Adhyaya 66

हिन्दी अर्थ

योजनाग्रान्मुहुतेस्य इसां संख्यां निबोधत । पूर्ण शतसहस्राणामे्कात्रिशत्तु सा स्मृता १२० प्चाशत्तु तथाअन्यानि सहस्राण्यधिकानि तु । मौहतिकी गतिहाँंषा सुर्यस्य तु विधोयते एतेन गतियोगेन यदा काष्ठां तु दक्षिणाम् । पर्यागच्छेत्तदा55वित्यो माघे काष्ठन्तमेव हि.

English

Please narrate in detail the birth and origin of all I shall now recount the progeny of Dharma. (Listen and) understand. Daksa, the son of Pracetas, gave these ten daughters to Dharma as wives, viz. Arundhati, Vasu, Yarn!, Lariiba, Bhanu, Marutvatl, Sariikalpa, Muhurta, Sadhya and ViSva. Sadhya bore to Dharma twelve sons called Sadhyas. The highly fortunate Sadhyas were born according to their wish and were partakers of shares in Yajfias. Those who are conversant with Devas (Devata-lore) know them to be greater than other Devas. It is reported that the Devas (called) Jayas were creat¬ ed out of the mouth of Brahma through the desire for progeny. All of them are remembered as having Mantras as their bodies in the Manvantaras. These names of those Jayas are famous: Darsa, Paurnamasa, Brhad Rathantara, Citti, Vicitti, Akuti, Kuti, Vijnatr, Vijnata, Manas and Yajna. As a result of the curse of Brahma, they were born The blessed sons of Dharma, the twelve deathless ones (named) Sadhyas, had been formerly born in the Caksusa Manvantara. The highly powerful Devas who had passed away in the Svarocisa Manvantara assumed the name of Tusitas in the Caksusa Manvantara and spoke to one another. When the duration of Svarocisa Manvantara remained but little, the Tusita Devas conferred with one another—"We shall enter the blessed Sadhyas and be born in the Manvantara. That will be conducive to our welfare 5 '. After saying thus, all of them were born in the Cak¬ susa Manvantara as the twelve sons of Dharma, son of Svayam- bhu (god Brahma). Nara and Narayana too were born there again. Vipas- cit who was Indra and Satya who was Hari were in the Svaro¬ cisa Manvantara the Tusita gods. When Tu§itas became Sadhyas, these names are mentioned—Manas, Anumanta, Prana, Nara, the power¬ ful Yana, Citti, Haya, Naya, Harhsa, Narayana, Prabhava and Vibhu. They were born as the twelve Sadhyas. In the Svayariibhuva Manvantara at the outset, then in the Svarocisa Manvantara these were the names of the Tusitas. (Listen and) understand them. They were—Prana, Apana, Udana, Samana, Vyana, Caksus, Srotra, Prana(?), Sparsa, Buddhi and Manas.

हिन्दी अर्थ

सपंते दक्षिणायां तु काष्ठायां तन्निबोधत । नव कोटब्यः प्रसंख्याता योजने: परिमण्डलम्

