Adhyaya 100

हिन्दी अर्थ

समाप्त हो जाने पर चाक्षुष मन्वन्तर में चलकर हम सभी पितामह ब्रह्मा जी के आत्मज होंगें तब फिर हमारा कल्याण होगा ।१६-३६। स्वायम्भुव मन्वन्तर में सत्य आचरण के लिये वे महर्षि गण शिव द्वारा अभिशप्त किये न, रे वायुप्राणम्

English

Those Brahmanas of acute discernment, who are of extra-ordinary good behaviour, who subsist on the residue of what is consigned to sacred fire in Homa, and who maintain special piety, become die residents of Maharloka along with Devas. This chapter corresponds to Bd. 4.2. Only verse numbers from it are mentioned for reference. The chapter is an epitome of Dhuvana Kola. O Powerful Maiarisvan (Wind-god), of what nature is that world which has been called Maharloka by you? In every world many (meritorious souls) will be presiding. Hence, O Lord, recount to us with pleasure, how many are those worlds and how they are burnt (if at all). You alone know this precisely. On being requested thus by those disciplined-souled sages, Vayu, the knower of reality, spoke these sweet and truth¬ ful words. There are only fourteen abodes called Lokas 1 (worlds) described by great sages and (meritorious men) stay therein. They call seven of them Krtas and the other seven Akrlas. The seven worlds, enumerated as Bhuh etc. are the Krtas. The seven Akrtas are the Prakfta ones (created by Verses 10-48 describe the seven Lokas (worlds), viz. (1) Bhur, The Earth, the firmament, the heaven and what is remembered as Mahah —these four abodes are remembered as Arnavakas. These abodes are having decline and increase. Those not endowed so will be mentioned (later). Those that are Jfaimiltikas (periodical ones) last till the final dissolution. Jana, Tapa and Saiya— these three abodes are exclusive ones. They last till the (final) Prasarhyama (dissolution). I shall mention the Vyakta (manifest) ones. They are the seven abodes. Bhurloka is the first among them. The second one is remembered as Bhuvah. The third one should be known as Svah\ the fourth is remembeted as Mahah. Jana is the fifth world and Tapah is. considered as the sixth. Saiya is the seventh world. Beyond that there is dark¬ ness. When (Brahma) said " Bhuh" Bhurloka originated. Second time when he said " Bhuvah ", firmament ori¬ ginated. For the third time when he said " Svah ", heaven appeared. By means of these three Vyaharas (utterances) Brahma created the worlds. Hence Bhuh is remembered as Parthiva Loka (Earth) and firmament is remembered as Bhuvah. Svarloka is heaven. This is the conclusion in the Puranas. Agni (Fire-god) is the lord of Bhutas. Hence he is remembered as Bhutapati. Vayu is the lord of Bhuvah. Hence he is Bhuvaspati. The Sun is the lord of Bhavya i.e. Svah, hence is Divaspati. When he uttered "Mahah", Maharloka originated. The residence of the Devas who retire from their offices is there. Jana is the fifth Loka. Janas (people) are born there. It is called Janaloka because the subjects of Svayambhuva Manu and others were born there. Those subjects of Svayambhuva Manu and others, who have already been glorified, set out for Tapoloka when all the worlds are consumed by the fire at the end of the Kalpa. That world is called Tapoloka because Rbhu, Sanat- kumara and other holy personages of souls purified by Tapas (penance) and of sublimated sexuality stay in that world. The word Satya refers to Brahmi. It refers to pure existence as well. Hence Brahma's world is Satya. It is the shining seventh world. All the Devas are the residents of Svarloka along with Gandharvas, Apsaras-s, Yaksas, Guhyakas and Raksasas. AH Bhutas, Pisacas and Nagas are residents of the Earth along with men. AlthoughMaruts, MatariSvans (Wind-gods), Rudras, (some) Devas and the Asvins have no fixed abode and they roam about in the atmosphere, they have their main residence in Bhuvarloka. The heaven-dwelling Adityas, Rbhus, Visve- devas, Sadhyas, Pitrs, and the sages of Angiras Gotra resort to Bhuvarloka also. All these Devas move about in aerial chariots and reside in the constellations and planets also. Thus all the (worlds) born of the utterances (Bhuh, Bhuvak, Svah) of Brahma have been recounted in order. Bhurloka is the first of these worlds and the last one is Maharloka. They are created by the Tanmatras. They are mutually pure i.e. they are separated from one another. Those who have gone away after resorting to the Earth, viz. Sukra and others ending with Caksusa (Manu?) reside in Maharloka till the end of the Kalpa. The seven Suns burn with their rays those worlds beginning with Bhurloka and ending with Maharloka. All the following: Marlci, Kasyapa, Daksa, Svayariibhuva, Angiras, Bhrgu, Pulastya, Pulaha, Kratu and others, are the Prajapatis and they live there with them. They are devoid of possessions and free from the feelings of my-ness. They are of sublimated sexuality. Rbhu, Sanatkumara and others are ascetics of great detachment. These worlds are the causes of the rebirth of all the fourteen Manvantaras including those of the Savarnas. Practising Yoga, penance and truthfulness and medita¬ ting on the soul, they return to the sixth Loka (i.e. Tapoloka) then at the end of the day (of Brahma i.e. during dissolution). Salya is the seventh Loka. It is the region from which there is no return. It is unobstructed (i.e. eternal). It is god Brahma's Loka. In (velocity?) of rotation and in magnitude Bhurloka is the meeting place (i.e. in the middle?). The firmament, the space between the Earth and the Sun is remembered as Bhuvah (-Loka). This space between the Sun and Dhruva (the Pole Star) is Svarloka (Heaven). It is called Diva also. The space between Dhruva and Janaloka is called Maharloka. The seven worlds have been recounted well. Now I shall recount the Siddhis of those worlds. All the living beings in Bhurloka are the imbibers of juice and eaters of cooked food-grains. All the residents of Bhuvarloka and Svarga are the imbibers of Soma and Ajya (ghee-oblations). Those who stay in the fourth Loka, Maharloka, should be known to possess the mental Siddhis of five characteristics. Everything that they desire mentally is immediately realised. These Devas are of the past, present and future. They mutually worship by means of Yajhas. The middle ones worship the earlier ones (by sacrifice) and the present ones worship the middle ones. When the groups of Devas pass off, the contact and relations cease (to exist). It should be known that they still retain their series of mental Siddhis even though they cease to hold positions of authority. Their series of Siddhis is pure and should be known as mental. O Brahmanas, the four worlds situated lower than Janaloka have been briefly recounted by me to you. I shall recount them again. Marlci, Kasyapa, Daksa, Vasistha, Angiras, Bhrgu, Pulastya, Pulaha, Kratu and others are born at the outset as the When the worlds beginning with Bhiih and ending with Mahar are pervaded by the flames of Samvartaka fire at the end of the Kalpa, when the black fires blaze and burn, Yama and other groups of Devas residing in Maharloka resort to Janaloka. All those stationed there are of very subtle bodies. The (newcomers) assume the same features and excellence as they (the residents of Janaloka ) and move about in Janaloka as long as the universe is submerged in water.

हिन्दी अर्थ

स्वायंभुवेषन्तरे शप्ता: सत्यार्थ ते भवेन तु । जज्ञिरे वे पुनस्ते हु जनलोकादिवं गताः

