Adhyaya 59

हिन्दी अर्थ

एतेषु देवगन्धर्वाः प्रभास जगदीश्वरा: । विहरन्ति रमन्‍्ते व दृश्यमानास्तु वर्षशः . 0५४

English

Listen to and understand the details of those subjects who are born in the different Yugas. I shall mention in which Yuga demons, serpents, cattles, birds, Pisacas, Yaksas and Raksasas are born and how long they live. Pisacas, Asuras, Gandharvas, Yaksas, Raksasas and The span of life of human beings, animals, birds and immobile beings fluctuates everywhere in accordance with the Instability in regard to the span of life of living beings is seen in Kali Yuga. The maximum life expectation of human The height of Devas and In all the periods of Yugas of the past and future man has the height of eight spans (Talas i.e. Vitasti or the distance between the tips of the little finger and the thumb when both are extended) measuring with his own fingers.

हिन्दी अर्थ

तत्रापि नद्यः सप्तेव धुतपापाः शिवाल्तथा । पवित्रा संततिश्चेव द्युतिगर्भा मही तथा ५६ प्रकार निवास करते हैं, उसको जैसा हमने सुना है, वंसा ही कहते हैं, सुनिये । चौथे कुझ द्वीप का वर्णन हम संक्षेप में कहते हैं । यह कुशढ्ीप चारों ओर से सुरासागर को घेरे हुए है। यहाँ भी सात पर्वत हैं। उनका वर्णन सुनिये ।४६-४७३। शाल्मलि द्वीप से यह दूना बड़ा है। कुश द्वीप का पहला पर्वत विद्रमोच्चय है दूसरा

English

He who is nine Talas high from foot to head with arms extending upto the knees when they are close together, is worshipped even by Devas. In every Yuga the height of cows, horses, elephants, buffaloes and immobile beings varies as follows: The height of horses is fifty Angulas and that of trees is a thousand Angulas less by forty Angulas (i.e. nine hundred sixty). The constitution of the bodies of Devas is as a matter of fact similar to that of human beings. It is said that the body of Devas is endowed with ex¬ ceptional intellect. The human body is said to be equipped with less intelligence than that of Devas. Thus the life of gods and human beings has been ex¬ plained. Now listen to the description of animals, birds and immobile beings.

हिन्दी अर्थ

मन्दराचल है ।४८-५०२ जल का एक नाम मन्दा है और जल का भेदन कर यह परवंत निकला है, इसी से इसका ताम इन पव॑तों के बीच का विस्तार दूने परिमाण का है। पहला उदज्धिद, दूसरा बेणुमण्डल, तीसरा स्वेरथाकार, चौथा लवण, पाँचवाँ धृतिमान्ू, छठा प्रभाकर, सातवाँ कपिल नामक देश वहाँ बसे हैं

English

I shall now explain the remaining ones (Sistas or cultured people ) constituting teudiSfc (sains V The Those who are neither infuriated nor elated in regard to the tenfold object of senses and eight types of causes of bondage, are called Jitalmans (who are self-controlled). Inasmuch as Brahmanas, Ksattriyas and VaiSyas are engaged in two types of Dharma, the general and the special, they are called Dvijatis. The knowledge of Srauta and Smarta rites utilised by the different castes in their different stages of life and leading to heaven or salvation is called Real Dharma. A Brahmacarin acting in the interest ofhis preceptor is an ascetic because he amasses learning. A householder is an ascetic because he accomplishes holy rites. A Vaikhanasa is called an ascetic, because he performs penance in the forest. The aspiring ascetic is called Sadhu, because he practises Yogic exercises. Thus all these—the religious student, the house¬ holder, the forest-dwelling hermit and the recluse are called Sadhus because they perform the Airama Dharmas (duties of their stage oflife). Neither Devas, nor Pitrs, nor sages nor human beings can be of different views if they correctly say "This is Dharma", "This is not".