English

Formerly only these • names of Tusitas were remem¬ bered: Prana, Apana, Udana, Samana and Vyana. The Vasus were the sons of Vasu. They are remember¬ ed as the younger brothers of Sadhyas. These are glorified as the eight Vasus Dhara, Dhruva, Soma, Apa, Anala, Anila, Prat- yusa and Prabhasa. Dravina and Hutahavyavaha were the sons of Dhara; Soma's sons were lord Varca and Budha who is known as a planet. These two were born of Rohini and are famous in the three worlds. Dhara, Ormi and Kalila—these three too were the sons of Candramas (Moon god). Apa's sons were Vaitandya, Sama and Santa. Skanda and Sanatkumara were born of the fourth part of Tejas (fire). Agni's son Kumara was born in the Sara grove (a kind of reed). Sakha, Visakha and Naigameya were his younger brothers. Anila's (Wind god) wife was Siva and her sons were Manojava and Avijnatagati. Anila had these two sons. They know that the son of Pratyusa was sage Devala by name. Devala had two sons Ksamavan and Manxsin. Brhaspati's sister was an excellent woman, celibate and having Yogic Siddhis. Unattached (to the worldly affairs or things) she roamed the entire Universe. She who became the wife of Prabhasa, the eighth among the Vasus, had a son Visvakarma who was the Prajapati of all Silpis (artisans and sculptors). He is the maker of all arts and crafts. He is the car¬ penter of the Devas. He makes and causes others to make orna¬ ments. He makes the aerial chariots of all Devas. The human craftsmen depend upon (and emulate) his mechanical arts. The ten renowned Visvedevas were born of Visva. They were—Kratu, Daksa, Sravas, Satya, Kala, Kama, Dhuni, Kuruvan, Prabhavan and Rocamana. [ They] are remembered as the ten sons of Dharma. They were the auspicious sons born of Visva.

हिन्दी अर्थ

का एक भाग अगिन में प्रवेश कर जाता है। इसीसे अग्नि रात को बहुत दूर से मालूम पूड़ती है। फिर जब सू्यथं का उदय होता है, तब उनके अस्तकालीन तेज के साथ अग्नि का तेज भी सूर्य में मिल जाता है। इसीसे सूय॑ दिन में अधिक तपते हैं। सूय्य का प्रकाशमान तेज और अग्नि का उष्ण तेज परस्पर मिलकर सम्पूर्ण लोगों को दिनरात सन्तुष्ट करते हैं। उत्तर भूम्यर्श' में अथवा दक्षिण भूम्यद्धें में जब सूर्य उगते हैं, तब रात्रि जल के बीच प्रवेश कर जाती है इसलिये दिन में रात के प्रवेश करने से जल ताम्र वर्ण का हो जाता है ।8!१२-११५। फिर जब सूर्य अस्त हो जाते हैं, तब दिन भी जल में प्रवेश कर जाता है। इसी कारण जल में दिन के प्रवेश कर जाने से रात को जल उज्ज्वल हो जाता है। सूर्य के प्रकाश से युक्त दिन है और अन्धकारमयी रात्रि है। इसीलिये सूर्य को देखकर ही अर्थात् सूर्य के उदय-अस्त से ही दिन-

English

The Marutvants were the sons of Marutvatl. The Bhanu groups were remembered as the sons ofBhanu. The The learned Samkalpa (conception) was born of Sam- kalpa. The Nagavlthls consisting of three patlis were born of Jam! (Yarn!). All the objects on the Earth were born of Arundhatl. Thus the learned and eternal creation of Dharma has been narrated. O men of holy rites, I shall mention the names of the Muhurta's and Tithis along with their presiding lords. 1 Even as I recount, listen and understand. (Incidentally I shall mention) the divisions of days and nights, the constellations in briefand all the Muhurtas and stars that appear during days and nights. More than six hundred Kalas are mentioned during days and nights. The manifestation of Rtus is based on the special movement of the Sun. Those who know Vedas calculate Tithis as the basis of festivals. For the purpose of charitable gifts on behalf of Pitrs, they utilise the different occasions (even if no apparent peculia¬ rity is seen). The divisions {Muhiirtas or Bhagas) in the day are Raudra, Sarva, Maitra, Pintjya, Vasava, Apya, Vaisvadeva, Brahma—these Muhurtas cover the period till mid-day. Praja- patya, Aindra, Indra, Nirrti, Varuna and Aryamna and Bhaga: these Muhurtas of the day are caused by the Sun. They are to be known in accordance with their magnitude by means of the gnomons. Aja, Ahir-Budhnya, Pusa, Yamadevata, Agneya, Prajapatya, Brahma, Saumya, Aditya, Barhaspatya, Vaisnava, Savitra, Tvas tra and Vayavya—these are the fifteen Muhurtas Only three positions have been assigned for all the planets. They must be known in order as southern, northern and middle ones. The constellations Purvaphalgunl, UttaraphalgunI and Magha are remembered as AryamI (Vithi), The constella¬ tions Hasta, Citra and Svatl are termed Govlthi). The constel¬ lations Jyestha, Visakha and Anuradha are remembered as Jaradgavi Vithi. These three Vlthis are mentioned to be in the middle path. The enumeration of Naksalras from Asvini shows that this portion of the Purana should be assigned to A JD. 300-400 as the Vedic list of Naksa- tras starts from Krttika. Vide H.D. V.l p -504 for a comparative table of the list ofNaksatras in Vedic Sariihitas, their deities, their modem names etc.