English

When the night of Brahma whose source of origin is the Unmanifest, dawns into day, they are reborn in the same order as before. On the death of their predecessors all those aspirants beginning with Svayambhuva (Manu) and ending with Marlci are reborn. Thereafter the Yama groups of Devas are reborn in the (chronological) order, the eldest first and the younger afterwards. In the family of Devas are remembered seven Sambhutis (Manifestations). These Sambhutis are born with the Kalpa— Kalpajah. Four of these manifestations have passed away, while the three others (still) survive. Undergoing transmigration again and again upto ten times in order those Devas observe the evanescence of all created beings. Thanks to the force of the inevitable future and as a result of that power of their own meritorious deeds, they attain mental equilibrium. They desist from all activities and leave off Janaloka with a calm mind. They then attain the Vairaja Loka. Practising Yoga perpetually, performing penance and preaching dharma for a long time, they are bom in the families of meritorious persons. Whether they attain Devahood, sage-hood or human form, they do fulfil the duties of those respective positions. Thus these groups of Devas resort to the Vairdja Loka after ten repetitions of births. There they stay for ten Kalpas. As each of the Kalpas is completed in the Vairdjaka (Kalpa) (Loka?), they move on to Brahmaloka in their due order of priority. In the world of Brahma, when a Kalpa of Vairdjalza (pertaining to Brahma) passes away, they. again get assigned a position lasting for a Kalpa in Vairdja (loka). Thus in the order mentioned before they frequently go to Vairaja as a result of their penance up to ten times and return to Brahmaloka. Thus thousands of Devayugas have passed. They attained death along with the sages in Brahmaloka. It is impossible to recount them in detail and in the proper sequence because time is beginningiess and it is impos¬ sible to count everything completely. Still you need not have any doubt. Everything has been mentioned by me precisely. On hearing that statement the sages were over-whelm¬ ed with doubts. They then spoke to Suta who was conversant with the Puranas, whose intellect was great and who was Vyasa's disciple. Please mention precisely what constitutes the diet of these people in Vairdja Loka y what the extent of their exploit is, what their support is and how long they stay there. On hearing the statement uttered by the Sages, Suta who was well-versed in the Puranas and who knew the reality of the world, spoke thus with humility. Those people who become the purest of the pure (by means of meritorious actions) attain that world (Vairdja) and stay there for ten Abhutasamplavas (periods of final dissolution). All of them have only subtle bodies. They are learned. Their forms and features are like those of clouds. Since they abide in a permanent world there is no Bhuta (the elements) in them. When a change is imminent (i.e. when they are about to leave), Sanatkumara and other Siddhas ofYogic rites and practice mention (reveal) their time of (periodic) change. The inclination to abandon the abode occurs simultaneously. Then all of them, of pure intellect, say to the Vairajas and to one another: "O blessed ones, now we shall enter into Pranava and stay in Brahmaloka. It is conducive to our welfare to proceed to Brahmaloka". After saying thus, all of them striving to attain Brahman practise Yogic rites and stay there uniting the Atman with Paramdtman. Like the flames of a lamp that has ceased to burn (for want of oil), they become extinct and become merged in Brahman wherefrom a return is rarely achieved. (There is no return.) After attaining that world full of meditation, they attain the bliss of Brahman and the state of immortality. Brahmaloka is mentioned to be six times higher up be¬ yond the Vairaja worlds. And god Brahma is the Purohita (one who has been put in charge beforehand). All of them are Pnz?awz-souled (i.e. have concentrated their souls in the mystic syllable Om). They are endowed with enlightenment, purity and penance. After deriving the bliss of Brahman, they enjoy the state of deathless-ness. They are not affected by mutually clashing opposites (like happiness and sorrow etc.). They are devoid of the three Bhav.as (states of existence, i.e. birth, growth and decay). They possess majestic lustre. They are in every respect equal to Brahma except in the matter of over-lordship. They are endowed with majestic lustre, victory, AiSvarya (divine faculties of omnipotence etc.), Slhiti (continuous exis¬ tence), Vairdgya (non-attachment), Dartana (vision) on par with Brahma. Cf. Brahma Sutra 1V.4.17-21 which state that the Liberated Soul has all the powers of Brahma except that of creation of the world. Thus Devas and Sages partake of, i.e. worship the Sattra (the sacrificial session in the form of) Brahman. The Satlra (i.e. Brahman) is eternal ( sandtana ), immortal, resplen¬ dent, ever-existent, imperishable and immutable. They are of sublimated sexuality. They traverse a path of no return. The purity they have attained by means of the practice of holy rites is supplemented by the knowledge of Vedantas. There they engage themselves in the practice of Yogic union (with the Supreme Brahman). They worship the highest goal. They abandon their physical body which is the cause of all sins and proceed ahead to (the state of)immortality. They are devoid of passion. They have conquered anger. They are rid of delusion. They speak the truth invariably. They are quiescent. They are of dedicated souls endowed with mercy and sympathy. They have conquered the sense organs. They are devoid of attachment. They are pure. They are remembered as ones who have attained Sayujya (identity) with Brahman. They are the heroic souls who have burnt all their sins by means of acts of penance uncontaminated by desires. Theirs are those worlds from which there is no falling off. It is remembered that the pleasure therein is immeasurable. This is the immortal region of Brahman. It is superbly resplendent in the most exalted firmament. After attaining it along with Brahma, Devas cease to be worried and sorrowful (i.e. attain Liberation—Moksa). O excellent one, whence is this Parardha (Infinite, Infinity)? What is this called Para (the greatest)? We wish to know this. Please speak. Listen from me the definition of Parardha 1 and Learned men call a thousand crores a Kharua and ten times a Kharua make a jVikharva. A huudred thousand Kofis make (what is called) Sanku. People who know numbers (and calculation) say that a thous¬ and times thousand Kofis multiplied by ten make a Samudra (i.e. Jaladhi). Ten thousand times a thousand Kotis is called Madhya. A hundred thousand times a thousand Kofis is termed Anta (Antya). A thousand crores multiplied by a crore iscalled Parardha. Learned men call twice a Parardha, a Para (great). The number hundred they say is Paridrdha ( Pari -. vrdha in Bd.P.). A thousand is Paripadmaka. Thereafter the other numbers (each number is multiplied by ten to get the next number) are Ayuta, jViyuta, Prayula, Arbuda, Nirbuda, Kharbuda, Kharua, Nikharva, Saiiku, Padma, Samudra, (Antya), Madhyama, Parardha and Para. In calculation these are the eighteen digits. These are the terms given by sages. A Parardha (? yeais) from the beginning of creation constitutes a Kalpa (?) of Brahma (only a day). A period extending as much also remains, at the end of which there is Pratisarga. Thus Para and Parardha have been (calculated) explained by me. As Brahma's prowess is the greatest, his longevity the highest, (his power of) penance,strength, piety (or Dliarma), learning, fortitude, knowledge, realization of Brahman and faculties such as omnipotence ( aiivarya ) etc. are of the highest magnitude, there is no living being who is greater than Brahma. He is established in the highest position, so he is the greatest of all objects. The countable yet ever uncountable is the trinity- When the mass is seen there is no specific number. It is the characteristic of countless ness. If we say as many as sand particles it means infinite. These are the five characteri¬ stics (?). That can be calculated by Isvaras of divine vision be¬ cause of their purity. Since he is established in perfect know¬ ledge, Brahma sees every tiling. On hearing this, all the sages residing in Naimisa forest had their eyes bedimmed with tears (of joy). Their (voice) was choked up due to delight.

हिन्दी अर्थ

देवस्य महतो यज्ञे वारुणों बिश्रतस्तनुम् । ब्रह्मणो जुह्नतः शुक्रमस्नो पूर्व प्रजेप्सया ॥॥ द भृगुरख्िरा मरीचिः पुलस्त्यः पुजहः क्रतुः । अत्रिश्चव बसिष्ठश्य अष्टो ते ब्रह्मण: सुता:

English

Those expounders of Brahman asked Matarisvan (the Wind-god): "O holy lord, we wish to hear precisely how far is Brahmaloka in so many Yojanas. What is the magnitude of Yojana and Krosa?" On hearing their words, Matarisvan (Vayu) of hum¬ ble speech spoke as follows in sweet words, in the proper order and in the same manner as was seen (by him). I shall recount this to you. Listen to what I intend to say. The Vyakla Bhaga (that which is manifest) is grosser than Avyakta. There are ten parts of Mahat. The gross part is called Bhutaai (Ahamkarci or the Cosmic Ego). The magnitude of Paramdnu (an atom) is little more than the tenth part of Bhutadi (?) A Paramdnu is very subtle. It cannot he seen by the (naked) eye. It can be imagined; what cannot be (ultimately) split in the world should be known as Paramdnu. When the Sun's rays enter through the window, the subtlest dust particle that is seen is called Paramdnu It is the first among the units of magnitude. It is called Paramdnu. When there is an aggregate of eight Paramdnus it is called Trasarenu or Padmarajas (pollen-dust of a lotus). Twelve /%a/a-joints make a Vitasti and twentyone ii/a-joints make a Ratni (a cubit—the distance between the elbow and the closed fist). Twentyfour Angulas form one Hasla (the distance bet¬ ween the elbow and the tip of the middle finger). Two Ratnis or fortytwo Angulas should be known as a Kisku. Learned men say that ninetysix Angulas form one Dhanus (a bow). This Dhanus is a unit used in measuring Gavyuti (Explanation in verse 126). Dhanus, Dan<ja> Yuga and Nali —all these contain equal number of Angulas. Persons who know calculation say that three hundred Dhanus units make a Nalva. It is taught that two thousand Dhanus units make one Gavyuti. Eight thousand Dhanus units make one Yojana. The measurement of the distance of a Yojana is based on this unit of Dhanus. It should be known that a thousand of these Dhanus make the distance of a Sakra-Krosa (or a Krosa ). Calculation in Yojanas is made by those who are experts in the knowledge of numbers. Listen to the distance of Brahma- loka, in so many Yojanas. 1 Divakara (Sun) is a hundred thousand Yojanas above the surface of the Earth. jVifokara (Moon) is a thousand Yojanas above the disc of the Sun. The entire stellar zone shines a full hundred thousand Yojanas above the Moon. Verses I28fif. give the distances from the earth to other planets and The Mcru mountain is a hundred thousand Yojanas high. The distance between planets above the stellar zone is twice this (height) and they are one above the other Budha (Mercury) moves about beneath all stars and planets. Sukra (Venus) moves about above it. Above it is the Above it is Brhaspati (Jupiter) and above that is Sanaikara (Saturn). A hundred thousand Yojanas above Saturn shines the entire zone of the Seven Sages (Great Bear). A hundred thousand Yojanas above the Seven Sages shines Dhruva (Pole star), son of Utianapada. He is the main pivot of all stars in the heaven. He has the compact divine stellar aerial chariot. The height of the three worlds has been recounted by mein Yojanas. In the course of the Manvantaras, worldly Yajnas are performed for Devas by the people of different castes and stages of life. These Yajfias alone are conducive to the sustenance and stability of Devas. The set of the three worlds has been explained. Understand what is beyond this. Above Dhruvaloka is Maharloka wherein those people staying till the end of the Kalpa reside. It is ten million Yojanas from Dhruva— that is the conclusion (of wise men). Janaloka is twenty million Yojanas from Maharloka. In it stay those Sadhakas (aspirants)—Daksa and others, the sons of Brahma. They live till the end of the Kalpa. It is remembered that Tapoloka is forty million Yojanas above Janaloka. It is here that the Vairaja groups of Devas stay. They are exempt from the effects of burning of all living beings in the destruction of the universe. Sixty million Yojanas from Tapoloka is Satyaloka. It is called Brahmaloka of those who are devoid of death and desire and so who never return to the Sarhsdra therefrom. It is remembered (proclaimed) that the space above Brahmaloka upto the (upper crust of the) Cosmic Egg is a crore and fifty niyuta (a fifteen million) Yojanas. The lower part extends to fortysix million five hundred thousand Yojanas. This lower half consists of movement (of stars, planets, etc.). In the upper half the movement Now I shall mention the allotment of abodes to those living beings who deserve falling into hells due to their cruel actions. The following are the hells*: Raurava, Rodha Sukara, Tala, Taptakumbha, Mahajvdla, Sabala, Vimocana, ICrmi, Krmibhaksa, Lalabhaksa, Visamsana, AdhahSiras, Pdyavaha, Rudhirandha, Vailarana, ICrsna, Asipalravana, Agnijvdla, Mahaghora, SathdamSc, Svabliojana, Tamas, Krsnasutra, Loha, Asija, Apratistha, Vicyaiva and others. All these dark and gloomy hells are under the juris¬ diction of Varna. -Vfcn of evil deeds fall into these severally All these hells Raurava etc. are reported to be beneath the Earth. A perjuror, a person taking up a side by making false statements and untruths falls into the hell Raurava of ruthless grasp. A slayer of a cow, a destroyer of a foetus and one who commits arson in the city fall into the hell Rodha. A slayer of a Brahmana, a drink-addict and a stealer of gold fall into the hell Sukara. A slayer of a Ksatriya, of a Vaisya in miserable circumstances or of a Brahmana as well as a defiler of the preceptor's bed falls into the hell Tala. He who indulges in sexual intercourse with his sister and the soldier of a king (i.e. murderer of a king) fall into the hell Taptakumbha. A trader in (stolen) horses and protector of one who is kept in legal bondage fall into the hell Taplaloha. He who sells his chaste wife, he who forsakes a devotee and he who indulges in sexual intercourse with his daughter or daughter-in-law falls into the hell Mahajvala. He who sells the Vedas, he who blasphemes the Vedas, those who abuse or disrespect elders or hit them with wounding words and one who carnally approaches forbidden Veases 146-184 deal with the hells, the tortures therein and the sins that lead to these hells. The total number of hells is twentyeight. He who dismantles or spoils public roads falls into the hell Kifoloha. Those who hate Devas and Brahmanas, those who do not worship preceptors and those who contaminate precious gems fall into the hell Kwiibhaksya. He who eats food keeping his wife, friends and daughter (starving) falls into the foul-smelling hell Lalabhakfa. A manufacturer of arrows, a potter, a person who takes

हिन्दी अर्थ

तथा5स्प बितते यज्ञे देवा: सर्वे समागताः । यज्ञाड्भरानि च सर्वाणि वषट्कारश्व मूतिमान्

English

He who accepts monetary gifts from evil men, he who officiates as a priest in theYajna on behalf of an ineligible man and the man who maintains himself by stellar calculation fall into the hell Adhomukho. He who sells milk, wine, flesh, lac, scents, juices, gingelly seeds and similar things falls into the terrible hell Puyavalia. He who captures, fetters or ensnares fowls, cats, Learned men say that these (following) sinners fall into the hell Rudhirandhai a Brahmana who rears goats, sheep and buffaloes, handles wheels and banners or makes a livelihood with the sale of dyes and colours (or by staging plays etc.); a dealer in birds; lie who performs Yajnas on behalf of all and sundry in the village; he who burns other men's houses; he who poisons others; he who makes a living by pimping and pandering; he who sells Soma juice; a drunkard; a flesh-eater; wilful slayer of animals; a slayer of buffaloes and deer; he who creates (imaginary) festivals; a tailor by profession; and one who is treacherous to one's friends. There is no doubt in this that those who feed the people sitting in the same row with different sorts of food-stufls (and thus are partial), fall into the terrible hell Vidbhuja. He who invariably utters falsehood, lie who is voluble in scolding others, he who is inauspicious—these sinners fall into the terrible hell named Mutrakirna. Men who kill those who offer nu af - r L fall into Vailamiji. Insane persons, persons of dejected mnd those who arc devoid of purity of couduct, persons of fu"oui temperament, persons who make others miserable, person given to deemfu ways fall into the hell p trson Those who cat and drink (forbiddenl uffs) in a term, age fall into the hell Agnij.ah. They are eaten by steeb beaked crow s of dark and diverse colours. Persons svith the vow of holy rites and celibacy, break- Those who perform actions contrary to the rules of The hot-centred great hell Raurava is white (?) from outside and terrible. The extremely terrible Tapah is beneath it It is cool-centred, They are the outcome of Adharna (sin). They are Andhalamisraka and others. Raurava is the first among them. Then there is Maharaurava. Beneath this is the other hell which is both cold and The fourth hell is Apratistha, and Avici is remembered The first hell is called Raurava because itis very terrible. Although it contains water, it is remembered as one that scorches. Beneath it is the hell Tapah that is terrible, cold and very Biting serpents arc said to be in the terrible Kalasutra. Nothing can stay in the hell Apratisfiia. There is a terrible Avici is said to be very terrible because the sinners are (Defective verse) Though the beings in the hell are without bodies, the harassment, afflictions and sufferings that they undergo in the Avidlujo hell are irremediable. All these hells are as terrible as mountains and devoid of light above. In all these the misery due to sin is very intense. These two worlds on the top are devoid of any light whatsoever. Although they are like the other worlds, the sufferings in these two worlds by means of fiery piles (?) are the worst. They take up bodies capable of experiencing these suffer¬ ings as a result of their previous actions. Intensity of suffering is common to all these worlds. The sufferings of the beings doomed to hell are innumerable. They undergo misery. When the sins have been exhausted, they are born again in the womb of lower animals or as Devas. Devas are stationed above and Narakas (beings doomed to hell) arc stationed below. Caused by Dharmas or Adharmas they develop befitting bodies for the purpose of experiencing the fruits thereof. Devas see the hellish beings standing topsy turvy below them. The hellish beings too sec all the Devas standing topsy turvy. There is no distinction in Lokaloka as to the top or bottom because these worlds have no tip or root. They are held in position naturally. This situation, this Samjna (? name) is natural to Lokaloka (?). Mention completely the number of living beings O excellent ones among men, all the creatures can by no means be entirely enumerated. 1 They are beginning¬ less and endless. They are jumbled and mixed with one another. Only a general inference can be made to fix their number. The Actually no question is asked on what cannot be con¬ ceived or known. Understand what has been named and numbered by Brahma. The earthly worms born of Samscka (sprinkling or watering) etc. form about a thousandth part of the number of immobile beings. This has been decisively arrived at that all the aquatic creatures together come to about a thousandth part of the creatures born of Samseka. All the worldly birds should be known as forming a thousandth part of the number of aquatic living beings. All.the animals, the quadrupeds, should be known as constituting a thousandth part of the number of birds. The bipeds (men) in this world should be known as constituting a thousandth part of all the quadrupeds. Righteous men should be known to constitute a thou¬ sandth part of the entire number of bipeds. Of the righteous men only a thousandth part goes to heaven. Of those righteous men who go to heaven only a thou¬ sandth part qualify themselves for absolution ( Moksa ). Persons staying in the abodes of torture are equal to those who go to heaven. Those wicked souls who fall into the dark Raurava after death are harassed by both chill and heat. Verses 195-208 give the Puranic notions about the number ofjivas m each species. They suffer bitter pain. The bodies of those who reach the abodes of torture become benumbed. Raurava should be known as hot. Blazing splendour and hot liquids flow there. The Tapa hell is in solid form and always chill. Good and righteous people going to heaven are very rare. This fixation of number is made by the self-born lord Isvara himself. Human calculation recedes. Only the calculation of Brahma decides (properly).

