेत्रोंमें गया, परंतु यह कहीं भी ठहर न सका। तत्पश्चात् मैं अतिशय प्रभावशाली अविमुक्तक्षेत्रमें पहुँचा। वह वहाँ अपने सुश्रोणि! विष्णुको कृपासे वह कपाल स्वप्नमें प्राप्त हुए धनके समान हजारों टुकड़ोंमें टूट-फूट गया। देवि! मैंने इस तीर्थको ब्रह्महत्याको दूर करनेवाला बना दिया। यह भूतलपर देवताओंके लिये कपालमोचनतीर्थके नामे

English

Before, tliere was only one Veda, haviuL four feet (parts). That got changed on and on, duo to the slan t lives of tiio pt'ople, until at last in Dvapara the one Veda wav al))i(lged ami eom[)leteIy (livided in four Vedas. The sons of Risis, again, due to their respe('tive faulty understandings explained them in various ways. 'Fhey inserted Brahmana portions within the Sanddt/i ]>ojfi<»jis of Hik, V.ijuh and Sma Vedas. Tliev' oven chang«'d the Svar.m or mn.'ieal tones in tlu' soiigs of the Vedas. Tliey did not fully giasp tlie nu imings, j>arlly owing to their habits and faulty iniderstandiug' and partly owing to many m)rnij)- tions and interpolation.' in the Vedas, of the Biahmana portions, of the Kalpa Siutras, of the Hlnmyasand of varicam other things. Some parts were correctly explained. It is in this iJv.' parayuga that poisons adopted various customs and rites and began to hold dilTeree.t opinions. — 10-11. At first, the Advharyu's work was one; afterwards, it was divided into two. Owing to distortions and twistings in the meanings, the Sastras have been much transformed. Therefore, tlie Adhvaryn's works are performed in different ways. Fhe Sarna and Atharva Vedas also were turned and twisted owing to the want of knowledge of the Munis and their want of confidence. Thus the state of things in the Dvapara age was in a chaotic condition. And in the Kali age, tlie Vedas became extinct. Owing to the want of the i)roper knowledge of the Vedas, the various diseases and disorders and deatlis, theieof, became visible. The people could not thwart tliem off liy their minds, words and deeds; then, they became disgusted and disappointed.— 18-lSi.

हिन्दी अर्थ

प्रसिद्ध हुआ। मैं कालके रूपमें उत्पन्न होकर सम्पूर्ण विश्वका संहार और सृजन करता हुँ। इस प्रकार वह कपाल इस क्षेत्रमें गिरा और मेरा शाप नष्ट हुआ। इसी कारण यह कपालमोचनतीर्थ ब्रह्महत्याका विनाशक हुआ। सुरेश्वरि! मैं वहीं स्थित हूँ और सम्पूर्ण विश्वका कल्याण करता हूँ। देवेशि! सभी गुप्त स्थानोंमें यह अविमुत्क्षेत्र मेरे लिये प्रियतर है। देवि! वहाँ मेरे भक्त, विष्णुभक्त और जो लोकनाथ प्रभाशाली सूर्यके भक्त हैं, वे सभी

English

When they became disappointed, they sought means to get rid of their distress. As a consequence, they began to find faults with worldly things. Ont of this fault finding, true knowledge arose. Of the wise Munis in the Svayambhuva Manvantara, some turned out in the DvApaiayuga as the opponents of the Vedas. Then Ayurveda (medicine), astronomy and the other limbs of the Vedas, political economy, logic, metaphysics, the ceremonies of the Kalpa iiitras, the glosses, the Srnritis, and various other Astras became filled with doubts. No effort was crowned with success, unless the whole body, mind and deed were set to work. — 20-24.

हिन्दी अर्थ

जाते हैं। जो वहाँ रहकर शरीरका त्याग करता है, वह मुझमें ही प्रविष्ट हो जाता है॥ ९७--१०५॥ अत्यद्भुतमिदं देव यदुक्तं पद्मयोनिना। त्रिपुरान्तकरस्थानं गुह्यमेतन्महाद्युते यत्र तिष्ठति देवेशो यत्र तिष्ठति शङ्करः

English

In the DvApara age, people were generally in trouble and there was an increase in greed, ambition to trade and to possess worldly things, tendency to fight and inability to realize principles, the obscurity of the Vedas and the lAstras, the destruction of the order of Varnajiramaand the increase of lust and anger; the people, at this time, lived up to a period of 2,000 years, when some time of Dvnpara was passed, tlien the Sandhyfi set in, in which period the dregs of tlie people are left. Then the Sandbyamrfa set in. After this comes Kaliyuga. At the end of Dvapara and by the begin- ning of Kaliyuga, Kali became very strong — 25-29.' During Kaliyuga, people indulge in himsa, theft, falsehood, deceit, vanity, etc., ami delusion, liypocrisy, vanity overshadow the people. And dharma becomes very weak in Kaliyuga and people commit sin in mind, speech and actions. And works doiif) witli whole heart and body sometimes become successful and suinetimos not. Quarrels, plague, fatal diseases, famines, drought and calamities appear. Testimonies and proofs have no certainly. There is no criterion left when the Kaliyuga settles down. Some die in tlie womb, some in childhood and some in youth and sotne in old age. People become by and by, poorer in vigour and lustre. They are wicked, full ol anger, sinful, false and avaricious. — 3(-3 1.

हिन्दी अर्थ

त्वमेव भक्तिर्देवेश त्वमेव गतिरुत्तमा ब्रह्मादीनां तु ते देव गतिरुक्ता सनातनी।

English

Bad ambitions, bad education, had dealings, bad earnings excite fear The whole batcli becomes greedy and untruthful. The Brahmans become demoralised. They have base ambitions. TJieir knowledge and learning are mostly defective. Their character is exceedingly'' low and by such ignoble conduct they prove very disastrous to the people. The people become saturated witli jealousy, anger, vindictiveness, cowardice, greed, attachment. Lust increases during tliis age. — 35-37. The BrAhmanas do not read the Vedas nor do they perform sacrifices and tlie Ksatriyas deteriorate with the Vaiiiyas and become well nigh extinct, ludras sleep with the Bnlliniaiias, sit with the Brahniapas, eat and perform sacrifices with them and hold relations of mantrahood with them. Many Sadras.will become kings and many heretics will be seen. There will arise various sects, Sannyasis wearing red coloured clotlis, KfipAlis and various others liolding themselves folloWei*s of some Deva or other and there find fault with religions. Many with them profess to be Brahmajuanis, because, thereby they will easily earn their livelihood. Some hypocrites w\\\ mark tlieir bodies witli Vedic symbols also. In the Kaliyuga any body will study the Vedas; Sudras will be ex- perienced in the Vedas. So tliere will be many' false religionists. — 38-42.

