Adhyaya 61

हिन्दी अर्थ

में वैनतेय गरुड़ का हजारों योजन लम्बा-चौड़ा एक नगर है, जो पक्षियों से भरा हुआ है ।३१-३३॥ पांचवे अनेक योजन विस्तीर्ण शर्कराभोम में हैत्यसिह धीमान् विरोचन का नगर है। बैंदूये, भग्निजिद्न, हिरण्याक्ष, घीमान् राक्षस विद्युज्जिह्र, महामेघ और राक्षसेन्द्र शालि के भी पुर वहीं हैं। इसके अनन्तर कर्मार, स्वस्तिक

English

Bharadvaja, Yajnavaikya, Galaki, Salaki, the intelli¬ gent Satabalaka, the excellent Brahmana Naigama and Bhara- He had three noble-souled disciples endowed with good qualities. They were the intelligent Nandayanlya, the wise Pannagari and the third one Aryava (Arjava in Bd. P.). They were of praise-worthy, holy observances due to their penance. They were devoid of passions, endowed with very great splend¬ our and masters of the knowledge of Samhitas. Hence they were called Bahvrcas by whom Samhitas were propagated., The sage of the spiritual lineage of Vaisampayana composed Yajurveda. Eightysix auspicious Samhitas of Yajus (r) Mantras had been composed by him. 2 He passed them over to his disciples. They grasped them in accordance with the in¬ junctions. The sage Yajnavalkya of great penance alone was left out. But he too composed eightysix alternative Samhitas. Each of these three had three subdivisions. Thus there arose nine different schools. The three main schools are Udlcyas (the northerners), MadhyadeSas (those of the middle countries) and Pracyas (the easterners). Syamayani became the chief of the nort ern These are the three regional heads. 3 Arum was eulogised as the first and foremost of those who had been established in the MadhyadeSa. Alambi was the first among the easterners. The academic genealogy of Bahvrcas: cf. vajur-vedasya $adaiili bhedd bhavanti I Our text reads: trodafyidayab 'Trayodasin and All these Brahmanas who expounded the Samhitas are also called *Carakas\ 'What was the reason whereby the Adhvaryus were called Carakas? What was it that they performed? For what reason they were termed thus?" "O excellent Brahmanas, he who does not come here within seven nights shall have to perform expiatory rite for Then all the sages, except Vaisari-mavnna "I shall perform it single-handedly. Let these sages On being thus addressed, the infuriated Vaisarhpayana spoke to Yajnavalkya: "Return so me whatever you have learnt from me 55. On being commanded thus, that sage Yajnavalkya, the most excellent among the knowers of Brahman, vomited the embodied forms of Yajur-Mantras smeared with blood and gave them back to his preceptor.

हिन्दी अर्थ

महामेधस्य च पुरं राक्षसेखस्थ शालिनः । कर्मारस्य च नागस्य स्वस्तिकस्य जयस्य च एवं पुरसहर्नाणि नागदानवरक्षसाम् । पतचमेइपि तथा ज्ञेयं शकरानिलये सदा ३२७ षष्ठे तले देत्यपतेः केसरेनंगरोत्तमम् । सुपबेणः पुलोम्नश्र नगरं महिषस्थ च ॥