हिन्दी अर्थ

यजुव॑दश्य वृत्ताइथ ओंकारवदनोज्ज्वलः । स्थितो यज्ञार्थसंपृक्तसुक्तब्राह्मणमन्त्रवान् ब्रह्मदेवस्तथा घोर: कृत्याबिधिभिरन्वितः । प्रत्यहुगिरसयोगेश्च द्विशरीरशिरोडभवत् ३२७ लक्षणानि स्व॒रा स्तोमा निरुक्तस्वरभक्तयः । आश्रयस्तु वषद्कारो निग्नहप्रग्रहावि २८ दीप्ता दोप्तिरिला देवी दिशः प्रदिशईश्वरा देवकन्याश्च पत्न्‍्यश्च तथा मातर एव च॑

English

Mahah, Jana, Tapah, Satya, Bhuta, Bhavya andBhava—all these worlds have been recounted by you. Please mention precisely what their difference is and what the distance between them is. Learned men see that manifest through inference; the Yogins see it directly by means of Yogic power and those who habitually perform holy rites observe it through Pratyahara (withdrawal of physical senses), meditation and penance. The enlightened Rbhu, Sanatkumara and others who possess pure intellect, the Virajas (those who are free from Rajoguna) free from sorrow, those excellent saintly men like Brahma himself who are never fading (always) full of delight, logins adhering to Brahman, and the sages Valakhilya and others—all these have observed the residence of the eternal lord from close quarters. That residence cannot be conceived or argued about. It makes good men contented. I too have observ¬ ed it by remaining close at hand. Since Isvara is so subtle as the atom, he can only be conceived by learned men. The following ten everlast¬ ing attributes are always present in Sankara —Jfidna (perfect knowledge), Vairagya (detachment), AiSvarya (overlordship or He is ViMu (all-powerful and omnipresent). The flee of Yog,c power ol the Yog,ns is kindled by his blessing,. A,sum- mg physical bodies, lie helps the world of human beinos. The abode of that eternal lord is imperishable, fixed and untarnished by worldly chaos. I, is the eighth (one beyond the seven Lokas). It is conceived by Maya and the greatest of all. The eightfold Prakrti and its creations are created by him through Maya. Lord Mahesvara is Mdyin (Master or possessor of Maya). The withdrawal (annihilation) of Devas is done there (in his abode). Listen to and understand even as I recount in detail and m the proper order. The distance between Bhurloka and Brahmaloka is one hundred and thirtyone million five hundred thousand Yojanas. The space of Brahmanda above Brahmaloka is fifteen million Yojanas. This is the highest point that can be reached. Beyond that no one can go. The eternal, uncountable, subtle raki tis supported by mutual Gunas exist there. Their attribute is to create the Ksetrajnci termed Brahma who makes them function and is present there. It is in them that all these exist: the possessor of lakrti, the subtle, supporting, the eternal one, the unproduc¬ ed, great abode, the great atom, the great one lying down, the undying, the unimaginable, unembodied, the mental form, the manifestation, the disappearance, the maintenance and the blessing. Vidhi (Brahma) cannot be compared to anyone else. The great IiSvara is like Paramanu. With his brilliance he makes this illuminated. He is beyond the darkness. The golden egg that was evolved at the outset as Aupasargika (a relevant adjunct) was very huge and wholly circular. It was evolved out of Isvara. The germination of seed is from Isvara. Ksetrajria (individual soul) is considered as the seed. They speak of Prakrti as the Toni (the source of the origin) and that is of the nature of Narayana. The creator of all the worlds, the noble-souled omni¬ present lord in contact with Prakrti creates Brahmaloka and Brahmanda through his body, for the purpose of the creation and maintenance of the worlds. Beyond Brahmaloka and beneath the upper crust of the Cosmic Egg—in between these two is the Pur a (city), his divine abode Manomaya (consisting of the mind). l That is the abode of the embodied Isvara of un¬ measured splendour. The city named Siva is there and it is the refuge of those who are afraid of rebirth. O excellent Brahmanas, it is full one hundred thou¬ sand Yojanas in extent. Within, it is as extensive as the sphere of the Earth. It is surrounded by a massive gold rampart of solar splendour. It has brilliance of the mid-day Sun outshining the lustre of all others. It has four golden portals embellished with strings of pearls. The enclosures are well-constructed with bright golden adjuncts. That divine city (shines well) with the sounds of bells reverberating in the sky. Neither the fear of death, nor distress nor the exhaustion of old age finds a place there. No other city deserves to be compared to this city. It extends to a hundred thousaud Yojanas to the ten quarters. That city is pervaded by the brilliance of the bull- bannered lord and so it stands (firm). The creation of that golden city is by means of mental conception. The city shines much with scattered diamond ust. In the gardens and parks therein, there are divine lotuses which have the lustre of the autumnal Moon, which resemble the rising Sun, which are half white and half red and which are ma e of gold. With their stalks having the lustre of Marakata (emerald) gem they are of the size of the wheels of chariots, n fragrance, beauty and tenderness they are unequalled. Verses 230-300 give a poetic description of the residents- therein. The following are the beautiful rivers in that excellent city: Vara, Varenya, Varada, Vararha, VaravarninI, Varama and Varabhadra. The excellent rivers contain water shining like split jewels. It is mixed with the petals of red and blue lotuses. Foams and whirlpools add to their beauty. Neither Brahmarsis nor Devas, nor Asuras nor Pitrs nor others knew that city of the inconceivable lord. Only those noble-souled ones who perform meditation without agitation and who have conquered their sense-organs by means of good yogic power, see that city of the bull-banner¬ ed one. There is a splendid golden palace in the middle of that excellent city of unequalled splendour. It is divine and it resembles the great Meru mountain. It is enveloped in graci¬ ous glory. It has a thousand 'feet' (columns). It is embellished all round with incomparable gems and jewels. Its splendour all round is increased by means of invaluable and incomparable gems. It is embellished in some sections with crystals, in some sections with lunar stones, in other sections with lapis lazuli, in some sections with shining gems resembling the Moon, in some with brilliant gems as beautiful as the rising Sun, in others with golden jewels refulgent like fire, in some sections with jewels shining with silver lustre, in other sections with blue sapphire gems and in some sections with firmly fixed diamonds. It was heightened in splendour by means of brilliant windows and ventilators of various sizes. It is decorated with festoons and flags shining like the rays of the Moon. Sounds of golden bells reverberate in it. Joy and revelry are ever present there. Its refulgence is heightened by the residences of Kinnaras, which have the shape and lustre of the evening clouds. Just as the mountain-lord Meru shines with its golden peaks, so also the palace shines with shining water currents all round abounding in golden flowers. In this abode of the three-eyed lord there is a statue of Vasanta (Spring). The goddesses LaksmI, Sri, Kirti Sobha and Sarasvatl are present there in physical bodies (crea¬ ted through Maya). These eternal goddesses endowed with beauty and fragrance are innumerable and of mutually depen¬ dent (complementary) qualities. They are the ornaments of all precious stones and source of the origin of loveliness and dalliance. The highly blessed goddesses divided them-elves into a hundred crores and diligently wait upon the Lord with Uma. They have thousands of other maid-servants behind them, beautiful and endowed with splendour and glory. They all have eyes like the petals of lotuses. They rejoice along with the Ganas as huge as moun¬ tains and as brilliant as fire; they exhibit their extremely attrac¬ tive amorous gestures and sportive activities. Some are hunch-backed; some are dwarfish; some He stands with his right arm (hand) clasping the left arm (hand) and keeping both of them clinging to his side— the hand that has destroyed the enemies of Devas and has never exhausted by fatigue in battles. In his left hand shines the weapon Pattis'a (a spear with a sharp edge). There also shines much his wonderful bow of ten colours, the twanging sound of which is very terrible. There is no other bow to equal its strength. Again there is his Trident which has the refulgence of lightening. It never fails in destroying enemies. It has the most excessive splendour and it blazes brilliantly. The sword of the noble-souled lord of Devas is the most excellent of all shining objects. Similarly does the cool-rayed Moon shine with its brilliant splendour and gorgeous body like the flame of fire in the sacrificial altar. In front of the lord is the great golden Kamandalu (water pot). It is full of water and it shines splendidly. The first (or the head) female doorkeeper (port¬ ress) of the goddess, named Vijaya stands there shining splen¬ didly after making obeisance to the lord. She is a blessed lady with four arms. She is very popular. She wears whitish garments. A sword hangs from her (waist). There is a great pearl necklace covering her chest. She shines like another goddess Sri. She is unequalled and great. There are other ladies behind her. They are accom¬ panied by groups of celestial ladies. With their newly wed and beloved husbands they worship Sankara.