हिन्दी अर्थ

देवीने कहा-महाकान्तिशाली देव ! ब्रह्माद्वारा कथित यह विषय अत्यद्भुत है। त्रिपुरका विनाश करनेवाले शिवजीका यह प्रिय गुप्त स्थान है। अन्य जितने उत्तम तीर्थस्थान हैं, वे सभी उस स्थानकी सोलहवीं कलाकी समता नहीं कर सकते। जहाँ देवेश भगवान् शंकर निवास करते हैं तथा जिससे हजारों तीर्थोसे श्रेष्ठ गङ्गाकी तुलना नहीं हो सकती, वह भी यहीं स्थित है। देवेश! आप ही (ज्ञानात्मिका) भक्ति हैं और आप ही उत्तम गति हैं। देव! आपने ब्रह्मा आदिकी जो सनातनी गति बतलायी है, जिसे भक्त एवं द्विजातिगण सुनते हैं, वह

English

The lfidra kings will perform Aslvamedha sacrifices and the people serve their ends even by' killing women, children and cows. They will cheat each other, kill each otlier to serve their ends. The country will become desolate by repeated calamities, short lives and THE MATSYA PVBANAM. various kinds of diseases. Every one will be miserable and addicted to adharma. Owing to the dominance of vice and Taraoguna, people will freely commit the sin of abortion on account of which tlure will be a dci line in the longevities and strength of the people. The people will live up to one hundred years at most. Inspite of all the Vedas being in existence, it would become as if there were no Vedas and the practice of performing sacrifices would be stopped tS 1 7.

हिन्दी अर्थ

श्राव्यते यद् द्विजातीनां भक्तानामनुकम्पया॥ १०९ सब भी आपकी ही अनुकम्पा है इति श्रीमत्स्ये महापुराणेऽविमुक्तमाहात्म्ये त्र्यशीत्यधिकशततमोऽध्यायः

English

This is about Kaliyuga; now hear about its Sandhya and Sandh- In every age every three stages become void of siddhi, and during the Sandhya period only one part of the usages of the age exist wliich becomes thus one part; in Sandhy/\mJ<a, one pAda of that of SandhyA exists. In (liis way, in ih; ilnu! Sandliyarnsa of the Kaliyuga, one governor amongst the irrelegioiis subjects arises. IS-oO. King Pramati of tlie Bhpgu family and CliAndramasa gotra was born at the end of Srfyamldinva Alanu in the SandhyamfJa period, to inflict proper punishment oji the sinners. That king i 'uvelled all ov'''r tlie earth for oO years and collected arms and amnmnitions, elephants, horses and chariots and marched with a vast army consisting of horses and elephants ainl accompanied by 100,000 BrAhmana soldiers armed with various kinds of weapons, agaiiKst the Mlecchas and destroyed them. After killing all the Sudra kings lie annihilated all the hyporcrites. After destroying all tlie sinners and subduing tlu people living in the North, central regions, the mountaineers, the inhaliitanls in the East and AVest, the residents on the Vi/idhyas, the Deccauis, the Dravidians, the Singhalese, the inliabitants of tlic Alh cclia countries i Kabul and Kandhara), the Paradas, the Pahlava.s, iIjc Yavanas, the Jakas, the Tusaras, the Ivetas, the lulindas, tlie ihirbaras, tlie Khasas, the Lampakas,

हिन्दी अर्थ

इस प्रकार श्रीमत्स्यमहापुराणके अविमुक्तमाहात्म्यमें एक सौ तिरासीवाँ अध्याय सम्पूर्ण हुआ काशीकी महिमाका वर्णन सेवितं बहुभिः सिद्धैरपुनर्भवकाङ्किभिः। विदित्वा तु परं क्षेत्रमविमुक्तनिवासिनाम्

English

the Andhrakas, the Oaradas, the 1 (Alikas, lu exterminated the Siulras. — *51-58. King Pramati was born of Visnu's ])ait in Mann's family and was famous as Chandrarnasa. Ho roamed about earth for twenty years and killed all the vnekeJ men in liis 3lhid year. After annihilating the greater portion of the world with violence when only a few survivors, the propagators of the future race, romaiue<l, the king with all his army attained final bliss in Samudlii between the sacred rivers Ganges and the Yamuna. — 5lt-63. When, thus, in ilie SandhyamsJa iicriod, all acts of violence ended all the wicked potentates were slain, only a few survived liere and there who, overwhelmed with greed, liogan tcy plunder one anotlier and caused great consternation to the peoyilo without a king. They all left their homes and household good.s, and fled hither and thither to protect them- selves. When the duties enjoined by the Jrutis ami tlie Smritis came to an end, the people gave themselves up to lust and anger and became devoid of greatness, pleasure, love, and shame.— 04-69.

हिन्दी अर्थ

तद् गुह्यं देवदेवस्य तत् तीर्थ तत् तपोबनम् परं स्थानं तु ते यान्ति सम्भवन्ति न ते पुनः अविमुक्तं न सेवन्ते वञ्चितास्ते नरा भुवि

English

After the disappearance of dharma the remainder of the people were plunged into deeper misfortunes. Men and women became short statured and began to lose their lives at the early age of 25. They were all overpowered with distress. They quitted tlaeir wives and sons and even OHAPTBR OXLIV. quitted their towns and went to mountains to find a shelter there. They built their houses near rivers, oceans, mountains and various other places. There was no rain and the people had to cover themselves with rags and deerskin. They left off karma, deprived of their possessions, and void of Varn&srama and thus became very greatly oppressed; at last very few people remained. — 70-72.