English

O Brahmanas, then he meditated and worshipped the Sun-god. What was vomited rose up in the sky and stood near the Solar Brahman. The delighted Sun handed over the Yajur-Mantras which had gone up to the solar disc. The Sun-god gave them to the intelligent Brahmarati (in Bd. P.) Yajnavalkya who had assumed the form of a horse. Thenceforth, the Brahmanas who began the study of the Yajus handed over to Yajnavalkya in the form of a horse ( Vajin ) became known as Vajins. Those by whom the expiatory rite for Brahma-hatya (Brahmana-slaughter) was performed are remembered as Carakas 1 because of their performance of atonement (for Brahmana 5 s slaughter). The disciples of Vaisarhpayana are call¬ ed Carakas. These were called Carakas. Now understand the Vajins, the disciples of Yajnavalkya. They were 2 * *: Kanva, Vai- dheya, Salin, Madhyandina, Sapeyl, Vidigadha, Apya, Uddala, Tamrayana, Vatsya, Galava, Saisiri, Atavl, ParnI, Vlranl and Samparayana. These fifteen are known as Vajins. Thus there are hundred and one alternative Samhitas. A popular etymology of Caraka (SKD ) derives it from y/car c to go,' 'to know* and hence caraka is a knower of Vedas and medical science* and quotes from Bhava Prakasa how Sesa espied diseases and sufferings on the earth and composed a medical treatise out of compassion. Here it means c a follower of a branch of Black Yajurveda who follow.' fecial practices and rites different from those in SatapathaBr. (vide MW. 389). Cf. The list of disciples of Yajnavalkya in CVS, It differs in Jaimini taught his son Sumantu. 1 * 3 * 5 6 Sumantu taught his son Sutavan. Sutavan taught his son Sukarman. After learning in a short while a thousand Samhitas, Sukarman, expounded them to his thousand disciples having the brilliance of the Sun. Verses 27-48 give the genealogy of Sama Veda teachers. It differs much from the list of Sama Veda teachers in CVS p -40. The Bd. P. list (in 1.2.35. 31-55) is also somewhat different from our Purana, Our text gives following genealogy. Indra killed all of them because they pursued their studies even on prohibited days. Then Sukarman performed a fast unto death, for the sake of his disciples. On seeing him infuriated, Indra granted him a boon: "Two disciples of great prowess and brilliance of fire you will have. They will be highly intelligent and will study all the thousand Samhitas. They will be blessed. O excellent Brah- mana, do not be angry." After saying this to the renowned Sukarman and see¬ ing him mollified, the glorious Indra vanished there itself. O excellent Brahmanas, the intelligent Pausyanjin was his first disciple and king Hiranyanabha of Kusika race was the second. Pausyanjin taught five hundred Samhitas. The auspi¬ cious disciples of Pausyanjin were generally the northerners.

हिन्दी अर्थ

राक्षसेन्द्रस्य च पुरपुत्कोशस्य महात्मनः द . ॥हेफ

English

The powerful Kausikya taught five hundred Samhitas. The disciples of Hiranyanabha arc known as the easterners and the Samagas. LokaksI, Kuthumi, Kusltl and Langali were the four disciples of Pausyanjin. Now know their divisions (branches). Ranayaniya, son of Tandi, the highly learned Mula- carin, Kaitiputra and Satyaputra—know these to be the dis¬ ciples of different branches of Lokaksin. Kuthumi had three sons, viz. Aurasa, Rasapasara and the brilliant Bhagavitti. These three were famous as Kaulhumas. The two sages Sauridyu and Srrigiputra performed holy rites. Ranayaniya and Saumitri were experts in Samaveda. Sfngiputra of great penance expounded three Sam¬ hitas, O excellent Brahmanas, to Caila, Pracinayoga, Surala. Parasarya, disciple of Kuthumi, expounded six Sam¬ hitas. Asurayana, Vaisakhya, Vedavrddha, Parayana, Pracina- yogaputra and intelligent Patanjali are known as the six dis¬ ciples of Parasarya, the disciple of Kuthumi. Langali and Sali- hotra expounded six Samhitas each. Bhaluki, Kamahani, Jaimini, Lomagayina, Kantfa and Kolaha—these six are known as Langalas. These were the dis¬ ciples of Langali and they popularised these Samhitas. Hiranyanabha, who was the son of a king who had dis¬ ciples [ or who had as his disciple Krta, the son of a king] and who was the most excellent among men, composed twenty- four Samhitas. Listen and understand the names of those dis¬ ciples whom he taught. Rada, Mahavirya, Pancama, Vahana, Talaka, Pandaka, Kalika, Rajika, Gautama, Ajabasta, Somaraja, Pfsthaghna, Parikrsta, UIukhalaka,YavIyasa, Vaisala, Angullya, Kausika, Salimahjarisatya, Kaplya, Kanlka and the righte¬ ous Parasara—all these were ancient singers of Saman. Two sages, the most excellent among the Saman-sing- ers, are said to be Pausyanji and Krti. They are the composers of Samhitas. O Brahmanas, Sumantu divided the Atharva Veda into two and handed the entire Veda toKabandha. 1 Know its order. Verses 49-55 give the genealogy of the teachers of the Atharva Veda and its branches. It is different from the list in CVS p -49 and to some extent from the Bd. P. Kabandha divided it into two and taught one to Pathya and the second to Vedasparsa. Vedasparsa divided it again into four. Moda Brahmabala, Pippalada, Saukvayani the knower ol Dharma, and Tapana—thase were the four disciples of Vedas¬ parsa (who were) firm in holy rites. Know the excellent threefold division (i.e. disciples