हिन्दी अर्थ

गये थे । और पुनः जन्म धारण कर जनलोक से स्वर्गलोक को गये थे । देव के महान यज्ञ में वरुण का शरीर धारण कर सस्तानोत्पत्ति की कामना से अपने वीर्य को अग्नि में हवन करते समय ब्रह्मा से ऋषियों का द्वितीय बार प्रादुर्भाव हुआ“-यह हम लोगों ने सुना है । भृगु, अज्जिरा, मरीचि, पुलस्त्य पुलह, ऋतु, अत्रि और वसिष्ठ ये आठ ब्रह्म! के पुत्र हैं।२०-२२। वहण के उस विशाल यज्ञ में सभी देवता सम्मिलित हुए थे, यज्ञ के सभी

English

Groups of Gandharvas endowed with all characteristic features and accompanied by all musical instruments, sing songs of prayer before the lord of Devas. The Lord of bulls, of broad chest and great height, shines there. He has the lustre of the autumnal cloud. He re¬ joices much in his (lord's) house. Then there is Skanda, his son, of unmeasured prowess. He has four followers (attendants), viz. Sakha Visakha, Naigameya and Astavan (?) They are devoid of vicious indulgence. They are not cruel. They are engaged in protecting the subjects. The deity having peacock for his vehicle (i.e. Skanda) shines in their company. He has great prowess. There, the lord having faces all round (i.e. six-faced) sports with big serpents as his toys. Those kings who make gifts of gold to leading scholars, those householder Brahmanas who live at home ex¬ pounding Brahman, those who perform their Vedic study and penance in secret and those who maintain themselves by glean¬ ing (grains)—all these become the honoured councillors of the lord of Devas. Many Manvantaras expire and new Manvantaras come (yet the assembly of the lord stays as it was before). May the excellent and wonderful feats of Bhava. the lord of Devas, be heard. Tigers are his followers. They have great speed and the lustre of gold. They are created by the lord himself and they move about as they please. They are like Death unto god of Death. They subdue In strength and prowess they are unequalled. They roar like the rumbling cloud (illuminated by) lightning. They wear crystalline jewels on their heads. They have cloud-like dark garments (covering their bodies). They are marked with Srivatsa mark in Vajra (adamant). Their fingers(toes) with their claws resemble the Trident and hence they are termed Sulapanin (armed with trident). "O omnipresent lord, O holy lord, the vital air of all living beings, who are those great beings in the forms of lions? Where are they born? Of what forms are they? What is their guilt for which those lions have been severally bound by means of Vaisvanara (fiery) fetters by the lord of all living beings?" On hearing their words Vayu spoke thus: f< Those thousand lions are the embodied forms of the Furies of the lord and created by the noble-souled Isvara after removing them from his own body. They are given the physical forms of lions. After granting the boon of freedom from fear to all living beings, they had been fettered formerly by means of the fiery bonds. When (dispute arose with Daksa) regarding his share in the Yajna, that Yajna of Daksa was completely destro¬ yed sportfully by a single lion that had been released from bondage at the behest of Isvara after knowing that the wrath of the goddess has been incurred (by him). At that time the great goddess Mahakall came out of MahaJevI (goddess Urna), the eternal witness of all rites, along with the Bhutas (goblins) as her followers. That fury is the holy lord Virabhadra who perma¬ nently resides in Rudra's abode. He is of incomprehensible form. He is the wiper (remover) of the anger of the goddess. Thus the palace, the incomparable residence of the Henceforth I shall describe the other residents and objects of that city which is the most excellent of all beautiful cities. It is situated in the atmospheric regions. There are man other palaces decorated wonderfully with various kinds of gems There are many flags there heightening their beauty. The palaces are richly endowed with things fulfilling all desires They are beautified splendidly by parks and gardens. Some are made of silver and some of gold. Some are like the evening clouds (red) and some resemble the Kailasa mountain fwhino All are lofty. 1 eJ - In those excellent palaces, the followers of Bhava who perform good rites, rejoice enjoying various means of pleasures liked by them such as sweet melody etc. Different kinds of auspicious mythological stories are O sages! May this be heard. 1 Only the follow¬ ing have attained Sdlokyo (residence in the same region—that of Siva) with Rudra, the eternal and never changing region. They alone attain identity of forms and excellent features with Bhava. They are the people who are devoted to the lord of Those who live in Siva's palace are all universal- formed with firc-like faces. They have kaparda (matted hair). Their throats are blue in colour, the neck white and the fangs very sharp. They are three-eyed with the crescent Moon form¬ ing their coronet. Matted hair is worn by them. All of them are heroic. They have ten arms and have the fragrance of lotus. All of them resemble the midday Sun in brilliance and wear yellow garments; all of them arc armed with Pinaka bows. They ride white bulls. They are endowed with glory; they wear ear-rings; they are embellished with pearl necklaces; in brilliance they are superior to Devas; they are omniscient and observers of everything. They divide themselves into various forms and enjoy various sports and pleasures, rare for others. They are devoid of death and old age. They can go anywhere they please. They are great Siddhas themselves and they are further enlightened by other Siddhas. Thus the attendants of the eleven Rudras of great souls are crores and crores. A Puranic way of describing the Sdlokald, SoTtiipota find Sovaptitd types of liberation. With them, Mahesvara, the noblc-souled lord of Dcvas, the beloved lover of Parvall, rejoices there fully sympa¬ thetic with his devotees. I do not find any difference between those Rudras and the noble-souled Bhava. I am speaking the truth unto you. The lordly MatariSva (Wind-god) thus concluded the holy story. All the sages resplendent like the Sun, considered that they attained great blessing on hearing the extremely meritorious story of the three-eyed Lord. They were delighted much. Honouring him suitably they spoke thus to Vayu of great strength. O highly exalted and fortunate Wind-God! The excellent holy Aupasargika eighth abode of Isvara and its magni¬ tude has been recounted precisely to us by you. It is redolent with the excellent fragrance of the great Atman. The grandeur ofMahadeva is difficult to be under¬ stood even by Suras. Due to the greatness belonging to him¬ self, the lord of unmeasured splendour has thousand Ganas. Non-delusion is effected by him in his devotees in order to bless them. In the abode of the lord of Dcvas, the Vibhiili (excellence, grandeur) that assumes a cosmic form shines very well. It is unequalled and is served (attended) by Brahmalaksmi (the glory ofBrahma or Brahman) itself. It appears like the Moon that pervades the sky with the moonlight. You have also mentioned everything regarding the noble-souled Rudras who are equal to Mahadeva. All these stories came out of your mouth like nectar. Without drinking it devoutly, of what use are our excellent holy rites? There is nothing (?) which is not known by us. O Prana (life-breath), O excellent one among Dcvas, it uchoves you to answer our question precisely. That lord (Wind-god) spoke: What else shall I explain again? O sages of excellent rites, what should be re¬ counted by me? I shall tell it. Please precisely recount to us what, at the time of Abhutasamplava, will be the state of the Adityas who stand by as attendants (near the lord), the lions who had been the outcome of the lord s furious outburst, the Vaisvanara groups of Bbutas (goblins), the tigers and other followers about whom you have mentioned along with the groups of lions and tigers. What will be their state as well as the state of those who have attained Siddhi at the time of the terrible dissolution, when all living beings are destroyed? This is the greatest and (secret) reality. 1 I shall recount it. Please listen. Those who have gone.there before, the sons of Brahma, viz. Sanaka, Sananda and Sanatana, Vodhu, Kapila, Asuri of great fame, Sage Pancasikha and others have known the existence of Is vara, the unmanifcst source of origin (and attained salvation).