हिन्दी अर्थ

इन पव॑तों या पार्वत्य प्रदेशों में ईश्वरीय शक्तिसम्पन्न देव-गन्धर्व रमण करते और विहरते हुए देखे जाते हैं । इन देशों में दस्यु या म्लेचछ कोई भी नहीं है। वहाँ के निवासी गौर वर्ण के होते हैं और उनकी मृत्यु ऋ्रमानुसार ही होती है ।५४-५५। वहाँ भी पापों को दूर करनेवाली और शुभ सात नदियाँ हैं। जिनकी शाखा नदियों भी पविन्न हैं। वहाँ की प्ृत्तिका पवित्र और पृथ्वी तेजोमय है। इन नदियों से और भी संकड़ों-हजारों नदियाँ निकली हैं। इन नदियों में वासव सदा बरसते रहते हैं, इसी से ये सदा बहा करती हैं ।५६-५७। यह कुछ द्वीप घृतसागर से चतुदिक घिरा हुआ है। उसका विस्तार भी कुशद्वीप के समान है। इस प्रकार हमने

English

The two words, " Dharma " and " Adharma " refer to rites. Auspicious rites are Dharmas and inauspicious rites are Adharmas. The word Dharma is derived from V dhr 'to hold' or c to support. If Dharma does not sustain or if it is not con¬ ducive to greatness it is Adharma. The Dharma that leads a person to achieve his desire is taught by preceptors. They call these persons Acaryas pre¬ ceptors: old persons devoid of greediness, self-possessed, non- arrogant, well disciplined and straightforward. A preceptor practises those principles himself; he esta¬ blishes a code of good conduct; he collects (and masters) mean¬ ings of scriptures and is endowed with (practices) restraints and observances. After learning the Vedas from the ancients, the Seven After remembering the code of conduct of life current in the previous Manvantara, they explained it once again. Hence that Dharma is known as Smarta Dharma. It refers to different castes and stages of life.

हिन्दी अर्थ

इत्येष सन्निवेशों वः कुशद्वीपस्थ वाणितः । क्रौचढद्रीपस्य विस्तार वक्ष्याम्यहमतः परम् १५६

English

Both the types of Dharma are called " Sistacara " (the conduct of the cultured). The word Sis fa has come from the word Sesa (survivor, remainder). 1 Hence Sistacara is the conduct of life for those who remain (i.e. survived the Manvantara). The righteous persons who survive after a Manvan¬ tara are Manu and the Seven Sages. They remain for the con¬ tinuity of the people and for the purpose of establishing virtue (Pharma). Manu and other Sistas have been enumerated by me before. That which has been practised regularly in every Yuga by those Sis fas (shall be known as Sistacara). Study of the three Vedas, agriculture, administration of justice and government, sacrifice, adherence to the (the duties of) castes and stages of life—all these are practised by the Sisfas including Manu and his predecessors. That Sistacara is eternal. The following eight are characteristic Sistacaras: charity, truthfulness, penance, absence of greed, learning, sacri¬ fice, procreation and sympathy. Since the Sisfas (survivors), Manu and the Seven Sages, practise this in all the Manvantaras, it is known as Sistacara. That [which is heard (i.e. refers to gratis) shall be known as Srauta (Dharma); that which is remembered (i.e. refers to Sm T lis) is called Smarta (Dharma). Performance ofsacri-

हिन्दी अर्थ

तस्समिन्द्वीपे नगश्नेष्ठः क़ौथ्वस्तु प्रथमो गिरिः । क्ौचात्परो वामनकों वासनादन्‍्धकारकः अन्धकारात्परश्चापि दिवावन्नाम पवंतः । विवावृतः परश्रापि दिविन्दों गिरिरुच्यते ६२ दिविन्दात्परतश्रवापि पुण्डरीको महागिरिः। पुण्डरीकात्परश्रापि प्रोच्यते दुन्दुभिस्वनः ३६३

English

After seeing and on being asked about it (if) a person does not conceal facts and states them in proper sequence Celibacy, Japa, silence and fasting—these are the roots of penance. Penance is hard and very difficult of achievement. The sacrificial animals, the requisite materials, the ghee offerings, the Rk, Saman and Yajus Mantras, Rtviks and the sacrificial gifts—the collection of all these constitutes Yajha*. Viewing all living beings as one's own self, looking impartially towards friends and foes is called Dayd (sympathy, mercy). One shall not strike back or rebuke when struck or rebuked. Restraint in thought, speech and action and forgive¬ ness is called endurance. Refraining from taking other man's belongings left unprotected by the master, or thrown out on the ground, is called here as non-covetousness.