हिन्दी अर्थ

एवं पुरसहर्लाणि नागदानवरक्षसाम् । षष्ठे तलेइस्मिन्विख्याते शिलाभौमे रसातले (४० देत्यानां दानवानां च समुदीर्णमंहापुरेः उदीर्णेराक्षसवासरनेकेश्च समाकुलम् ४४

English

Saindhava gave it to Munjakesa. The Samhita was lvided again into two. The alternative Samhitas of the Atharva Veda are five * 1, viz. Naksatrakalpa, Vaitana, (the third) Samhitavidhi, the fourth Angiras-kalpa and the fifth Santi- alpa. O excellent sages, the Purana too was expounded by me after dividing it into six. The composers of the Samhitas were Kasyapa, Savarni The divisions of the Atharva Veda are five (1) Naksatra Kalpa, (2) Vaitana (prob. Vidhana Kalpa as in CVS.), (3) Samhita Vidhi (prob. Samhita Kalpa of CVS p.*46), (4) Ahgiras Kalpa, (5) Santi Kalpa. Verses 56-61 state the position of the Puranic lore: Although Loma- harsana had eleven disciples, only three of.them—Kasyapa, Savarni and Samsapayana composed Puraria Samhitas in addition to their Guru's work. There Samhitas had four pddas (parts) and 4000 verses. Only Samsapayana*s Samhita contained 8600 veises. All of them have four Padas. All of them expound the same matter. Tlicy were distinguished by separate readings like the recensions of the Vedas. Excepting Samsapayana's Samhita each contains four thousand verses. The Samhitas of Lomaharsana are original, then come the Saiiihitas of Kasyapa. The third are theSarhhitas of Savarni. All these can be readily understood by the scholars of Yajur Veda. The Samhitas of Sarhsapayana are embellished by the topics of exhortation. There are eight thousand six hundred verses. There are additional fifteen and ten along with ten (Rks?) known as Valakhilyas, Sarnapraikhas along with Savarnas. 1 The Saman Mantras are eight thousand fourteen (intheSama Veda) including Aranyaka along with Homa. Samagas (Sama-singers) sing them. The Adhvaryava Veda consists of twelve thousand Man¬ tras including the Yajur (Veda) and Brahraanas as compiled (classified) by Vyasa. It includes the Gramya, Aranyaka and the Mantrakarana. Henceforth the narratives will be known as Puroa-kalhas (former or ancient narratives). The Rk, Brahmana and Yajus are remembered to have Gramya, Aranyaand Mantra (Sections). There are additional compilations (Khila) and supplementary ones ( Upakhila ) of Haridravlya as also the Paraksudras of Taittiriyas. Verses 62-73 give the number'of Mantras in Vedic Text. But after comparing the figures stated in this Purana and those in CVS (Saunaka's Carapa-Vyiiha-Sutra) and the published editions of Vedic texts, I am constrai¬ ned to repeat what I said about the author of Bd. P. (Bd. 2.35, , Footnote 2): The Rk verses in ihc Vajasancyl Sariihita are a hundred less than two thousand. The Brahmana portion contains four times that number. The total number of Yajur Mantras and Rks is eight thousand eight hundred eighty plus a quarter more along with Sukriya (Samans belonging to Pravargya) and Khila (additional) Mantras (according.to) Yajnavalkya. Similarly listen to the extent of the Samhita ofCarana 1 - Vidyas (sections of Vedic School—of Atharva?). They contain six thousand twenty-six Rks. Yajur Mantras, it is said, are some¬ what more than this.