हिन्दी अर्थ

अंग एवं वषट्कार मूर्तिघारण कर उपस्थित थे। सहस्रों साम एवं यजुर्वेद के मूर्त स्वरूप थे,. पद क्रम से विभूषित ऋग्वेद भी वहाँ पर मृर्तमान था। आकार रूप मुख से उज्ज्वल, यज्ञ कायें में प्रयुक्त होने वाले सृक्त, ब्राह्मण एवं मन्त्र भाग से संयुक्त वत्त से संवलित यजुबंद वहाँ अति शोभा पा रहा था। सभी गेय पदों को पुरःसर कर विश्वासु आदि गन्धर्वों के ख्ाथ, वृत्त से संवलित सामवेद अपने सभी उपकरणों से संयुक्त शोभित हो रहा था ।२३-२६। अतिषोर कृत्या (हत्या) अदि विधियों से तथा प्रत्याज्ञिरस आदि आभिचारिक प्रयोगों से युक्त होकर एक ही शिर में शरीर धारण कर उपस्थित था। इन सबों के अतिरिक्त लक्षण, स्वर, स्तोम) निरुक्त, स्व॒रों की भक्ति, आश्रम स्वरूप वषटकार, निग्रह, प्रश्नत आदि भी उपस्थित थे। दीप्ता, दीप्त, इला, देवी, सभी दिशाएं, विदिशाएँ, दिक्‍्पालगण, देवकन्याएँ, देवपत्नियाँ, मातृकाएँ तथा आयु--ये सब भी स्वरूप

English

Thereafter, when much time elapses, at the close of theKalpas, when even the great Bfnltas (Elements) are destro¬ yed and utter annihilation takes place, many crores of Rudraganas delightedly (meditate on) Mahesvara, closely adhere to eight types of truth (?), desist from enjoying melody and other objects of pleasure, enter all the living beings through their brilliance accompanied by perfect knowledge and attain the unagitated Vaihayasapada (the abode of firmament) in order to bless the living beings sympathetically. The noble-souled ones attain to Mahesvara of the subtle nature of Paramanu (Atom) there. They cross the river of births and deaths of great eddies and whirlpools of terrific nature. Then they see Sarva and the great Brahman. They are accompanied by those seven goddesses who have been glorified (before). Lord Sankara draws within him the thousand lions, the Adityas, the Vaisvanara groups of Bhutas, the tigers and his own followers (the Rudraganas). Thereafter he draws these seven Lokas that rush (towards him) and the five Maha- bhutas (the great elements). Accompanied by Visnu, he makes (the worlds) united (sustained) and annihilates. He is Rudra who is of the nature of Saman andYajur (Vedas). He is warped and woofed both within and without, decisively. O Brahmanas, he is the only lord and leader. He is beginninglcss. He is the annihilator. Then all those sages (of Naimisa forest) refulgent like the Sun consecrated the sacred fire in their own hermitage. They thereafter devoted themselves to the worship of Mahesvara by means of the purity of their inner soul mentally, verbally and physically. They were merciful towards all living beings and engaged themselves in observing fasts and holy rites. All their doubts were cleared and the unequalled divine Yoga was attain¬ ed by them. After attaining these by means of the mind endowed with perfect knowledge and their greatest devotion, the Sdlokja form of salvation was attained by them. It is the eternal and unchanging region. He who regularly reads this hymn of prayer narrated by Vayu, whether a Brahmana, a Ksatriya or a Vaisya but observing his duties, attains Salokya with Rudra. He will be endowed with devotion and be free from ailments. A Sudra who is not addicted to wine, who is a devotee of Bhava and who has conquered his sense organs, remains till the time of dissolution without obstacles and attains the leadership of Ganas or the abode coveted by all. If he is a wine addict, he rejoices with those groups of Bhutas who are drunkards. Being worshipped on the earth he will be the granter of boons to men. Thus the Wind-god the excellent lord spoke these words. During the process of Pratyahara, Isvara swallows the un- manifest ones** entirely and clearly ( vyaktam ) in exactly the same manner as he does the subtle ones. 3 This activity of re-absorption of creations begins even as the Kalpas have not fully expired. This terriblycritical period sets in at the closing period of the tenure of the office of the Manu named Druma (?) towards the end of Kaliyuga then. The entire creation merges in the apratyaksa (the invisible i.e. the unmanifest). It is called annihilation. When that period of 'great washing off 9 begins to function, 4 * * * * when the withdrawal of the creation is imminent, elements gross and subtle ( Bhutas and Tanmatras) are destroyed. All evolutes beginning with Mahal and ending with Vi$e$a be- This chapter corresponds to Bd.P.III.4.3 Only verse numbers are referred. The word avyaktan in the line: avyaktan grasate vyaktam creates confusion. If emended as ' avyaktam * as in Bd.P.v.2 the verse means 'during the process of Pratyahara, the Avyakta (the Unmanifest one) swallows the Vyakta (the Manifest one, the whole universe) entirely in the same way as Is'vara created the manifest universe which is very subtle/ For Par am tad anukalpanam apuTQt Bd. reads Paranta-dyyapu - kddyandm sampurne: It means '(when the extremely dreadful destruction) of everything beginning with molecules of two atoms and ending with para (greatest thing) is imminent it is called Samhara. Verses 5-33 state the process of involution of Tattvas. Thus at the end The waters of great velocity and loud report spread throughout the entire universe and stay by awaiting destruction (?) • The special attribute of the waters ( Rasa —taste) becomes merged in Jyolis (fiery element). At the destruction of the subtle element Rasa, the waters too get dissolved. When Rasa is absorbed by Tcjas (fiery element), the waters become merged in it. When the waters are thus absorbed, only Tejas is seen all round. The fire element, pervading everywhere, absorbs the waters. The entire universe is gradually filled up with flames of When this (entire universe) is filled with flames, the flames spread on all sides, above and below. Vayu (the wind element) swallows up Rilpa (colour or form), the luminous quality of Jyotis (the fire element). The entire fire element merges in the cosmic air, like the flame of lamp in the great wind. When the Rupa Tanmatra (the essential quality) is dissolved, Vibhdvasu (the element of Fire) becomes bereft of Rupa (colour). Tejas then subsides. The great Tejas is then blown off by Vayu. When the entire universe thus becomes bereft of light, the element of Tejas having merged in Vayu, the element of Vayu resorts to the source of its origin. It shakes everything above, below and the sides in all the ten quarters. Then Aka§a (Ether) absorbs the quality of Vayu, viz. SparSa (Touch). The element of Vayu subsides and the open firmament alone remains, sans colour, sans taste, sans touch and sans smell. It has no physical body as well. The AWfl-characteriscd Akasa envelops everything and Then the Bhutas and the sense-organs get merged simul¬ taneously in Bhuladi. Bhuladi is of the form of Cosmic Ego. It is said to be of the quality of Tamas. The principle Mahat characterised by Budd'ni (the cos¬ mic intellect) absorbs Bhuladi. The Mahat principle is to be known to be of the form of Samkalpa (conception) and Adhyava - saya (determination, will). Philosophers who ponder over reality call it by the synonyms Buddhi (Intellect), Manas (Mind), Linga (the Sym¬ bol), Mahat (Great) and Aksara (the Imperishable). When all the Bhutas become dissolved, the Gunas remain in equilibrium, the entire universe becomes dark and gloomy; the groups of causes of the worlds remain merged in Atman. The creation becomes re-absorbed in Prakrti; neither the beginning nor the end of anything is perceived; nothing is seen; no name or form remains; even those endowed with perfect knowledge do not become aware of anything; no going in or coming out is observed. Such a situation is inferred and conceived mentally and the following account is given. All objects become established in that existent-cum-non-existent ( sad-asad-atmika ) eternal great cause. This automotive activity cannot be pointed out through any specific cause. The dissolution of the Seven Prakrtis occurs in this manner. At the time of the reabsorption of creation, they enter into one another. That by which the globular Egg is enveloped becomes dissolved. The seven continents, the seven oceans, the seven worlds and the seven mountains are enveloped by the covering of water. This Udakavarana (water-covering) becomes merged in Jyotis (Fire). (Defective verse) The Taijasa (fiery) Avarana (covering) is absorbed by the Wind element. The cover of the wind element is absorbed by the element Ether. Bhuladi (the Cosmic Ego) absorbs the Ethereal Tarawa. Mahat characterised by cosmic intelligence ( Buddhi ) absorbs Bhuladi. The Unmanifest absorbs the principle of Mahal. Thereafter the Gunas attain equilibrium. This annihilation and extension of creation is pursued through the unmanifest Prakrti stationed in Brahman. It creates and absorbs the VikSras (created objects) for the sake of creation and annihilation. The Siddhas who are en¬ dowed with perfect knowlcdgehave all instruments in the activity of annihilation (?) Attaining a quick motion in these abodes due to their self-control, these Ksetrajnas become bereft of Karanas (sense organs and organs of activity). They call the Avyakta (the Unmanifest) by the term kfdra and Brahma (or Brahman) is called Ksetrajha. Their union is bcginningless but is caused by Sadharmya (similarity of characteristics) and Vaidharmya (dissimilarity of charac¬ teristics). OBrahmanas, it is thus that one should know with regard to all Sargas (creations) and Ksetrajnas. By the knowledge of the Ksetras separately and severally, a Brahmavid (man with the knowledge of Brahman) should be known.