हिन्दी अर्थ

अपि दुष्कृतकर्माणो यास्यन्ति परमां गतिम् अविमुक्तगुणान् वक्तुं देवदानवमानवैः । न शक्यतेऽप्रमेयत्वात् स्वयं यत्र भवः स्थित: भगवान् शिवने कहा-अविमुक्त-निवासियोंके इस परम श्रेष्ठ स्थानको जानकर पुन: संसारमें जन्मकी आकाङ्क्षा न रखनेवाले अनेक सिद्धगणोंने इस स्थानमें निवास किया है। महादेवका यह अतिशय गुह्य स्थान

English

Animals oppressed by hunger wandered far and wide and at last took their abodes close to the above men. The people also, being very hungry, became flesh eaters. They all began to eat flesh of deer, boar, bull, every thing whether allowed or not. They lived on all sorts of things witliout pausing to enquire under the influence of hunger whether it was worthy of being eaten or not. Those who lived close by rivers or oceans maintained their lives by taking fish, Tims by eating flesh and forbidden food, all the people became of one caste Varna. As there existed only one Varna in Satyayuga, similarly, all the people became of one caste at the end of Kaliynga. In this way, the Divine century, z.e., 3fl,0<K) years of men passed away in course of which the liungry people devastated all the birds, fish, etc. — 73-79. After eating up all the birds and fish, etc., that were left during the period of SandhyamIa, people began to eat roots and fruits <Kanda- iniila, etc.) I'hey did not build their houses but covered themselves with barks of trees, i'hey had no treasures and they slept on ground. They all polished in that plight and only a handful of them who survived, struggled on for a century. Tliey got suflicient food and got nourished. The period of Kali's Sandhyurnjla lasts like that fora Divine century. After this period, the men and women that were left began to produce many children. With the advent of these children, enters again the Satyayuga. All the previous people, the remnants of the Kali pass away. As the people reap the fruits of their actions in heaven and hell, similarly, the persons in Satyayuga enjoy happiness or suffer pain. Thus Kaliyuga disappears and Satyayuga steps in.— 80-87.

हिन्दी अर्थ

श्रेष्ठ तीर्थ तथा तपोवनस्वरूप है। जो लोग उस उत्तम क्षेत्रमें जाते हैं, वे पुन: संसारमें जन्म नहीं ग्रहण करते। सत्पुरुषोंद्वारा परमानन्दको प्राप्त करनेके इच्छुक तथा ज्ञानमें निष्ठा रखनेवाले व्यक्तियोंकी जो गति बतलायी गयी है, वह अविमुक्तक्षेत्रमें मरनेवालेको प्राप्त होती है। इस अविमुक्तक्षेत्रमें भगवान् शंकरकी अनृपम और अनुत्तम प्रीति है, अतः यहाँ जानेसे असंख्य फल और अक्षय गतिको प्राप्ति होती है। (महा) श्मशानके नामसे

English

The remaining people in Kaliyuga gradually begin to discriminate and they get dispassion (vairagya). Thence, they realise their knowledge of self and they become religious. So Satyayuga comes in to fulfil that which is to be done in future. The people thus become happy and enjoy things with their equality' of sight which they did not enjoy in the past Kali nor which they' would enjoy in the future 'IVeta. Thus I bow down to Svnyambhuva and 1 have narrated to yoif in detail all the characteristics of the several yugas in due order. — 88-91. When the Satyayuga comes in, its people are procreated by those who remained at the end of Kaliyuga. The good and perfect pei'sons that remained unnoticed amongst the Brahmanas, Ksatriyas, Vaieiyas and iiidras, they and the Saptarsis now give instructions in dharma to the new people. In that way, the doctrines of the Risis based on lrutia and Smritis are propagated. They promulgated Varnasrama Dharma and other rituals on the lines of Srutis and Smritis. The Saptarsis hold the dharma of the Srutis and Smritis. For promulgating dharma, the Saptarsis are ever ready in every Satyayuga. These Risis are now existing for the period of one Mauvantara. As the roots of plants and THE MAT&YA PVRANAM,

हिन्दी अर्थ

प्रसिद्ध यह अविमुक्त परम गुह्य कहा गया है। भूतलपर जो मनुष्य इसका सेवन नहीं करते, वे वस्तुतः ठगे गये हैं। अविमुक्तक्षेत्रमें स्थित वायुद्दारा उड़ायी गयी पवित्र धूलके स्पर्शसे अतिशय दुष्कर्म करनेवाले व्यक्ति भी परम गतिको प्राप्त हो जाते हें । जहाँ स्वयं भगवान् शंकर निवास करते हैं, उस अविमुक्तकी अनृपम महिमा होनेके कारण काशीखण्ड एवं काशीरहस्यादिके अनुसार प्रलयकालमें सभी प्राणियोके शमन करनेसे इसका नाम महाश्मशान है।

English

trees vigorously germinate after being consumed by fire, siinil irly, there is a growth in the generation of people at the commencement of the Satya age. In this way, generations of the ages go on for ever. The ideas appear and disappear. Comforts, life, power, beauty, dharma, Artha and Kftmia lose onefourth their quantity in every Yuga. — 92-100, 0 Dvijas! I have told you about the sandhis which pertain to the yugas only. One Manvantara is seventy-one times these four yugas. The four yugas make one cycle, and each yuga in every cyce is of one and the same nature. So the fourteen Manvantaras revolve. — lOl-lOk In all the yugas, the Asuras, evil-spirits, demons, Yaksas, the Piifdchas and the UAksasas and various others are born. All these persona are endowed with characteristics in accordance with wliat they had in previous yugas. As the characteristics of yugas change, so the ch.irac- -teristics of the several Manvantaras change. These worlds of the jivas are always liable to change; they do not remain constant even for a moment. Thus I have described to you the characteristics atid changes of the yug:?s. J will tell you about Alanvantaras at the time when deal with Kal pas. — 1 05- 1 (

हिन्दी अर्थ

अनाहिताग्रिर्नो यष्टा नो5शुचिस्तस्करो5पि वा । अविमुक्ते वसेद् यस्तु स वसेदीश्वरालये यत्किञ्चिदशुभं कर्म कृतं मानुषबुद्द्धिना। अविमुक्ते प्रविष्टस्य तत्सर्व भस्मसाद् भवेत्

English

Here ends the one hnndreil and forlif-foarlli chapter on the several Utajas. CUAPTKR CXl.V. Suta sard: — I shall now rehilc to row at i'uli length about the past and the future Manns numbering fourteen, tliat ilonrished one alter tlte other, during each Kalpa. During i!ie respective* sway of the fourteen Manus, the world with its creation of men, lower animals, birds, trees,, their preservation and destruction, remains in conformity to the times of the Yuga. The ages of the l)eingH forming part of the creation, arc, also, in co-ordination with the definei] cliaiacteristic of tliat Yuga. In the fourteen Manvantaras, some lived up to one Yuga, wliereas, others lived only for a very sliort time Taking tlie nnsetdcnl state of tilings during the iron age, the maximum ago of inf*n has been laid down to a period of hundred years. — 1-5.