हिन्दी अर्थ

रात की व्यवस्था होती है ।११६-११८। इस प्रकार जब सूय॑ पुष्कर के बीच विचरण करते हैं। तब प्रृथ्वी के तीन अंश को वे एक मुह॒त॑ में ही पार कर जाते हैं. सूर्य एक मुह॒ते में जितने योजन जाते हैं, उसको सुनिये सूर्य प्रति मुहुतं में एकतीस लाख पचास हजार योजन चला करते हैं ।११६-१२१। इस गति से जब सुयय दक्षिण दिद्या में जाते हैं, तब वे माघ महीने तक उस दिशा में रहते हैं। अब दक्षिण दिशा में

English

Vithis are the divisions of planetary sphere comprising of three aster- isms, c.g. Asvini, Bharaii, Krttika constitute Nagavithi. Verse 48 states, vithis are three in number in the northern path but actually only two Naga and Airavatl are mentioned. The line regarding Gajavlthl seems to be omitted. The constellations Mula, Purvasaqlha and Uttara- sadha are termed Ajavlthl. The constellations Sravana, Dhani- stha and Satabhisak are the GarglVithi. The constellations Purva Bhadrapada, U ttara Bhadrapada and Revati are glorified asVaisvanarl (Vithi). These three Vithls are remembered by learned men to be in the southern path. The twenty seven (constellations) daughters whom JDaksa gave to Soma (Moon god) are glorified in Astronomy as Naksatras by name (i.e. Stars). They all bore children illu¬ minated with unmeasured splendour. From the daughters (of Daksa) who remained, Kasyapa married fourteen 1 blessed ones. All of them are mothers of the worlds. They were Aditi, Diti, Danu, Kala, Arista, Surasa, Surabhi, Vinata, Tamra, Krodhavas'a, Ira, Kadru and Muni. O knowers ofDharma, listen and understand their progeny. The twelve Vaikuntha gods who were prominent in the Carisnava Manvantara that has passed, became Sadhyas, in the Caksusa Manvantara. When the present Vaivasvata Manvantara had arrived, they were propitiated by Aditi. They gathered together and spoke to one another. "We shall enter this blessed Aditi alone, in the present Vaivasvata Manvantara by means of a moiety of our Yagic splendour and become her sons. That will be conducive to our welfare. Those who are born of Aditi will attain the status of Adityas". Satakratu (Indra) and Visnu were born again as Nara and Narayana in the present Vaivasvata Manvantara. Death and birth are mentioned to happen even to those Devas. Just as the Sun rises and sets in this world, even so Since they are attached to the great Vedic tradition as well as worldly objects like sound and the eightfold super¬ human powers like Anima (minuteness) these Devas were born. The attachment to sensual objects is declared as the cause of birth. Due to the curse of Brahma, the Jayas were born in the Svayambhuva Manvantara as Jitas. In the Svaro- cisa Manvantara, they were born as Tusitas and in the Auttama Manvantara they were born as Satyas. Devas were born as Haris in the Tamasa Manvantara, Vaikunthas in theCaris- nava Manvantara, Sadhyas in the Caksusa Manvantara and Adityas in the present (i.e. Vaivasvata) Manvantara. The follwing are remembered as the twelve Adityas, the sons of Kasyapa: Dhata, Aryama, Mitra, Varuna, Ariisa, Bhaga, Indra, Vivasvan, Pusan, the tenth one Parjanya, Tvastr and Visnu the last but not the least (i.e. really the great).

