Adhyaya 102

हिन्दी अर्थ

को देखकर महादेव ने कहा, प्रभो ! पुत्र प्राप्ति की कामना से मैं दीक्षा ग्रहण कर इस यज्ञ को कर रहा था,

English

OSuta, a great narrative has been recounted by Your Holiness. * 1 You have narrated the wonderful deeds of all subjects along with Planus, of JDevas along with sages, of Pitrs Gandharvas, Bhutas (goblins), Pisacas (ghosts)/ serpents', Raksasas, Daityas, Danavas, Yaksas and birds. Their Vidhi- supported decision of their Dharmas and their excellent and fine births have been narrated in wonderful stories. Being narrated to us in your sweet voice (or in charmingly polished words), O son of Suta, it rendered pleasure to our ears and minds for ever till the end of the creation of living beings. After having thus propitiated and honoured Suta, all the great sages, the performers of the Salra (sacrifice) asked him ibout the process of creative function. 2 "O highly intelligent Suta, how does creation re¬ On being thus requested, SutaLomaharsana again began to narrate the process of creation. The speech of sages shows that this must be the last chapter. They have duly honoured Suta. They performed Avabhrtha bath and went to heaven (42). The review of the contents, Phalairuti and the genealogy of teachers who handed down the text of this Purana—all these confirm the above conclusion.

हिन्दी अर्थ

५५४ क्‍ वायुपुराणम् तथेति समनुज्ञातों महादेवः स्वयंभुवा । पुत्रत्वे कल्पयामास सहादेवस्तथा भृगुम् ॥

English

Dissolution of the Universe and its recreation form an important characteristic ( Laksapa ) of a Purana. As the topic of recreation of the Brahmanda was not properly dealt in previous chapters,. it is taken here to fulfil the PaftcalaksaQa criterion. "I shall recount to you how the creation functions (again). The order of the creation should be known (to occur) as (it took place) before. I shall mention what is seen and what can be inferred. I shall mention cogent arguments. From it (the principle of creative function), all words recede without reaching it along with the mind (i.e. the mind cannot conceive it, the words cannot express it). Just as the unmanifest is invisible and incomprehensi¬ ble, (the objects of creation too) are invisible and incomprehen¬ sible. When the Vikdrai (evolutes) become dissolved they are seen nowhere. The Gunas attain equilibrium and the created things recede. Pradhana stands on a similar footing with Purusas. The Dharmas and the Adharmas of living beings too merge in Avyakla (the Unmanifest).

हिन्दी अर्थ

संभूर्ति तस्य तां दृष्ट्षा बह्िब्रह्माणमत्रवीत् । रेतोधास्तुम्यमेचाहं द्वितोयो5यं ममास्त्वति ॥

English

Their Dharma of the nature of Sattva gets settled in the Guna of Sattva, while Adharma of the nature of Tamas (darkness) abides in the Guna Tamas. These two Gunas arc devoid of distinction when the Gunas are in the state of equilibrium. In all the functions of Pradhana the activities will be backed by the intellect. The Ksetrajna will preside over those Gunas without the (intermediary) intellect. Thus the Pura (physical body) will be attained through Abhimana (the act of identification). When it becomes necessary to function both 1 the Ksetra and Ksetrajna begin to interact mutually; they become united together in the relationship of Bhojya (that which has to be enjoyed) and Bhoktr (the enjoyer). The only refuge for them is the Avyakta. Stabilised in the state of equilibrium, the group of Gunas become presided over by the Ksetrajna (at the time of the beginning of creation) and then their equilibrium is upset. Then both Ksetra and Ksetrajna reach the state of

हिन्दी अर्थ

एवमस्त्विति सोः्प्युक्तो ब्रह्मणा सदसस्पतिः । तस्मादडगिरसश्रवापि आग्नेया इति नः भुतम्ू षटकृत्वस्तु पुनः शुक्ने ब्रह्मणा लोककारिणा हुते समभवं॑स्तत्न षड्ब्रह्माण इति श्रुतिः ३४३

English

The twcntyfour principles of the nature of Gunas beginning with Mahat and ending with Viiefa (which are called Vikaras) attain the Ksetrajna, Pradhana and Purusa. Then in the Brahmanda (the Cosmic Egg) Isvara will be born (manifest) first. He will be the lord of all living beings, of the entire knowable universe. He is Siva. He is the overlord of all liberated souls. He is the great Brahma of the nature of Brahman. He is the primordial lord and it is said that his manifestation is for the sake of blessing Pradhana. Ksetra and Ksetrajna are self-born and beginning¬ less. They are remembered as subtle. Their union is beginningless. They are aware of all Ksetras. They are joined together without the intermediation of intellect ( AbuddhipQrvakam ) like Matoka (mosquito) and Udumbara tree. They are stationed bcginninglessly and in¬ conceivably like water and fish.