हिन्दी अर्थ

दृष्ट्रेतान् भीतकृपणान् पापदुष्कृतकारिणः अनुकम्पया तु देवस्य प्रयान्ति परमां गतिम्। भक्तानुकम्पी भगवांस्तिर्यग्योनिगतानपि नयत्येव वरं स्थानं यत्र यान्ति च याज्ञिकाः। भार्गवाङ्गिरसः सिद्धा ऋषयश्च महाव्रताः

English

During Satjaynga, the Devas, llie demons, tlie men, the Yakias and the Gandharvas were all symmetrical in their lioight and girth. The. eiglit varieties of Demigods are 1)0 fingers in height. The other eight Deva 3 'o- nis are nine fingers high. This is llic natural measurement of tliem. The Devas and tlie Asuras are 49 (ingei*s in heiglit h)r seven fingers (?) — 6-9. During the Sandhya of this YXiga the man's measure is eighty-four fingers (the fingers being those of the men of Kaliynga) and ho who is 9 lals in height from head to feet with his hands reaching his knees is adorable even by the Devas. The cows, tlie elephants, the bulTalos and the immovable beings like the trees, etc, all undergo variations in their respective stature during the different yugas. 'J'he animals, such as oxen etc., measure 76 fingers right up to the hump. — JO 12. GHAPTBR GXLV.

हिन्दी अर्थ

न सा गतिः कुरुक्षेत्रे गङ्गाद्वारे च पुष्करे कालेन निधनं प्राप्तास्ते यान्ति परमां गतिम्

English

The ephant measures 800 fingers in height and the maximum heiglitoof trees is said to be 1130 fingers. The Divine and the human forms are both alike; as they are born of one parentage. The former is endowed with more intellect. The human forms are not so endowed with Buddhi or intellect The Divine and the human bhftvas are, thus, both similar and dissimilar. Birds, animals, things, movable and immovable (ideas) are all built in the same way. Cows, goals, horses, elephants, birds, 'deer, these- are all for work and are fit in every way for sacrificial purposes. The animals are for the use of the Devas. All things, movable, and immovable, are created as regards their form and measure, after the several Devas; they become all the more. gratified when they get all these beautiful things — 1.3-19. Now something will be said about good men and Sadhus. The Brah- manas and the Vedas are considered as the Pa4u mtirtis or animal forms of the Devas. Brahma resides within their hearts; hence, these are Sat or good. The Brahinanas, the Ksatriyas and the Vaitlys, all of them direct their actions in aecordanee with the rutis and the Sirifitis and are busy in ordinary or in special functions. — 20-21. The dliarma of the people devoted to Varnarama in accordance with the irutis and Smritis and leading to Heaven is named jnana dbarma.

हिन्दी अर्थ

मेरुमन्दरमात्रोऽपि राशिः पापस्य कर्मणः। अविमुक्तं समासाद्य तत् सर्व व्रजति क्षयम् तद् गुह्यं देवदेवस्य तत् तीर्थं तत् तपोवनम् तत्र ब्रह्मादयो देवा नारायणपुरोगमाः। योगिनश्च तथा साध्या भगवन्तं सनातनम्

English

The Brahmachari given to good conduct and Achara and to do good to the preceptor (guru) perforins divine functions; hence, the householder is known as '*.SA(iliu." Tliose ascetics who reside in the forestand are in the third order of religiou.s life are known also as Srulhus. — 22-24. One, wlio restrains liis passions and practises Yoga, is known as Yati. By (lliarnia is meant practical work and feeling. Tlie Lord Bhaga- van lias denominated the good and bad actions both*as Dharma. But the Devas, kisis, and men, freely support their views and say "Tliis is not * dliarma,'* Dharma is derived from a root which means to hold up and also eonnoles greatness. The Aeliarytas advise on that dharma which leads to one's Ista (desired object). Tliey do not advise adharma which leads one to evils. Tliose, who are hoary, free from avarice, self- restrained, not haughty, endowed with Divine knowledge, having a clear conscience and humility and following the path of virtue every day, are known as Acharyaa. Such Brahinanas versed in the doctrines of dharma, SJrauta and Smarta, have enunciated the path of virtue. — 25-30.

हिन्दी अर्थ

या गतिर्ज्ञानतपसां या गतिर्यज्ञयाजिनाम् संहर्तारश्च कर्तारस्तस्मिन् ब्रह्मादयः सुराः

English

Iruti enjoins that a man should marry, perform Agnihotra and other sacrifices in company of his consort, and the Sm|iti says that a man should practise Yajna and observe the rules of varna and arama.— 31. After hearing from the learned, Acharyas have said that the three Vedas, viz. ttik, Yajuh and Sama are the part and parcel of Brahma. — 32, What the Saptaris heard from the Riis of the preceding Kalpa, that they narrated in the next Kalpa. Therefore, it is called Sruti. Manu remembered Uik, Yay uh, Sama, the Afigas of the Vedas, iSrutis, practised in the preceding Kalpa and then said those things. Hence, the iAstraof Mann is called Smfiti Astra. SmArta dbarma is that which enunciates Manu's

हिन्दी अर्थ

जो अग्निका आधान नहीं करता, यज्ञ नहीं करता, अपवित्र या चोर है, वह भी यदि अविमुक्तक्षेत्रमें निवास करता हैं तो मानो महेश्वरके लोकमें ही निवास कर रहा हैं। महेश्वरकी कृपासे वहाँ कोई भी पापकर्म नहीं करता। स्त्री अथवा पुरुषट्ठारा मानव-बुद्धिके अनुसार जान या अनजानमें भी जो कुछ दुष्कर्म किया होता है, वह सब अविमुक्तक्षेत्रमें प्रवेश करते ही भस्म हो जाता है नदियाँ, सागर, पर्वत, तीर्थ, देवालय, भूत, प्रेत,

English

dbarma of the Smptis; laying down variia and fieJramaon the 'retrospective bodies of the past Maavantara for the guidance of the coining one.'«. In this way, the two hinds of dharnias are called the iit&chara. The expression iista is made of the root rfvi§ and 8»iflix kta. Those who* remained in the preceding Manvantara, Manu, the propagator of the race and the Saptaris are called the The pious men during tlie

हिन्दी अर्थ

सभी उन महात्मा शिवको प्रिय हैं, अत: न तो वे भूतपति शिवको छोड्ते हैं और न शिव उनका परित्याग करते हैं। अविमुक्तमें स्थित वे प्रभु अपने प्रमथगणोंके साथ रमण करते हैं। भयसे त्रस्त, पापी, दुराचाररत अथवा तिर्यग्योनिमें ही क्यों न उत्पन्न हुए हों, वे सभी अविमुक्तको देखकर महादेवकी अनुकम्पासे परम गतिको प्राप्त हो जाते हैं। भक्तोंपर अनुकम्पा करनेवाले भगवान् शंकर उन सभीको ऐसे श्रेष्ठ स्थानपर पहुँचा देते हैं, जहाँ