हिन्दी अर्थ

और जय नामक नाग वहाँ निवास करते हैं। इस प्रकार पाँचवें शक्कर की तरह मृत्तिकावाले तल में नाग, दानव, राक्षसों के हजारों पुर हैं ।३४-३७! छुठें तल में देत्यपति केसरि का उत्तम नगर है+ वहाँ सुपर्वा, द पुलोमा और महिष के नगर एवं महात्मा उत्क्रोश राक्षस का भी पुर वहीं है। शतशीर्ष सुरसापूत्र वहाँ आनन्द से रहा करते हैं ओर कश्यपतनय श्रीमान् वासुकि नामक नागराज भी निवास करते हैं। इस प्रकार शिला-

English

There are eleven thousand twenty Rks (in Yajus). In the Samhita of Bhrgu, there are ten thousand three hundred and eighty Rks and a thousand Mantras. The number of Rks in Atharva Veda is more. These are mentioned as five thousand. Some sages add nine hundred and eighty Rks. This is mentioned by Angiras who includes the Aranyaka portion. Thus the number of Rks and the different recensions have been enumerated. The composers of Rks are the cause of the differences in recensions. In all the Manvantaras, the recensional differen¬ ces are the same. The Vedic text which is the creation of Prajapati is eternal. These variations are due to the non-eternal nature of Devas. Creation of Mantras takes place again and again 2 (in every Manvantara). The determination of the names of the Devas takes place in each Manvantara. The divisions of Sruti in the Dva- para Yuga have been narrated. Thus, afrer handing over the Vedas and other mantras to his disciples, the holy lord, the excellent sage Vyasa went to the forest for performing penance. These different recensions have been made by his disciples and their disciples. The fourteen lores are the (six) Angas (ancillary sub¬ jects), the four Vedas, MImarasa,Nyaya-vistara(logic),Dharma- sastra and Puranas. Bd. P. (1.2.35.78) reads Carapa —a school of the Atharva Veda. Puranic writer believed that Devas are not eternal but Man ras are so and they manifest themselves again and again m the new world order, after the new creation of the world. (If four more lores viz.) Ayurveda (Science of Medi¬ cine), Dhanur Veda (Science of Archery), Gandharva-Veda (i.e. Musicology) and the fourth Arthasastra (Science of Economics and Politics) (are added) the number (of lores) be¬ comes eighteen. 1 It should be known that Brahmarsis are the earliest ones, thereafter come Devarsis and then Rajarsis. 2 Thus the sources of origin of Rsis are three. It is through sages of well- disciplined observances, that Rsis were born. Expounders of Brahman are born in the five Gotras viz. among the descendants of Kasyapa, Vasistha, Bhrgu, Angi- ras and Atri. They are called Brahmarsis because they can go to (approach) Brahma. Devarsis (Celestial Sages) are the sons of Dharma, Pulastya, Kratu, Pulaha, Pratyusa, Prabhasa and Kas'yapa. Listen to the enumeration of their names. The Celestial Sages, Kara and Narayana are the two sons of Dharma. Valakhilyas are the sons of Kratu; Kardama is the son of Pulaha. Kubera is the son of Pulastya and Acala is known as the son of Pratyusa. Parvata and Narada are the sons of Kasyapa. They are remembered as Devarsis (Celestial Sages), because they ap- proach Devas. Kings born in the race of Manu and in the dynasty of Atla (Pururavas), viz. Ailas, Aiksvakas (descendants of Iksvaku) and Nabhagas should be known as Rajarsis (Royal Sages).

हिन्दी अर्थ

भौम नामक छठें रसातल में नाग, दानव, राक्षसों के हजारों पुर हैं ।३८-४०। सबके पश्चिम या पीछे सातवाँ पाताल तल है यहाँ बलि का नर-नारियों से युक्त आनन्ददायक नगर है यह असुरों तथा नागों से पूर्ण और उत्कट देवशन्रुओं से व्याप्त है। यहीं मुचुकुन्द देत्य का महानगर है ।४१-४२॥ यह तल दितिपुत्रों के अनेकानेक विशाल पुरों तथा धन सम्पन्न हजारों नाग-नगरों एवं देत्य-दानवों के बड़े-बड़े महापुरों से और राक्षसों के अनेकानेक विशाल भवनों से भरा पड़ा है। है ब्राह्मणों ! बहुयोजन विस्तीण पाताल के अन्त में सर्पगण निवास करते हैं। ये महात्मा कुण्डली लाल कमल की तरह आँखवाले, अजर-अमर, घौत शंख की तरह (उज्ब्वल) शरीरवाले, नील वस्त्र को धारण करनेवाले और विचित्र माला को धारण करनेवाले हैं । ये विशाल भुजा वाले और विद्याल शरीर बाले हैं । ये कान्तिमान् प्रभु कुण्डली, निर्मेल, सुवर्णश्वज्धमय और