हिन्दी अर्थ

अहं तृतीय इत्यथंस्तस्मादत्रिः स कीत्यंते। केशेश्व निशितेभूतः पुलस्त्यस्तेन स स्मृतः ४४५ केशलम्बेः समुद्मृतस्तस्मात्त पुलहः स्मृतः । बसुमध्यात्समुत्पन्नो वसुमान्वसुधाश्रयः

English

The creation functions again as it had functioned before. The Ajna (non-knowing) Prakrti transforms itself into the universe functioning through its Gunas, viz. Rajas, Sattva and Tamas. At the time of the functioning (of Prakrti) the Ksetrajna human beings are overwhelmed by Rajas Guna and attain the (benefit of) the principles of Mahat, Ahamkara etc. ending with Visesa and the sense organs. Then the Gunas reach their end (?) God Brahma is of truthful conception. While he was meditating on the Sat, the Gunas Rajas, Sattva and Tamas though mutually dissimilar became manifest as caused by the Sat (the existent). Ksetrajhas (knowers of the Ksetra or body) are ever produced both at the beginning and at the end. Abhimanins [Atmans who identify themselves) become born with instruments of actions readily achieved. All beings are produced from the Aoyakla (Unmanifest) at the outset itself, who had been Sadhakas (spiritual aspirants) or non-Sadhakas (?) All of them undergoing the process of worldly existence along with their Sthanas (abodes) and Prakaranas (contexts?), attain their effects and arc born again and again.

हिन्दी अर्थ

वसिष्ठ इति तत्त्वज्ञेः प्रोच्यते ब्रह्मवादिभिः । इत्येते ब्रह्मण: पुत्राः मानसाः षण्सहय:ः अतः यह ब्रद्याषि मेरा पुत्र हो । जब “यह भृगु मेरा ही पुत्र हो' । ऐसा शिवजी ने प्रकट किया। तदनन्तर स्वयम्भू ने कहा कि ऐसा ही होगा । तब शिव ने भृगु को अपने पुत्र रूप में स्वीकार किथा । इसी कारणवश भृगु गोत्र में उत्पन्न होनिवाले वरुण वंशीय कहलाते हैं, वे प्रभु भूगु भगवान् श्विव को सनन्‍्तान हुए। तदन्तर भगवान् ब्रह्मा ने पुनः द्वितीय बार वीय॑ को यज्ञाग्नि के अंगार के ऊपर भाहुति डाला जिससे उन अंगरारों पर अड्चों प्रत्यंगों

English

Dharma and Adhanna are solely of the nature of quality. They begin (give rise to) each other through boons and blessings. All are equal for the purpose of creation. It is at the beginning of creation that they undergo transformation. The Gunas rush to him and hence it is liked by him. The Ksetrajhas attain again and again only those qualities which they had in the previous creation. Being created again and again they attain only them. Qualities of violent or non-violent temperament, softness or cruelty, virtuousness or sinful nature, truthfulness or falsehood—had already been conceived by them (in the former creation); they attain them again and hence they appeal to them. It is through Gunas that the multiplicity and diversity in the great Bhutas (elements), in the sense-objects and in physical forms as well as the separation of living beings take place. Thus I have recounted briefly to you the subsequent creation. Now I shall briefly recount the birth (manifestation) of Brahma. 1

हिन्दी अर्थ

समेत अंगिरा ऋषि प्रादृंभूत हुए ।२८-४०। ब्रह्मा की इस अभिनव सम्भूति को श्रकट हुआ देख अग्नि ने कहा, ब्रह्मन् ! मैंने तुम्हारे दिये हुये बीयें को धारण किया था, भरत: यहू दूसरा पुत्र मेरा हो । सभा में प्रधान के पद पर समासीय ब्रह्मा ने अग्ति की प्रार्थना का अनुमोदन किया कि ऐसा ही हो। यही कारण है कि अंगिरा गोत्रवाले अग्नि गोत्रीय भी कहे जाते हैं--ऐसा हमने सुना है। तदनन्तरः लोकसष्टिकर्त्ता ब्रह्मा ने छः बार अग्नि