English

Manvantaras and the Saptarsis along with Manu are said to be the pro- moters of the universe. These persons, /.e., Vistas establish dharina, which changes in Yuga after Yhiga, by giving out the Vedas, message, livelihood, the criminal procedure code and Varnasiraniiicliara. At the end of a Manvantara the iista pnrusas establisli the Vedikdliarnia by means of VarnatJraina and authoriiy. Tlius eoining down from to iistas. This is the eternal Sistachara.-' 34-37. These are the eiglit cliaraeteristies of the r{z\ (1) Charity,

हिन्दी अर्थ

यज्ञ करनेवाले, भृगुवंशी, अंगिरागोत्री, सिद्ध तथा महाव्रती ऋषिगण जाते हैं। उनके पाप अग्निमें डाली गयी रूईके समान अविमुक्तकी अग्निसे नष्ट हो जाते हैं। अविमुक्तक्षेत्रमें निवास करनेवाले पुरुषोंकी जो गति बतलायी गयी है, वह गति कुरुक्षेत्र, गङ्गाद्वार और पुष्कर तीर्थमें नहीं मिलती। तिर्यग्योनिमें उत्पन्न हुए जो जीव अविमुक्तमें निवास करते हैं, वे समयानुसार मृत्युको प्राप्त होनेपर परमगतिको प्राप्त करते हैं। चाहे मेरु या मन्दराचलके बराबर भी पापकर्मकी राशि क्यों न हो, वह सब-का- सब पाप अविमुक्तमें आते ही नष्ट हो जाता है ॥११--१८॥

English

(2) truthfulness, (3) asceticism, (41 learning, (f)) sacrifice, (ii worship, (7) Dama or self-restraint, >8) want of greed. In all the fanvanlaras those. iSi§ta Manus and Saptarsis practise the above-mentioned eiglit cliarac- teristics of dharma; lienee, tliey are called istadniras. Srauta is derived from hearing; and Sinarta from remembering. -- 38-10. rauta dharma is that which contains the Vedic mantras and the sacrificial rituals. The one dealing with tlie Varnairamas is the Smarta dharma. Now the different parts of the <lharma will ho dolined.'— 4J. One who explains the dharma just as ho knows and feels about it on being questioned is said to possess the fumlainental attribute of truth- fulness, The BrahmacliArya, Japam, silence and fast, these very hard practices are called tapasya or penances. Yajha is tin* hriiiing together of wealtli, animals, sacrificial olfering, Rik, iSaina and Yajiih Vedas, and the sacrificial pi esents. Dealing with otliors as if with one's own self, always for the well being of all with gladne:s ol heart is termed dayd or kindness and is the best of all acts. —42-40.

हिन्दी अर्थ

शिवजीका यह निवास्थान अविमुक्त श्मशानके नामसे विख्यात है। उन देवाधिदेवका वह परम गुप्त स्थान है, वह तीर्थ है और वह तपोवन है। वहाँ नारायणसहित ब्रह्म आदि देवगण, योगिसमूह, साध्यगण तथा जीवन्मुक्त शिवपरायण शिवभक्त सनातन भगवान् शिवकी उपासनामें रत रहते हैं। ज्ञानसम्पन्न तपस्वियों तथा यज्ञोंका विधानपूर्वक अनुष्ठान करनेवालोंको जो गति प्राप्त होती है, वही शुभ गति अविमुक्तमें मरनेवालोंके लिये कही गयी है । जगतूकी

English

One who dees not feel upset and show wrath by mind, speech or demeanour, even on being provoked by oiliers is really the ideal forgiver. This state is called Titiksa or forgiveness, d'he servant wlio, does not mis- appropriate his cliarge loft to his care by liis master, sets an example of the absence of greed. Noii-acceptance of otliors' things is alobha. One who does not feel inclined to indulge in sexual pleasures by body, mind, and deed and practises Bnihmacharya shows signs of* sarna. One whose passions are not brought into i)lay eitlier for his own sake or for the sake of others shows signs of dania or self-restraint. One who does not get perturbed by five olijects of senses and eight kinds of amorousness is known as tlio great subduer of self. One who gives away in charity to tlie /leserving what is prized by him after storing it in a righteous way sets the example of an ideal charity. The best dharma is the one which is prescribed by the Sjruti and the Smriti and approved of isja (pious) persons. Indifference to the good and evil OBAPTEB CXLV.

हिन्दी अर्थ

सृष्टि करनेवाले तथा जगतका संहार करनेवाले ब्रह्मा सम्राडविराण्मया लोका जायन्ते ह्यपुनर्भवाः। महर्जनस्तपश्चैव सत्यलोकस्तथैव च ब्रह्मादिस्थावरान्तस्य योनिः सांख्यादिमोक्षयोः

English

and tbe non-attachment to object is mrdkta or dispassionateness. The renouncement of kj ita and akrita karmas or acts done or not done is Sannyasa; abanoonment of ideas of cleverness or non-cleverness is termed Nypsa.* When he knows all the Tattvas from Avyakta (unmanifested) down *to parjiculiirs, the animate and inanimate objects, he is called Jnani or wise. These are the characteristics of dharma which were first enunciated the learned Itisis during the Svayambhuva Manvantara. — 46-56. Now something will be said about the Manvantara, Chaturhotra and the ways of the four varnas. During each Manvantara, fresli irutis occur, but the Rik, Yajuli, and Sama Vedas, rules, Devatas, Stotras (hymns), Ilomas, etc., remain the same as in the preceding Manvantara. Vidhistotra and Agniliotra remain as before. Dravyastotra, Gunastotra Karmastotra, and Kulastotra' originate from the Vedas during every Manvantara. From these the Brahmastotra, i.c., the four Vedas, Rik, Yajuh, SAma and Atharv'ana, spring the fourfold mantras (formula?) as described in the four wa 3 s, — 57-61.