English

Verses 80-93 define the i, m. <n u. Economics > Administration) They are called Rajar$is because they have attained ( Rsanti ) the Prajas (subjects) through delighting them [Rahjandt). Brahmarsis are considered to be established in Brahmaloka. The auspicious Devarsis (Celestial Sages) should be known as established in Devaloka. The Celestial Sages (Devarsis) andRajarsis are proclaim¬ ed as Brahmarsis on account of their nobility of birth, penance, ability to utter (compose and recite) Mantras. I shall now mention the characteristics of Devarsis and others. They have the knowledge of the past, present and future. They always speak the truth. They are enlightened and they are united to (their) self. They are well-known through their penance. Even while in the womb, the darkness of igno¬ rance has been dispelled by them. They practise the repetition of Mantras. Due to their Supreme Power, they are omnipresent. Devas, Brahmanas and Kings are in communion with the sages. Those who study and practise the above are considered to be Rsis. Seven of them with the following seven traits are remem¬ bered as Saptarsis (the Seven Sages), x They are long-lived; they compose Mantras; they arc possessed of noble qualities; they are endowed with divine visions; they are enlightened; they practise virtue directly and make their lineage function. Everyday they observe the six rites; they are flourishing householders; they believe in Adrsta (the Unseen Principle), the cause of Karmans, and act accordingly. They maintain their lives without rustic vulgarities; they prepare their own tasty dishes.; they maintain families; they are prosper¬ ous externally and internally. The arrangement of castes and stages of life in the Krta and other Yugas is made at the outset by them in each and every Age. When.the Treta Yuga begins again, these seven sages again establish the castes and stages of life entirely. In their family heroes are born again and again. Veises 94-98 describe the special qualifications, duties etc. of the Saptarsis (Seven Sages) who arc credited with a very long life. When a son is born to a father, and when the son turns into a father, the line of sages continues without a break. The sages thus live till the end of the Yuga. The number of sages who are householders is said to be eightyeight thousand. Those who resort to the Pitryana to the south of Aryaman (the Sun god), take wives unto themselves and per¬ form AgnihoPa (domestic sacrifices). They are known as the cause of progeny. Householders are innumerable. They resort to cremation ground. Eightyeight thousand of them are in the northern path. Those sages of sublimated sexuality who are reported to have attained heaven, arc reborn at the end of the Yuga as the composers of Mantras and Brahmanas. Thus they are repeatedly reborn in Dvapara Ages. They are the composers of Kalpa -Texts (Ritualistic Texts), propounders of commentatorial literature on diiTerent sciences at the end of the Yuga. When this Dvapara is over, in the further Dvapara Asvatthaman, the son of Drona, will be the Vedavyasa of great penance. 1

हिन्दी अर्थ

प्रदीष्त हजारों मुखों से वहाँ सुशोभित रहते हैं। ये नागराज अग्नि की चंचल शिखा की तरह अनगिनत

English

In the future times the different recensions of the Vedas will be composed by him. By virtue of his great penance, he will attain eternal Brahman. Karman is attained by penance; through Karman fame is attained; through fame truth is attained; and through truth eternal Brahman is attained. From the eternal immortality is attained and from immortality essence of every object is attained. This eternal one-syllabled ( Om) Brahman, is established in the Self {Atman). It is called Brahman due to its greatness or (inconceivable) vastness. It remains in the form of Pranava and is known as Bhuh, Bhuvak, Svak. Obeisance to theBrahman of the form of Rk Yajus, Saman and Atharvan. Obeisance to that excellent Brahman that is known as the cause of the annihilation and origination of the Uni¬ verse and that is the esoteric secret beyond Maliat. It is unfathomable, unlimited and inexhaustible or imperishable. It is the source of the delusion of the Universe. It is the cause of the realization of human aims through enlight¬ enment and activity. It is the culminating point of those who adhere to the tenets of the Sankhya philosophy, the goal which gives its asso¬ ciation (?) It is the unmanifest, immortal, eternal Brahman, the cause of Prakrti. It is called Pradhana, self-bom, the secret and Sattva. It is indivisible, the essence of everything (Sukra), imperishable and multiformed. In the Krta Yuga (as) there are no religious rites, how can there be a rite not done? In this world whatever is once done or whatever is committed or omitted, whatever has been heard or should be heard, whether good or bad, what should be known, pondered over, touched or enjoyed, seen, heard or realized (is so by Brahman). Whatever has been shown by Him is the (only) know¬ ledge of Devarsis. Who can scrutinize that which He (Brahman) has pointed out*.It is the Lord alone who has declared all things to all. When anything is done by anyone, he gets identified with it. What is done by one, is previously conceived by another (i.e. by Brahman). When (even) a verbal effort ( vanmayam) by anyone is made anywhere that is done by Him (Brahman) only. The act (merely) appears to be done by the doer. Absence of passion, over-attachment, knowledge, igno¬ rance, pleasure, displeasure, dharma and adharma (good and evil), happiness, sorrow, death, immortality, the state of being above, below or at the sides—all these are due to the unseen (Adrsfa, destiny). In every Treta Age Svayambhuva (Manu),the eldest son of Brahma, the Supreme God, is the only knower of all lores which he classifies in the Dvapara Age. In the Vai- vasvata Manvantara, it is Brahma who teaches that lore at the outset. Being born frequently in the revolving cycles of the Yugas, the sages compose and propagate Samhitas. It is mentioned before that there are eighty-eight thousand Srutarsis. They propagate these (Vedic) Samhitas again and again.