हिन्दी अर्थ

उष्णात्पर: प्रावरकः प्रावरादन्‍्धकारक:ः । अन्धकारकदेशात्तु घुनिदेश: परः स्मृतः ६७ मुनिदेशात्परश्चैव प्रोच्यते ढुन्दुभिस्वनः। सिद्धचारणसंकीर्णों गौरमायो जबः स्मृतः

English

Abstinence from sexual acts, neither brooding nor imagining about it and complete sexual detachment is called celibacy (Brahmacarya ). If the sense-organs do not adopt a wrong path either for oneself or for others, it is the sign of quiescence or restraint. He who does not get infuriated when thwarted in the ten-fold sensual object and in theeight causes of worldly bondage is considered a conqueror. If a person feels that he must give unto a deserving person whatever is liked by him most or the money (or things) that has come to him duly and justly, that is the characteristic sign of jDa/ztf (Charity). Charity is of three types: the lowest, superiormost, and middling. That which leads to liberation (from Samsara) is of the highest type; that which is given for the achievement of one's selfish ends is the lowest; that which is given to all beings out of pity or their proper sharing with the kins is the middling (type of Dana). That which is enjoined by Srutis and Smrtis, that which conforms to the observance of the duties of castes and stages of

हिन्दी अर्थ

ख्यातिश्न पुण्डरीका च गड्भा सप्तविधा स्मृता ६६ तासां ससुद्रगाश्वान्या सद्यो यास्तु समीपगाः। अनुगच्छन्ति ताः सर्वा विपुलाः सुबहुदकाः क्रौ्चद्वीप: समुद्रेण दधिमण्डोदकेन तु । आवृतः सर्वतः श्रीमान्क्रौशचद्वीपसमेन तु ७१

English

Absence of hatred for what is not liked, abstention from undue praise of what is liked, refraining from overdelighted¬ ness, repentance and dejection is called detachment. Sannyasa means eschewing the fruits of actions performed or intended to be performed. Abandonment of what is good and what is not good is called Tyaga. The knowledge of the transformation from the unmani¬ fest and undifferentiated into the non-sentient and the difference and distinction between the sentient and non-sentient is called jFidna (real knowledge). These are the characteristic signs of the various ancil- lanes ofDharma as mentioned by the sages who knew the I shall now mention the procedure of the Manvantara and the mode of behaviour of the people of one caste with the members of the other castes and among themselves. In every Manvantara, the system of the Vedas differs. (The Vedic Mantras of) Rk, Yajus and Saman remain the same in respect of every deity as before. In spite of e lss °lution of elements, fiatarudriya, the procedure of sacrificial offerings as well as Stotra (hymns or prayers) function as before.

हिन्दी अर्थ

कृश द्वीप की स्थिति को कह दिया ।५८-५६। इसके बाद अब हम क्रॉँंच ढ्ीप के विस्तार को कहते हैं ! कुशद्ीप से यह क्रौंचढ्वीप दूना बड़ा है । यह द्वीप घुत सागर को घेरे हुये है ।६०। इस ढ्वीप का पहला पंत क्रौॉँच है और यह सबसे श्रेष्ठ है। क्रोंच के बाद वामनक, वासनक के बाद अन्धकारक, अख्धकारक के बाद दिवावृत, दिवावुत के बाद दिविन्द, दिविन्द के बाद पुण्डरीक और पृण्डरीक के बाद दुन्दुभिस्वन नामक पर्वत है । ६१-६३॥।

English

When the Gunas were in (a state of) equilibrium, there was the annihilation of everything. There were no Devas anywhere. As if due to their assimilation (rj tideSo) it {Ptadhana) unintelligcntly functions for the sake of Cctana (the conscious one). Thereby it was presided over by Celana (the conscious principle) without its awareness. Both of them function like the fish and the water. The Tattoo (Pradhana) presided over by consciousness (the con¬ scious Purusa) functions through Gunas. Since the cause is present the effect functions in the same way. The object functions due to the subject. The Artha (meaning) functions due to its meaningfulness (state of possessing meaning). The differences which are materialised by Kala (Time) are due to the intrinsic nature of the cause. They become ex¬ plicitly manifest in due course as Mahatand other principles. From Mahal, Ahathkara (Cosmic Ego) is evolved; from Ego the (Subtle) elements. The different elements are evolved due to mutual interaction. The cause immediately transforms (itself) into action. Just as a burning fire-brand spreads its sparks all round simultaneously while falling, so also the conscious Principle {Ksetrajna) that transforms itself due to the action of Time manifests himself.