हिन्दी अर्थ

तटाकानां च सर्वेषां कूपानां स्त्रोतसां तथा पुण्यकृद्भवभक्तैश्च ह्यविमुक्तं तु सेव्यते

English

The mantras of the preceding Manvantaras flashed in.the hearts of the Rihis wlio performed very hard tapasyas. Being roused by the feelings of fear, trouble, moha (delusion), grief, discontent, when the Risis began to practise tapasya with great effort and enthusiasm, the mantras came of themselves to them for their deliverance. — 62-63. 1 shall describe to you the characteristics of the Risis. Tbe Riis, past and future, are of five kinds. Now, hear about the Risis and the Arsas. Wlien the tiniversal Dissolution takes place, when Prakriti's three qualities (giinas are in a state of equilibrium, the division of the Vedas does not exist. y\ll are in an undefined state of darkness (Tama'. At that time the springing up of the animate objects unconsciously and of. the embodied souls consciously, are both termed Arsa. This is like fish and water; both exist like tlie container and the thing contained. The universe made up of qualities spring. up, presided by conscious- ness. It flows on as cause and effect. It is kala (time) that brings about the differentiation of the Prime Cause, the Mahat. Senses and objects of senses are denominated as arthas. — 64-69.

हिन्दी अर्थ

ब्रह्मणः परमं स्थानं ब्रह्मणाध्यासितं च यत्। ब्रह्मणा सेवितं नित्यं ब्रह्मणा चैव रक्षितम् अत्रैव सप्तभुवनं काञ्चनो मेरुपर्वतः। मनसः परमो योगः प्रीत्यर्थं ब्रह्मणः स तु ब्रह्मा तु तत्र भगवांस्त्रिसंध्यं चेश्वरे स्थितः। पुण्यात् पुण्यतमं क्षेत्रं पुण्यकृद्भिर्निषेवितम्

English

From mahat evolves ahanikara (egoism); from ahamkAra evolve the five subtle elements, the 'J'anniatrns; from the TanmatrAs come the five gross elements. These five gross elements, make up these varied forms by their permutations and combinations. Just as many trees are seen all at once by a torcli, so by kala, all these souls are all at once manifest- ed. When these Ksettrajiia Jivas (souls) involve into the unmanifested state, they appear like fireflies in darkness. That high-souled Kettrajna is shining in this world, assuming bodies and again it exists on tbe other side of the intense darkness. Tliat state on the other side of darkness is the goal of tapasyA. — 70-74. * ftfwtR.=Code of rituals. of matorials. iwlmsCJode of politics. wWhw -Code of businoss. R?h?ii_-Ck)de of domestic usages.

हिन्दी अर्थ

एकत्र चतुरो मासान् मासौ वा निवसेत् पुनः। अविमुक्ते प्रविष्टानां विहारस्तु न विद्यते मोक्षो ह्यसंशयस्तत्र पञ्चत्वं तु गतस्य वै

English

HuSk«~Oodo relating to the knowlodge of Brahma. Tho Srutis. sacrifice condactod by four priests. TUB MAT8YA PUR AN AM. - When at the time of creation, he begins to grow, His fourfold powers JnSna fknowledge), VairSgyam (renunciation), Superhuman powers, and Dharma are manifested. These powers are natural for Him; they are not newly invented. His body is all consciousness. Because, He resides in the heart of every Jiva, He is called Purusa; and because, He knows all the Ksettras (fields), He is called Ksettrajna. Because, He creates this world through dlianna, i.c., His nature, He is called dharmika. The unmanifested conscious Ksettrajfia does not become manifest by means of Buddhi. He, without any object in view, enters within the Ksettras (Prakriti) and seeing this old unconscious Keettra, thinks *'all this is to be enjoyed by Me'' and becomes thus endowed with consciousness. — 75-80.

हिन्दी अर्थ

अन्या या: कामचारिण्यः स्त्रियो भोगपरायणाः। कालेन निधनं प्राप्ता गच्छन्ति परमां गतिम् यत्र योगश्च मोक्षश्च प्राप्यते दुर्लभो न॑रैः। अविमुक्तं समासाद्य नान्यद् गच्छेत् तपोवनम् आदि देवगण एवं सम्राट्, विराट् आदि मानवसमूह एवं महः, जन, तप और सत्यलोकमें निवास करनेवाले प्राणी अविमुक्तक्षेत्रमें आकर पुनर्जन्मसे छुटकारा पा जाते हैं । यह मनका तथा भूत, भविष्य और वर्तमानका,

English

The tj lii&i denotes Ilimsa and movement. lie wlio has acquired Brahmajn&na, truthfulness, learning, tapasya, and the knowledge of the Stetras is a Risi. When this Uisi goes back and dissolves in the Highest Unmanifested by Buddhi yoga, be is called Parainarshi, the great Risi.-- 81-82. The V Risi denotes movement, and signifies the ultimate place of rest of all the Jivas. It signifies, also, that the Hisi has come (is born) of his own will. The mind-born sons of Brahma were born of Tftvara Himself. They took the path of Nirrifi irenunciation of action and took refuge of the mahat (i.e., dissolved themselves in the Universal Clause.) — 83-H4.

हिन्दी अर्थ

परम योग है और ब्रह्मासे लेकर स्थावरपर्यन्त सभी प्राणिसमूहका तथा सांख्य आदि मोक्षका उत्पत्तिस्थान है। जो मनुष्य इस अविमुक्तका परित्याग नहीं करते, वे वञ्चित नहीं हैं। यह अविमुक्तक्षेत्र सभी तीर्थो, पर्वतों और जलाशयोंमें उत्तम है। पुण्यकर्मा शिव- भक्त अविमुक्तका ही सेवन करते हैं

English

The word Uisi means supreme excellence. Tlie sons of Irfvara, both bom from His mind and tliose bcgolton by I Jim, took refuge of that great mahat; hence, they were oallc'd Paramaivis. And as the mahat tattva comes after, it is also tcrnic<l Risi and those who are bom of it arc also termed Risis, The sons Risis are also oalleil Risis. They are born from sexual union. They rJso took refuge of tlie Mahat; hence, they are called Risikas, 'flic s{»ns of Ri.'iKas are called Risi- putrakas. Those, who hearing fiom others lealise mahat tattva, are known as irutarsis. The Risis are of five kinds- Avyakta-.Rma, Maljafina, Aham- kra-atmd, lihuta-atma and indriya-atma. 'riie.so difTcrent names are due to the difi'erences in the natures of their knowledge. — 85-81). JVote.- sages. self. Subtle solf. Primary golf. im=Sapreine spirit. Illustrious, Solf-conscioiisncss. «nn?*n,Ek>mci»tal self]