हिन्दी अर्थ

धारण कर वहुण का रूप धारण-करने वाले देव के अभ्नि मुख में हवन करते समय उपस्थित रहे ।२७-२६। उन

English

The state of being the object of knowledge (Visayaiva) and of not being so ( Avisayatva ) are proclaimed (as the characteris¬ tics) of Ksetra and Kfetrajna. Brahma should be known as Aoisaya (not object of knowledge, the knower) and Ksetra is called Visaya (object of knowledge)*. Ksetra is presided over by Ksetrajna and so is said to be for his sake. Since the bodies are many, the Sarlrin (the embo¬ died soul) is remembered as many. These souls are stationed without any arrangement (avyuhat) and are unmixed (a-sahkardt) like luminaries. Since there is the perception of happiness and sorrow severally in the When the withdrawal of those different beings sets in, that is brought about naturally after the lapse of a great deal of period. At that time the passion for sustenance of the worlds of the self-born god Brahma recedes, along with all the residents of Brahma's heaven. Then the attachment for the sustenance of those resi¬ ding (in meditation) in Atman recedes and they begin to see defects therein of their contemporaries. Then their (sense of) detachment is aroused and it dispels their Atma-vada (egotism). Bhoj'ya (object of Now they dwell in the Atman alone. They arc quiescent and endowed with (true) vision. All of them are pure, free from blemish and in conscious or unconscious stage. It is proclaimed that they attain complete absolution there itself and they do not return to Sarhsara since they are devoid of Gunas (state of nirgunatva ) and the sense of identity with the body (niratmatva). Thus the process of dissolution by the Self-born Brahma through Prakrti has been recounted. In this Prasarhyama (final curbing and restraint) the Karanas (organs of activity) of all living beings differ. Thus is the curbing of the Tattvas (Principles) along with that of the Karanas. This Tattvaprasamyama is remembered as capable of repetition. Dharma and Adharma, penance, perfect knowledge, the auspicious, the inauspicious, truth, falsehood, superiority, inferiority, happiness, sorrow, likes, dislikes—all these are mere attributes of one who has gone* (i.e. who has attained salvation). The merits and demerits of living beings that have been stabilised in Prakrti, are declared to lie unmanifested. The same merits and demerits (in different situations) join this body or the next. Dharma and Adharma (virtue and sin) are merely two qualities of creatures. They flourish in the form of the body along with the organs of sense ( Karam ) of creatures. The sentient Gunas (i.e. Sattva etc.) presided over by Ksetrajfia get dissolved during the primary creation and secondary creation in the world. The creatures come into con¬ tact or get separated from their Karanas (organs of activity) and they move about (i.e. undergo worldly existence and suffer¬ ing)- The Vrttis (proclivities, causes of activities) are three¬ fold according as they are of the nature of Sattva, Rajas or The (attribute) Sattva of the divine nature is conducive to attain the upper part (heaven) and Tamas is of the nature of (falling off) to the lower part (hell). The activiser In all the worlds, within all the living beings these All living creatures do not understand the reality due to their being overwhelmed by Tamas. But not realising the Tattva (Reality), they are fettered in three ways. He is bound by three types of bondages: These are the three types of bondage due to ignora¬ nce. The following are the usual defects (due to them)—Seeing permanence in what is transcient; perception of happiness in what actually is the cause of misery; feeling of possessiveness in what does not belong to one; and decisive knowledge of purity in what is impure. Those who have these mental defects have the defects of knowledge through misapprehension. The cessation of attachment (. Raga ) and hatred ( Dvesa ) is called knowledge. Ignorance is the root-cause of Tamas. Rajas has two-fold Karman (the auspicious and inauspicious) as its result. The resumption of the physical body once again is the result of Karmas. Thus great misery begins to function. The various sins committed by ears, eyes, skin, tongue and nose are the causes of the rebirth and misery. A man with a craving is said to be a Bala (an imma¬ ture or ignorant person). As a result of actions committed by himself, the individual soul goes round and round there only (in the Samsara) like the bull yoked to the oil-pressing machine. Hence it is taught that gross ignorance is the cause of all miseries. Realising that it is the sole enemy one shall endea¬ vour to acquire knowledge. One renounces {tyajate*) everything by perfect know¬ ledge. As a result of renunciation the intellect becomes detached, one becomes pure as a result of detachment; the pure one be¬ comes liberated by means of Sattva Guna. Henceforth I shall explain Raga (passion and attach¬ ment) that overwhelms living beings. Due to this attachment, It is the attachment to worldly pleasures that is declar¬ er as the cause of births. In all the physical worlds beginning with 3-aimi and ending with the immobile beings, this attach¬ ment ahne is the cause of birth and that is the result of ignorance. Hence one shall avoid ignorance. If one does not accept the words of sages as authority nor has regard for good manners as practised by virtuous and respectable men: if one is opposed to the discipline of (four) castes and stages in life; and if a man is antagonistic to wise men and scriptural injunctions—that is the cause of rebirth in lower species. There are various kinds of tortures in remaining (or taking birth) among the six kinds of lower animals. There is complete obstruction in the matter of cause and object of knowledge (?). The entire non-attainment of Ativarya (glory and pros- perity) is in the nature of Pratighata (obstacle) (to the desires). Thus the four types of Tamasa proclivities of the living beings etc. have been recounted. Bondage is for one who is fettered to it (the worldy Devoid of any Sarhbandha (contact) and in a state of Thus the characteristic features of perfect knowledge and liberation have been succinctly explained. That liberation is declared by those who see truth. The first one is the separation from worldly impres¬ sions, thanks to perfect knowledge. The second one is due to destruction of passion (passionate attachment) whereby the liberated soul attains Kaivalya, because even the Linga Sarira (the subtle inner body) is absent. Through Kaivalya he becomes Niranjana (unsullied). By not being sullied, he becomes Suddha (pure). In this state of liberation there is no guide or leader. The third type of cause of liberation is by the destruction of Tfsna (thirst) (for enjoyment). The liberated souls do not experience misery caused by the obstacle to the worldly objects of desired melody etc. These eight things caused by Prakfti adhere to the Ksetrajiias. They are called Gunas and Matras (the three Gunas and the five Tanmatras ). One should practice non-hatred and absence of attach¬ ment to the five Visayas (objects of sensual enjoyment) of both divine and human nature, after seeing the defects therein. One should avoid heart-burn, pleasure and dejectedness. By having recourse to non-attachment the embodied soul be¬ comes free from Mamatva (the feeling of my-ness i.e. possessive¬ ness). He should decide in his mind (intellect) that (the worldly existence) is non-eternal, inauspicious and conducive to misery. Then with Sattvic traits he should perform pure activities. When the attachment to worldly objects of pleasure becomes firm, he becomes able to see defects and blemishes entirely. Verses 87-92 describe the process of death.