हिन्दी अर्थ

रेद८ वायुपुराणम् स जिद्दामालया देवो लोलज्वालानलाधिषा । ज्वालामालापरिक्षिप्त: कैलास इब लक्ष्पते..

English

Those branches (of the Vedic lore) are rearranged again and again in every Yuga by them who, following the Southern Path, resorted to cremation grounds ( = died). It should be known that the composition of all the different branches (of the Vedas) in the past and future Man- vantaras takes place in a similar way. (The composition of the branches of Veda) of the past (Manvantaras) have elapsed, those of the present (Man¬ vantara) exist, and those of the future (Manvantara) will be described in the future. The later Manvantara shall be understood through the earlier Manvantara. Both of them shall be understood through the present (Manvantara). The decision of the Man¬ vantara is on this-basis. Thus Devas, Rt|sf Sages and Manus jo up and return along with the Mantras. For Pain Kalpa of the Text Bd. 2.35.153 1 1I- 1 45 But till they see through this defective nature of these successive rebirths, they continue. The rebirths continue for ten Celestial Yugas before they stop. ' From Janaloka they go to Tapoloka from whence they do not return. Thus thousands of Celestial Yugas have elapsed. In Brahmaloka they meet death along with sages. It is impossible to describe in detail and in the proper order, the Manvantaras of the previous Kalpas that have gone before, because time is beginningless and they are innume¬ rable. Hundreds and thousands of Manvantaras and Kalpas have gone along with the Pitjrs, Sages, Devas and sets of Seven Sages that are the creatures of time. Dissolution at the end of a Manvantara and crea¬ tion at the end of dissolution, of Devas, Rsis, Pitrs and Manus cannot be described in detail and in proper order even in hun¬ dreds of years. The details of creation and annihilation cannot be stated. Now understand the duration of a Manvantara, according to the human calculation. The duration of a Manvantara according to the celes¬ tial calculation is eight hundred fiftytwo thousand years. Fourteen times this period constitute the Abhutasam - plava (the period of final dissolution). A thousand sets of four Yugas constitute a day of Brahma. All the living beings will be scorched by the rays of the Sun. Keeping Brahma at the head, and accompanied by Devas, Sages and Danavas, they will enter lord Mahesvara, the most excellent among Devas. (The period) what is called Yuga has been already That which includes Krta and Treta, Dvapara and Kali is known as Caturyuga (set of four Yugas). When it revol¬ ves into seventyone cycles, it is the period of a Manvantara. Thus the lord has ordained.

हिन्दी अर्थ

जटाकरालो द्युतिमाल्लेंक्ष्तते शयनासने । विस्तीर्ण इब मेदिन्यां सहक्नशिखरो गिरिः 0५१