हिन्दी अर्थ

यह ब्रह्माका परमस्थान, ब्रह्माद्वारा अध्यासित, ब्रह्माद्वारा सदा सेवित और ब्रह्माद्वारा रक्षित है। ब्रह्माकी प्रसन्नताके लिये यहीँ सातों भुवन और सुवर्णमय सुमेरु पर्वत है । यहीं मनका परम योग प्राप्त होता है। इस क्षेत्रमें भगवान् ब्रह्मा तीनों सन्ध्याओंमें शिवके ध्यानमें लीन रहते हैं। यह क्षेत्र पुण्यसे भी पुण्यतम है और पुण्यात्माओंद्वारा सेवित हैं। यहाँ आदित्यकी उपासना करके विप्रगण अमर हो गये हैं। जो अन्य तीनों वर्णोके प्राणी हैं, वे भी शिव-भक्तिसे युक्त हो अविमुक्तक्षेत्रमें शरीरका परित्याग कर परमगतिको प्राप्त हो जाते हैं। संयत आत्मावाले यतियोंके लिये आठ मासोंका विहार विहित है। वे (चातुर्मासमें) एक स्थानमें केवल चार

English

«l|WU(l:=Organic self. Bhfigu, Marlchi, Attri,.Afigira, J'ulalia, Krafn, Mann, Daksa, Vat(is- tha, Pulastya, are the ten mind-horn sons of BralimA, powerful like Itivara. They are styled Paraina-Risis mi account of Their being llisis ever since their coming into existence and their recognising the mahat as the Supreme Excellence (Param). They are the sons of Jrfvara. — 90 91.

हिन्दी अर्थ

मास या दो मासतक निवास कर सकते हैं, किंतु अविमुक्तमें निवास करनेवाले यतियोंके लिये (यह) विहारका विधान नहीं है। (वे काशीमें सदा निवास कर सकते हैं।) प्राचीन शास्त्रमें ऐसा देखा गया है कि यहाँ मरनेवालेका पुनर्जन्म नहीं होता, वह निस्संदेह मोक्षको प्राप्त हो जाता है। जो पतिव्रता स्त्रियाँ शिवजीकी भक्तिमें लीन हैं, वे इस अविमुक्तमें शरीरका त्याग कर परमगतिको प्राप्त हो जाती हैं। इनसे अतिरिक्त जो कामपरायण एवं भोगमें

English

Now hear about Their sons who are also Risis. They are: — (ukrAchAryH, Brihaspati, Kayapa, Chyavana, IJtatliya, Vnmadeva, Agastya, VidvAniitra, Eardama, Balakhilya, Vidrava, Saktivardhana who are Rivis by virtue of asceticism. Now hear of their sons begotten from women. — 92-94. They are Vatsara, Nagnahfl, the spirited BharadvAja, DlrghatamA, GHAPTER GXLVI.

हिन्दी अर्थ

आसक्त स्त्रियाँ हैं, वे इस क्षेत्रमें यथासमय मृत्युको प्राप्त होकर परम गतिको प्राप्त हो जाती हैं जहाँ मनुष्य दुर्लभ योग और मोक्षको प्राप्त करते हैं, उस अविमुक्तक्षेत्रमें पहुँचकर किसी अन्य तपोवनमें जानेकी आवश्यकता नहीं है। सर्वात्मना तपः सेव्यं ब्राह्मणैर्नात्र संशय: । अविमुक्ते वसेद् यस्तु मम तुल्यो भवेन्नरः

English

Vrihadvak§S, laradvdna, VAjiravd, Suchinta, Sva, ParAara, lringi, SaftkhapAda, the king Vaidravaijia and tliey attained Risihood by virtue of truthful HOBS This is the progeny of lAvara and Ilisis. Now hear about the raantra-krita Risis. Tiiey are: — Blifigu, Katlyapa, PrAchetS, DadW- chi, Crva, JAmadagni, Vedah, Sarasvata, Arsj Sena, Chyavana, Vltahavya, Vedhasa, Vainya, Prithu, IlivodAsa, Brahmavan Gritsa and iaunaka. They are 19 in number and of the family of Bhrigu. — 95-100. Now, listen to the chief ones of the family of Angirasa. They are: — AfigirA, Trita, Bliaradvaja, Laksmapa, KritavAk, Garga, Smriti, Saftkriti, Guruvita, MAndhatu, Ambarlsa, Yuvanatfa, Purukutsa, Svaifrava, Sadaeya- vAh, Ajamidha, AjfvahArya, CJtkala, Kavi, Prirfadarfva, Virfipa, KAvya,

हिन्दी अर्थ

अविमुक्तं न सेवन्ते मूढा ये तमसावृताः कामः क्रोधश्च लोभश्च दम्भः स्तम्भोऽतिमत्सरः

English

Mudgala, Utathj'a, iaradvAna, BajiravA, Apasyausa, Suchitti, VAmadevaj Risija, Vrihachukla, DirgliatamA and Kakslvana. These are 33 in number, and are the Manti-akrita Rteis. — 101-105. The Risis of the Kayapa family are: — KAyapa, SahavatsAra, Naidliruva, Nitya, Asita and J)evala. These six are BrahmavAdi Munis.

हिन्दी अर्थ

विनायकोपसर्गाश्च सततं मूर्ध्नि तिष्ठति। पुण्यमेतद् भवेत् सर्व भक्तानामनुकम्पया व्याहतं देवदेवैस्तु मुनिभिस्तत्त्वदर्शिभिः पूता समभवत् सर्वा महादेवेन रक्षिता

English

Attri, Ardhasvana, IAvasya. Qavisthira, Karuaka, and Purvatitbi, are the six Mantrakrita Risis. Vasistlia, aktfi, ParAiiara, Indra Pratima, Bharada- vasfl, Mitravnruna and Kundina, these hcven belong to the VAsistha clan and are Maharsjis. VidvAinitra, the son of Gadhi, Devarata, Bala, Madhu- cbhanda, Aghamarsana, Asaka, Lohita, Bhritaklla, Ambudhi, DevaifravA, Devarata, PurAna, Dhananjaya, iibia, Mahateja and AlatpkAyana, those thirteen* belong to the Kausfika clan. Agastya, Dridhadyumna, Indrabrihu are the three Risis of the Agastya clan devoted to BrahmA. They are very illustrious. Vaivasvata Manu and king Aila of the Pumra- va dynasty are said to be the great framers of the Mantras. Bhalanaka, Vasaiva, Sabkila are the chiefs of the Vaisfya elan and are the great Mantrakrits. In this way these 92 beings have been said to be Mantra- kritas or founders of the mantras. They l)ave yevealed various mantras. These are the sons of Ri!>.ikas and are known as iruta-Ri§is. — 106-118. Here ends* the one hundred and forty-fifth chapter on the Manvantaras and Kalpas.