हिन्दी अर्थ

क्रॉंचद्वीप के ये सातों पवंत रत्नमय हैं। इन पव॑तों पर अनेक फल-पुष्पवाले व॒क्ष और लताएं हैं। इन पर्वतों के मध्य की भूमि क्रमशः दूनी अधिक है। यहाँ के देशों के नाम को भी कहते हैं, सुनिये ।६४-६५। क्रौंच का देश कुशल है, वामन का मनोनुग, मनोनुग के बाद तीसरा देश उष्ण, उष्ण के बाद प्रावरक, प्रावरक के बाद अन्धका रक, अन्धकारक के बाद मुनिदेश और मुनिदेश के बाद दुन्दुभिस्वत नामक देश हैँ। ये देश सिद्ध- चारणों से भरे हैं और यहाँ के निवासी गौर वर्ण के होते हैं ।६६-६८। यहाँ भी सातों देशों में गौरी, कुमुढ्ठती , सन्ध्या, रात्रि, मनोजवा, ख्याति और पुण्डरीका ये सातों नदियाँ बहती हैं। इन नदियों के समीप में बहनेवाली और भी कितनी ही अधिक जलवाली बड़ी-बड़ी नवियाँ हैं, जो समुद्र में जाकर गिरतो हैं। ऋचद्वीप दर्धिमण्डोदक समुद्र से घिरा हुआ है। यह समुद्र भी क्रोंचद्वीप के ही बराबर है। प्लक्ष आदि इतने

English

Just as a glow-worm is suddenly seen in blinding dark¬ ness, so also Mahal is evolved out of the unmanifest and shines like a glow-worm. The Principle of Consciousness stays at the entrance to the great chamber where the embodied principle Mahat stays. Mahal is seen beyond Tamas (the dark principle) on account of its distinct disparity. The fSruti says, "The con- All these are its evolutes and well-shaped too. It is called Siddhi (Evolute) as it is effected through the transformation of embodied Maliat. He (Puma) stays in the body (Pur) and possesses the knowledge of the body. He is called Pumsa as he dwells in the Pur (body), and is called Kseirajna due to his knowledge of the body. Since he has knowledge of the Kselra (body), he is called Kseirajna. Therefore the Lord is called Intellect (Mali). Since he abides with Buddhi (Intellect), he is of the nature of knowledge (Bodha). For the accomplishment (of task of the world?) this non-intelligent entity, both manifest and unmainfest, is pervad¬ ed (by the Intelligent Principle).

हिन्दी अर्थ

एकोनपज्चाशत्तमो5्ध्याय: ३५३

English

Thus it is the conscious principle that dissociates itself from the objects of sense-organs. It is this very principle that cognizes the objects as worthy of being enjoyed. The root V rs means c to go 5. It refers to the Vedas, truthfulness and penance. He who is devoted to these three and attains Brahman is called c Rsi\ 1 The Rsi who attains the knowledge of the great un¬ manifest principle and abstains from worldly attachment simultaneously is called Paramarsi. From the root rs meaning "to go", the name Rsi has been derived. Since the mental sons of Brahma are self- born, they are Isvaras (endowed with spiritual power). He who is not restricted or delimited by measures is called great. Those who attain the Great Principle by means of attributes are called Maharsis. They are the seers who can penetrate beyond intellect. The hearts of those powerful (mental sons) are auspi¬ cious. Eschewing ego and ignorance ( Tamas ), they have attained sagehood.

हिन्दी अर्थ

प्लक्षद्वीपादयों हा ते समासेन प्रकीतिताः । तेषां निसर्गों द्वीपानामानृपृव्यंण स्वशः ७२ न शक्‍य॑ विस्तराहक्तुमपि वर्षशतेरपि । निसर्गोष्यं प्रजानां तु संहारो यश्व तासु बे तत्रापि पर्वताः शुत्राः सप्तेव परिमूषिताः । रत्नाकरास्तथा नचस्तासां नामानि से शूणु