English

The characteristics of the Manvantaras of the past or of the future are explained through (those of) the present one. Thus the mode of creation of Svayambhuva Manu has been narrated. I shall now mention the interim period which links it with the following Manvantara. The Manvantaras in the future will also pass as in the previous period along with Devas and sages through the inevitabi¬ Those who have been the lords of the three worlds in this Manvantara, the Seven Sages, Devas, Pitrs and Manus are known as Sadhakas throughout the period of this Manvantara. Realising the expiry of their tenure and the fall from authority, they eagerly turn to go to Maharloka. The deities who decline in this Manvantara survive Krta Yuga in the course of their life time. In the meanwhile the future lords of Manvantaras, Dei¬ ties, Pitrs, Sages and Manus are born similarly. In every Manvantara it is the surviving subjects at the end of Kaliyugas who constitute the earlier subjects of the Krta Yugas. Just as the continuity of Krta Yuga is remembered as preceded by Kali Yuga by learned men, so also the beginning of Manvantaras is preceded by the end of (the previous) Manvantara. When the earlier Manvantara declines and the later one begins to function, those who survive in the beginning of the Krta Yuga, viz. the Seven Sages and Manu, remain biding their time (performing penance). When the creation of rain begins, they function actively for the proper working of the Manvantara and for the Verses 145-176 describe Pratisandhi —transition from one Yuga or Manvantara to another. Even as they perform penance extremely difficult to be performed for the Devas, Asuras, Pitrs, Sages, Serpents, Ghosts and Goblins, Gandharvas, Yaksas andRaksasas are born as before on the death of the earlier persons. The good people who have survived, begin to teach and propagate the good conduct of life. In the beginning of the Manvantaras, Manu and the Seven Sages initiate the holy rites. Human beings along with the Devas also perform those rites. At the beginning of a Manvantara as in the begin¬ ning of the Treta Yuga, when Devas and men become stabilised in Dharma, they absolve themselves from the idebtedness to Rsis (sages) by observing celibacy, to Pitrs by procereation and to the Devas by performance of sacrifices. After remaining in the practice of virtue pertaining to the castes and stages of life for a hundred thousand years, and after establishing the set of three Vedas, agricultural and other occupations for livelihood, maintenance of law and order and the virtuous practice of the discipline of castes and stages of life,

हिन्दी अर्थ

स॒ राजा सर्वनागानां शेषो नाम महाद्युतिः स वेष्णवी ह्यहितनुमंय्यादायां व्यवस्थिता ५३ सप्तवमेते कथिता व्यवहार्या रसातला: । देवासुरमहानागराक्षसाध्युषिताः सदा पट अतः परमनालोक्यमगम्यं सिद्धसाधुभि:। देवानासप्यविदितं व्यवहारविवर्जितम् पृथिव्यग्स्यम्बुवायूनां नभसश्च द्विजोत्तमा: । महत्त्वसेवम्षिभिवंण्यते नात्र संशय:

English

After they have set out for heaven, they at the outset At the end of the Manvantara, they abandon their abodes and go to Maharloka which is free from ailments, Free from aberrations, endowed with mental Siddhis, these people of self-control, stay till the final dissolution, observ- When all these have passed all the abodes become vacant everywhere Among the Seven Sages, Manu, Devas and Pitrs those who had been before die along with the future ones (?) Their final dissolution takes place at the close of (all) Manvantaras. They continue endlessly in the same order in all the Manvantaras, till the final dissolution of all beings. Thus the characteristics of the inter-link of the past Manvantaras and future have been declared by Svayambhuva Manu. The sequence of the Manvantaras of the past and future is snapped entirely through the final dissolution. After the lapse of the Manvantaras, these attain Maharloka; from Maharloka they go to Jana, Tapah and Satya Lokas. As observed by those who have that sort of mystic experience and as proved by manifold testimony, they stay in Satya Loka, but when aberrations set in at the hour of dissolution of Manvantara, they lerve off Satya Loka and with devotion they enter the body of lord Narayana, of vast incomprehensible size. In all the changes of Manvantaras that have been functioning for a long time, the world of living beings does not remain (the same) even for a moment. Due to the nature of destiny, it (the world) undergoes changes by way of decrease or increase. It is highly meritorious to eulogise the lords born It is conducive to the attainment of heaven. It is very holy, highly esoteric, capable of granting progeny. It should be recited during great parvan days. It is conducive to the removal of the effects of bad dreams and is conducive to longevity. Resort to the great principle Sumahesa for attaining Siddhis. Resort to this Purana which contains the narratives of Prajapatis, Devas, Sages, the well-known yet sacred origination of the unborn Lord and for the fulfilment of my narration. Thus I have described the Svayambhuva Manvantara in detail and in the proper order. What more shall I describe to you?