हिन्दी अर्थ

संस्कारस्तेन क्रियते भूमेरन्यत्र सूरिभिः। ये भक्त्या वरदं देवमक्षरं परमं पदम् देवदानवगन्धर्वयक्षरक्षोमहोरगाः अविमुक्तमुपासन्ते तन्निष्ठास्तत्परायणाः

English

The Uiis said; — Tell us, O Sdta! the history of the destruction of TArkAsura as narrated by the Bhagavan Matsya. Pray, also tell us in what period it happened. Our ears, inspite of drawing in the nectar of the sweet narrations emanating from your mouth so constantly, do not feel sufficiently gratified. 0, Sage! do gratify us by acceding to our request — 1-2. Sflta said: — Manu, the son of Sun first asked the God Matsya about the birth of SwAmikArtika in the thicket of white gi'ass or reeds. — 3-4. * These are sixteen and not thirteen. Translator.

हिन्दी अर्थ

ते विशन्ति महादेवमाज्याहुतिरिवानलम्। तं वै प्राप्य महादेवमीश्वराध्युषितं शुभम् ऋषिदेवासुरगणैर्जपहोमपरायणैः यतिभिर्मोक्षकामैश्च ह्यविमुक्तं निषेव्यते। नाविमुक्ते मृतः कश्चिन्नरकं याति किल्बिषी ब्राह्मणोंको यहाँ निःसन्देह सर्वभावसे तपस्यामें तत्पर रहना चाहिए। जो मनुष्य अविमुक्तमें निवास करता है वह मेरे समान हो जाता है; क्योंकि मैं इस स्थानको कभी नहीं छोड़ता, इसीलिये यह अविमुक्त नामसे

English

TUB MAT8YA PURANAM. In reply, Bhagavaiiti Matsya said that in ancient tiinos there was a demon by the name of Vajrafiga whoso son was the hihly powerful Trirkasura. That valiant Tarknsiira drove away all the D vas from their respective dwellings wlio, instilled witli consternation, W( nt to seek the shelter of Brahma. Brahma, on seeing those tenor-strickcn Devas said: — **Devas! cast oil your fears. Swamikartika, the son of 'Jiva, born of the daughter of the IliniAlaya, will destroy the Danava " Sometime aftei, iva, on seeing IVirvati, dropped his semen-virile for some reason in the mouth of Fire whicli gave satisfaction to the Devas. Afterwards, the semen- virile came out undigested from the stomach of the Devas and fell into the celestial river whence it was carried to a tliicket of reeds. Out of which was brought forth Swrimikartika shining like the sun. That seven days* old baby killed Tarakasura. — 5-11.

हिन्दी अर्थ

कहा जाता है। जो मोहग्रस्त पुरुष तमोगुणसे आवृत हो अविमुक्तमें निवास नहीं करते, वे मल-मूत्र-वीर्यके मध्यमें पुनः-पुनः निवास करते हैं। (अर्थात् उन्हे बारंबार जन्म लेना पड़ता है)। काम, क्रोध, लोभ, हैं, अविमुक्तमें स्थित रहते हैं। इनके अतिरिक्त विनायकोके उपद्रव निरन्तर सिरपर सवार रहते हैं, किंतु ये सभी भक्तोंके प्रति भगवानूकी अनुकम्पाके कारण पुण्यफल प्रदान करते हैं, क्योंकि श्रेष्ठ देवताओं और तत्त्वद्रष्ट

English

On hearing that, the sages cried out: — "(), Suti! this is highly intei'esting. Pray, relate it to ns in detail. From whose parts was Vajra/iga honi who liegot the most valiant IVirakasura? Tlow was tlie latter killed? Pray, alst3 tell us at full length about tlie bbth of tlio hero Swiiwikiirtikeya. — 1?-14. Suta said: DakbU PrajApati was \]\c mind-born son of BralunA. He aUer war (Is begot sixty daughters from li's wife Vaiiini, out of wlmin lie jffHve ten to Dharnia, thiitcon to Kn*tynj>n r\\ i'lity-cvnn to the Moon, four to Aristanomi, two to tlie sojj.s ol Vuhnki) two to the sage i'Wjgira and two to the learned Kris,\fva. — 15-1 7.

हिन्दी अर्थ

मुनियोंके द्वारा शास्त्रकी आलोचनाके आधारपर इस स्थानको परम गुह्य कहा गया है। (प्राचीनकालमें मधु- कैटभकी) मज्जासे सम्पूर्ण पृथ्वी व्याप्त हो गयी थी, किंतु अविमुक्तकी भूमि उससे रहित थी। महादेवजीके द्वारा रक्षित यह सम्पूर्ण भूमि पवित्र ही बनी रही। संस्कार करते हैं। जो देव, दानव, गन्धर्व, यक्ष, राक्षस और प्रधान नाग भगवान् भवमें निष्ठा रखते हुए उनकी भक्तिमें तत्पर हो अविमुक्तक्षेत्रमें आकर भक्तिपूर्वक वरप्रदान करनेवाले अविनाशी परमपदस्वरूप शंकरकी

English

Aditi, Diti, Danii, VijvA, AritA, SurasA, Surabld, VinatA, 'lanira, Krodhavasa, JrA, Kadru and JInni; tlu-e tliiileen were boin of tlio consorts of I\ajya]*a who wen* llm motlieisof llio lliree. worlds and the cows. Through lliem all tilings j»'*»ving and non-moving, various Jivas and embodied beings were born.- -l8-::?(). The Devas, Iiidra, tJ[)('ndra, ( te., were born ni Aditi and Diti gave birth to the demons lliianyakaftyapa, etc. Dann begot tlie Daiiavas, Surablii the cows, VinatA produced (hiriidaand other l)irds e.r/, peacocks, etc. Kadru brouglit forth sen-pents like Mesa, etc., besides these (tlier lower animals were given birth to by them. The demon Hiranyakajiyapa ruled the Universe aft(*r compiering the three worlds along witli Indra, the Lord of tlie Devas. Vi<nu, tlien, in time, killed tlio demon Hiranyakasiapa and the remaining Danavas were destroyed l)y Indra. When all the scnis of Diti Avero destroyed, she felt grieved and sought from her [jord Kaiyapa tlie boon of begetting a most power- ful son who would annihilate Indra in l)attlf!; which Kaiijapa granted on condition of her following certain prescribed rules with a pure mind for a thousand years; lioariug wliich Diti regulated her life accordingly. — 21-27. Indra began to serve Diti vigilantly on licr observing such severe austerities. When only 10 yeaivS remained to complete the (1,000 years) period of her austerities, Diti was pleased and said to Indra:—'LSon! I have well nigh completed tlie term of my vow; you wdll have a brother in conjunction with whom you may enjoy the riches of the universe undisturbed