English

Hence those who have a real insight and knowledge ofthe Bhutadi (Cosmic Ego) are called Risis (Sages). The sons of Rsis (Sages) who are born of womb through sexual inter¬ course are called R.sikas. Those (spiritually) powerful ones realize the Tanmatras (subtle elements) and Salya (the truth). The Seven Sages, there¬ fore, are the supreme realizer of the Truth. They are of live classes. Their names are Avyaktatma, Mahatma, Ahamkaratma,, Bhutama and Indriyatma. They practise five kinds of knowledge. Listen to the five classes of sages by their names. As they are born of the sage and are hence (spiritually great), they are called Maharsis. Know the names of the sages who were the sons of these great sages ( Maharsis ). Kavya, Bfhaspati, Kasyapa, Usanas, Utathya, Vamadeva, Apojya, Aisija, Kardama, Visravas, Sakti, Vala- khilya and Dhara. These are called sages because they had attained that stage through their knowledge. Understand that the Rsikas, sons of sages, were born of wombs. Vatsara, Nagrahu, Bharadvaja, Brhaduttha, Sarad- van, Agastya, Ausija, Dlrghatamas, Brhaduktha, Saradvata, Vajasravas, Suvitta, Suvak, Vesaparayana, Dadhlca, Sankha- man and king Vaisravana—these are called R$ikas. They attain¬ ed Rsihood (status of Rsis) through truthfulness. Isvaras, Rsikas and others are the seers (creators of Mantras). Now listen to their names.

हिन्दी अर्थ

देवधिगन्धर्वयुतः प्रथमो मेरुरुच्यते । प्रायायतः ससौवर्ण उदयो नाम प्ब॑तः (७८

English

Bhfgu, Kavya, Pracetas, Dadhlca, Atmavan, Aurva, Jamadagni, Vida, Sarasvata, Advisena, Arupa, Vltahavya, Sumedhasa, Vainya, Prthu, Divodasa, Prasvara, Grtsaman and Nabha: these nineteen sages were the expounders of Mantras. Kasyapa, Vatsara, Vibhrama, Raibhya, Asita and Devala these six belong to the family of KaSyapa and they are the expounders of Brahman. Atri, Arcisana, Syamavan, Nisthura, the intelligent sage Valgutaka and Purvatithi—these are the descendants of Atri. They are great sages ( Maharsis) and seers of Mantras. Vasistha, Sakti, Parasara, (the fourth one) Indrapramati, (the fifth) Bharadvasu, (the sixth) Maitra- varuna, (the seventh) Kundina, (the eighth) Sudyumna, the ninth Brhaspati and the tenth Bharadvaja—these ten are the composers of Mantras and Brahmanas. These are the creators (seers of Mantras) and destroyers of unrighteousness. This characteristic of the Vedas is prescribed for all the branches of the Veda. The word Hetu (reason of inference) is derived from y/hi to destroy'. 1 'That which destroys what is argued by the opponent' is called Hetu. Or it may be from sjhi 'to go'— that which enables one to the acquisition of the meaning' is Hetu. It helps to arrive at a definite (decisive) meaning of a statement after refuting the opponent's standpoint. Preceptors say that it means Hindu (censure) when the statements (of the opponents) are censured due to their defects.

हिन्दी अर्थ

तस्यापरे रेबतको यत्र नित्य प्रतिष्ठितः । रेवती दिवि नक्षत्र पितामहकृतो गिरिः ॥८ १ तस्पापरेण सुमहाज्श्यामो नाम महागिरि: । तस्माच्छुयामत्वमापज्नाः प्रजा पु्वेमिसा: किंल.

English

The word 'PraSarfisa' (Praise) is derived from the root Vsams with the prefix Pra-. A statement is praised by virtue of its merits. 'This is this', 'This is not this'-this sort of indecision is called SarhSayd (Doubt). The concept of Purakalpa is due to its having taken place in the past. The events of ancient times cannot be decided by -Mantras, Brahmanas, Kalpas and Nigamas, howsoever genuine Verses 108-117 explain some terms such as Hetu, Pratamsi, Sutra etc. Just as this, so also is that; this is also so, this is the tenth instruction of the Brahmana. The utility of the antras is in the prescribed rites through injunctions. The word ' Mantra ' is derived from y/mantr The knowers of Sutras called that (statement) as Sutra which consists of very few syllables, is free from ambi¬ guity, full of essence, which is comprehensive in application yet devoid of superfluous adjuncts and contains no objectionable word.