हिन्दी अर्थ

१. गान के स्वर को पूरा करने के लिये शब्द विशेष का प्रयोग किया जाता है, जिसका कोई विशेष अर्थ नहीं होता, ज॑से सामवेद में 'इडा' 'होई आदि । २. विभाजन की प्रणाली । स्वयंभवस्तु ता दृष्ट्वा रेत: समपतद्भुवि । ब्रह्मषर्भावभुतस्य विधानाच्च न संशयः ३३१ कृत्वा जुहाव स्र् ग्भ्यां च ल््वेण परिगृह्म च। आज्यवज्जुहु (ह) वांचक़र मन्त्रवच्च पितामहः:

English

Due to the chilliness, the virulently excited Vayu (life breath) pierces the centres of Pranas (vital airs), cuts off vulnerable parts of the body and rises up. It is the breath stationed in the abodes of vital airs of all living beings. By contraction, Jfiana (consciousness and knowledge) becomes covered up and the activities are enshroud¬ ed. The Jiva (the individual soul) being bereaved of the supporting body, is induced by its own actions committed be¬ fore. It then dislodges the Pranas from the eight limbs. (In the end) abandoning the body.it ceases to have breathing activity. Being abandoned by the vital airs thus, the person is called "Dead". This is something like this. When someone holds the glow-worm in his hand and goes about here and there he too is visible in its light. He who kills it, though a carrier (of the glow-worm) ceases to be a carrier (leader). The third, viz. the elimination of thirst or covetous¬ ness is spoken as the characteristic of liberation. It is the (result of) observation of defects in five objects of sensual pleasure such as sound and others. Absence of hatred, absence of intense attachment, avoidance of pleasure and agony (about objects of pleasure)—these are the dissolutions of the eight Prakrtis (primary essences which evolved the whole Universe). All the eight Prakrtis mentioned before should be known in order, beginning with Avyakta (the Unmanifest) and endmg with BHUas (Elements). These are called the dissolution of the Prakrtis. Those who follow the rigorous discipline of the four castes and stages of life and those who do not go contrary to The eight groups of Devas (and their abodes) are those Those who stay in those abodes do not experience the misery due to the obstacle to the achievement of such desired objects as sweet melody etc. These are the eight Prak r ta forms in ord-.r. They come into contact with the Ksetrajnas They are of the nature of the three Gunas and five Tanmatras People do not see with their eyes the clouds distinct from the water therein in the course of the rainy season. (Similarly ordinary people do not see the individual soul. They can only infer.) y After realising categories ending with Avjakta (the Unmanifest) and what is presided over by the Kselrajna, he be¬ comes pure and becomes liberated through knowledge. When the truth is realized, the principle that was obscure comes out. But in different bodies that have completely ceased to exist, the Karana (the individual soul) differs from the Avyakta and the Jrianin. One who is completely liberated from the body in the form of Gunas as well as Prana etc. does not take up another body, just as sprout never comes out when seed is burnt. Due to knowledge he becomes enlightened and pure of the four DaSas (conditions). He follows the Prakrti. They say that Prakrti is the reality, while Vikaras (its evolutes) are unreal. Its Sad-bhava (apparent? existence) should be known as Anria (unreal). Sadbhava (State of being existent) is called Salya (Reality). Satya (Brahman) is without name and form. x They called Ksetrajna" as possessing name and form. Because he knows (thoroughly) the Ksetra (the field i.e. the body) he is called Ksetrajna. Ksetrajna is auspicious because of the perception of Ksetra. Ksetrajna is remembered. Hence it is mentioned as Ksetra by those who know it. Ksetra is seen to be without intelli¬ gence but Ksetrajna is always endowed with intelligence. Those who know Ksetra call it so because of its Ksayana (destruction), Karana (being created), Ksalatrdna (protection from wound), Bhojyalva (state of being what is eaten or enjoyed) and Visayalva (state of being the object). All categories beginning with Mahat, ending with VtSesa possess variety of forms and they are characterised as Vikara (an evolute, change). Hence they arc peculiar (Vila- ksana). Hence verily Aksara (imperishable) approaches the / Kfara (perishable) I. * 3. That evolute ( Vikara ) is called Ksara as it wastes away and perishes. 4 Happiness, misery, delusion are called Bhojya (that which is to be experienced). It is Visaya (object of enjoyment) as it is insentient. That which has the opposite quality 5 * * * * is remem¬ bered as Vibhu. It is called Aksara (imperishable) for the following reasons: It does not waste away (na ksiyate). It does not perish ( na ksarati). Evolutes spread from it. It is not diminished. Since it lies in Pur (puri anuSele ) it is called Purusa. The term Purusa is derived also as follows: Since it is Purafira- tynyika that is the Pratyayi (the knower) of the Pura (Body), it is cailed so. He is other than what can be called existent, non¬ existent, bound, liberated, mobile, stable. As he is devoid of any cause, he cannot be specified (by any of these terms). 1 Since he is very pure, he cannot be indicated specifi¬ cally. Since he is full of bliss, it is of equal vision. Since he is the cause (Karin) of Atmapralyaya (the knowledge of Atman), no causal expression applies to it 2 (?) It can be imagined or in¬ ferred. Those who perceive thus are not deluded. When he sees the knower who is quiescent in regard to all objects, who is of the nature of Vision, and who is the only one to be pointed out among the visible and invisible objects, his emancipation (uplift) takes place. After having realised this great Being, the perfect knower attains quiescence (calmness). He, the perfect knower, does not see the separateness in the effect, cause, the physical objects of intellect etc., that is in contact or severed, and him who is dead or alive. 3 The causal Atman controls that Atman (the individual soul) by means of his own self. He abides in the Prakrti, in its cause and in his own Atman. He exists. He does not exist. He is he or he is another. He is here or he is hereafter. He has oneness or separateness. He is Ksetrajna or Purusa. He possesses Atman or he is devoid of Atman. He is sentient or non-sentient. He is a doer or non-doer. He is the enjoyer or he is only the enjoyed. On realizing the unsullied Ksetrajna, there is no further return to Sariisara. It is called Avdey n (inexpressibe) be¬ cause it cannot be described by means of logic or by arguments it cannot be grasped. It is (called) Apratarkya (that which cannot be argued about) because it cannot be conceived. After attaining that Bd.P. v. 95 reads: juuldjnanavivarjilah 'He is a knower, devoid of ignorance*. Abetter reading. Bd. P. v. 98 reads anyunam vdpyahetukam 'not deficient and not caused— spontaneous*. Some lines in the text mixed up. When the Ksctrajha is free from Gunas, when it is pure, quiescent, unsullied, exhausted, devoid of both happi¬ ness and misery, when it is checked and attains calmness and when it becomes Niralmaka (devoid of ego?), there is neither Vdcyatva (state of being expressed) nor Avacyatva (the state of not being expressed) (?) These two, annihilation and creation are manifest and unmanifest. Purusa creates and swallows (the entire world). Everything functions again with the Ksetrajna presiding over. At its end, it consciously resorts to the Adhisthana (substratum). Their mutual contact is known as being brought about by SadharmyavxiA Vaidharmya (similarity and dissimilarity). The Samyoga (contact) of the great Purusa is beginningless.* As long as creation and subsidiary creation last Prakrti keeps Purusa restrained and stays: At the outset it functions unintelligently but in favour of it. Its function is for the sake of Purusa. This creation and dissolution are effected by Pradhana as well as by Is'vara. But it is beginningless and endless. Prakrti approaches the Universe even while terrifying it with the feeling of identification. Thus the third creation of Prakrti characterised by Helu (cause) has been recounted. One who strictly adheres to it becomes liberated as mentioned by poets (seers). Thus three types of dissolution have been recounted