English

From that Avyakta (unmanifest) cause which is eternal one and of thenature of Sat and Asat (existence and non-existence) Mahesvara (the great Lord) is born through Pradhana and Purusa. With the appellation 'Brahma', he becomes the evolver. He creates the worlds once again of the nature of (i.e. characteri¬ sed by) Abhimana (referring all objects to the self) and Gunas (Sattva etc.). Ahamkara (Cosmic Ego) is born of Mahat (the cosmic intellect) and Bhutas are born of it (Ahamkara). Suta narrates the recreation of the Universe by bringing in Puranic deities like Mahesvara and Brahma and synthesizing the Sarikhya and Puranic accounts. The ramifications of these are extensive. I have re¬ counted to you in accordance with my intellect and in the manner I have heard it, formerly. Know them in the same manner." The sages living in the Naimisa forest heard the story of the origin, maintenance and destruction of the worlds and then finished the holy ablution of Avabhrtha in the Satra. They became pure and attained the meritorious world. 1

हिन्दी अर्थ

में अपने वीयं की आहुति दी । जिससे छः: ब्राह्मण उत्पन्न हुये--ऐसा सुना जाता है। जिससे स्प्रथम अग्नि की मरीचियों से मरीच नामक पुत्र उत्पर्न हुआ । यतः उस ऋतु (यज्ञ) में एक अन्य चौथा पुत्र भी उत्पन्न हुआ अतः उसका नाम क्रतु रखा गया मैं तृतीय ह-ऐसा कहते हुए यतः) एक अन्य पाँचबें पुत्र की उत्पत्ति हुई अतः वह अत्रि) नाम से प्रसिद्ध हुआ । एक अन्य पुत्र अपने तीक्ष्ण केशों के कारण पुलस्त्य नाम से स्मरण किया गया ।४१-४५। लम्बे केशों के साथ उत्पन्न होने के कारण पुलह नाम प्रसिद्ध हुआ । बसु (अनादि साभग्री) के मध्य से यतः उत्पन्न हुआ अतः समस्त वसूधा का आश्रयभूत वसुमान नाम रखा गया। तत्त्वों के जानने वाले ब्रह्मयादी लोग उसे वशिष्ठ नाम से पुका रते हैं । ये ब्रह्मा के छः मानसिक पुत्र महर्षि कहे गये हैं। ये सब के

English

In the same manner, you worship duly Devatas (deities) etc., take the valedictory bath ( Avabhrtha ) after the sacrifice and become pure. At the end ofjife be contented (that you have done your duty), abandon bodies, attain the meritorious world and proceed (to enjoy) as you please. All the residents of the Naimisa forest, the performers of the Satra went to heaven after taking the ablution, Avabhrtha on the conclusion of the sacrifice. O excellent Brahmana, in the same manner you will also go to heaven at the end of your life after performing the various kinds of sacrifices and taking the Avabhrtha bath in the end. The Wind-god himself who is engaged in the welfare of the worlds, has narrated this popular Parana consisting of the four Padas 2 (sections), viz. Prakriya is the first section, where the story is taken up (the other sections are) Anusahga, Upodgliata and Upasamhara. lie narrated it to the sages after going to their Satra in the Naimisa forest. It is due to.his favour, O excellent sages, that the story of the origin and dissolution of the living

हिन्दी अर्थ

१. पीछे उत्पन्न होनेवाले छः पुत्रों में अनि की क्रम संख्या तीसरी ही थी ।

English

Conclusion of the Satra (sacrificial session) and the completion of the narration of the Purana synchronised. The author exhorts the later audience of the Purana to perform sacrifices and go to heaven just as the sages in Naimisaranya did formerly. A brief review of the main Padas (Sections) of the Purana. The scholarly Brahmana who listens to or narrates or teaches this ancient Itihasa rejoices in the worlds of Mahendra for eternal years. * 1 2 After attaining Sdyujya with Brahman along with Brahma he becomes liberated. Eulogising those Prajapatis, the famous noble-souled lords of earth,* he attains the status of Brahman. 3 4 Verses 48-57 contain the Phala-Sruti of listening to or narrating this Purana. MS. Kha used by A. (Anandas'rama edition) contains the following additional verses:

हिन्दी अर्थ

लोकस्य संस्थानकरास्तेरिमा बधिताः प्रजा: । प्रजापतय इत्येवं पठचनन्‍्ते ब्रह्मणः सुताः ४८ अपरे पितरो नाम एतरेव सहषिभिः । उत्पादिता ऋषिगणाः सप्त लोकेषु विश्वुताः ॥४ ६ आत्रेयाश्व गणाः प्रोक्ताः पितु्णां लोकविश्वुताः ५० एते समासतस्तात पुरंब तु गुणास्त्रयः । असुर्ताश्व॒ प्रकाशाश्व ज्योतिष्मन्तश्व विशुता: १५१ तेषां राजा यमो देवों यमैविहतकल्मषः । अपरे प्रजानां पतयस्ताञ्शुणुध्वमतन्द्रिताः

English

A. records the following additional verses from the same (Kha) MS. after the words Brahmabhuydya gacchati: They are translated from p 421 of A edition as follows: This Purana narrated by Kfsna Dvaipayana, the ex¬ pounder of Biahman (Vedas), is conducive to wealth, fame, longevity and great merit. It is on a par with the Vedas. He who extols the fame of the lords of Manvantaras, of the Devas and sages endowed with enormous wealth and splendour, is released from all sins. He shall attain great merit. A scholar wdio always narrates this on every festive occasions, snakes off his sins, conquers heaven and becomes capable of being merged in Brahman. If one at the time of Sraddha recites a section of this (Purana) to Brahmanas, it ultimately passes on to Pitrs bestow¬ ing everything desired and everlasting benefit.

हिन्दी अर्थ

कर्ंमः कश्यपः शेषों विक्रान्तः सुश्रवास्तथा । बहुपुत्र: कुमारभ्न विवस्वास्सशुचिश्रवा:

English

The word Purana is derived thus.' puva anciuti ilipuranam, i.e. that which has been established in ancient times. He who knows this derivation becomes liberated from all sins. Those men of the three higher castes who listen to this Purana and turn their attention to virtuous activities, rejoice in heaven for as many crores of years as there are hair- pores in the skin. After attaining Sayujya (absorption) with Brahman they rejoice along with Devas. Brahma handed over to Matarisvan 1 (Wind-god) this sacred text of the ancient Purana which dispels all sins, which is holy and meritorious and which is conducive to fame. From him it was acquired by Usanas, and Bfhaspati secured it from him. Thereafter, Brhaspati narrated it to Savitr. Savitr recounted it to Mj-tyu and Mrtyu handed it over to Indra. Indra narrated it to Vasistha and he taught it to Sarasvata. Verses 58-66 give the genealogy of teachers who handed down the Purana up to Suta, the present narrator.

हिन्दी अर्थ

जाता भस्मव्यपोहिन्यां ब्रह्मषिगणसंमता: । वेखानसा मुनिगणास्तपःश्रुतपरायणा: सब लोक की सन्‍्तान वृद्धि करनेवाले हैं, ओर इन्हीं लोगों ने प्रजाओं की बृद्धि की है। इसी कारण ब्रह्मा के ये पुत्र गण प्रजापति कह कर पुकारे जाते हैं। इन्हीं महृषियों द्वारा दूसरे पितर नामक लोकविख्यात ऋषिगण भी उत्पन्न हुए ।४६-४८। वे लोक-प्रसिद्ध सात पितरगण मारीच, भागंव, आडिःमरस पौलस्त्य, पौलह, वाशिष्ठ और आत्रेय के माम से विख्यात हैं । है तात ! सक्षेप में इन पितर गणों का वर्णन कर

English

Trnabindu narrated it to Daksa and Daksa taught Sakti. Even as he was in the womb, Parasara heard this from Thus the words uttered by Brahma, the first prece¬ ptor, were mentioned by me to my son Amitabuddhi (of un¬ measured intellect); it is narrated orally by (a line of preceptors) of whom Brahma was the first. Preceptors should be earnestly bowed down to by learned men. This story is conducive to wealth, fame and longevity. It is meritorious and achieves all objects (of desire). It destroys sins. This must always be regularly listened to by Brahmanas. This sacred story should not be mentioned to an impure person, a sinner, nor to a disciple who has not put in at least a year's disciplined student life. Nor should it be men¬ tioned to one who never pays heed, nor to one who is not a scholar, nor to one who has no son, nor to one who is inimical. With great mental purity, I bow down to Brahma, 1 the first Mahesvara whose source of origin, they say, is Avyakta This salutation to Mahadeva who is identified with the Primordial Puru?a shows that it is a Saiva Purana. The Maiigalacarana of this Purana pays obeisance to Lord Siva.