हिन्दी अर्थ

उनकी जो भति है, उसको सुनिये। इस दिशा में सूर्य दिन-रात में नौ करोड़ एक लाख पेंतालीस हजार मण्डल विषुवद्यापि? योजनेस्तन्निबोधत । तिम्रः कोटअस्तु विस्तीर्णा विषुवद्यापि? सा स्मृता

English

Purified by penance and blessed by Mahadeva the chaste Surabhl bore to KaSyapa the eleven Rudras. They were Angaraka, Sarpa, Nirrti, Sadasaspati, Ajaikapat, Ahirbudhnya, Ordhvaketu, Jvara, Bhuvanesvara, Mrtyu and Kapala who was famous. With her great penance, Surabhl bore these elven Devas, the Rudras, the lords of the three worlds. Then she gave birth to two daughters, viz. RohinI hav¬ ing the lustre of Rudra and Gandharl the renowned. Four daughters, very famous in the worlds were born of RohinI, viz. Surupa, Harhsaklla, Bhadra and Kamadugha. Kamadugha and Surupa gave birth to two sons. Hamsaklla gave birth to Nrpa (king) and sages (?) and to Bhadra were born the famous and blessed Gandharvas, the sons of Vajin (horse). The horses Uccaissravas were born then; they roamed about in the firmament with the speed of mind. They were of different colours, white, red, tawny, deer-coloured, green and gray and (also of the lustre of) Rudra. These horses were of Gandharva wombs. They were the vehicles of the Devas. Verses 62-64 (in fact verses 56-65) stated that even gods like Brahma, Visnu and Siva have their births and deaths due to their attachment to sensual objects. Non-attachment is the way to liberation. Cf. w. 79-80 below. Aristanemi's wives had sixteen childern. The sons of the learned Bahuputra are remembered as Vidyuts. The excell¬ ent Rks honoured by Brahmarsis are born of Pratyangirasa. The sons of Krsasva, the celestial sage, are remembered as Devapraharanas. These are born again at the end of a thous¬ and Yugas. O Brahmanas, all the thirty-three groups of Devas are Chandajas (born from Vedic chandas or mantras). These Devas too are said to have annihilation and birth. Just as the sun rises and sets in this world, so also these groups of Devas are born in every Yuga. (How were) Sadhyas. Vasus, Visvedevas, Rudras and Adityas famous • by the nobility of their birth, greatness of the prowess or actions? We wish to know the difference among Prajapati, Visnu and the noble-souled Bhava as to who excels whom among them? Who originates from whom? Who is established in whom? Who is the eldest? Who is the middle one? who is the youngest among them? Who is the most important among them? Who is the greatest among them by means of actions, nobility of birth and prowess? Please mention all these to us as you know these precisely. In this context I shall describe the difference that is remembered among them. Listen to what I am going to say as to difference among Brahma, Visnu and Rudra. The bodies of the Self-born Lord that are said to be born from time to time are proclaimed as Rajasa, Tamasa and O excellent Brahmanas, it is not possible to state the difference among these bodies, since they are dependent upon the increase of (a particular) Guna and the two-fold bondage due to Anugraha (blessing or favouring) and Nigraha (control¬ ling). O Brahmanas, in accordance with my ability I shall recount Pravrtli (activity), Nivrtti (desistance from activity) and the increase of the Gunas of the bodies. (Listen to it) and understand.

हिन्दी अर्थ

तथा शतसहस्नाणामशीत्येकाधिका पुनः । श्रवण घोत्तरां काष्ठां चित्रभानुयंदा भवेत् ॥

English

One among them, the Rajasa body creates all the sub¬ jects; the Sattvika one staying in the ocean, blesses; and the Tamasa one swallows the subjects and overthrows them at the proper time. When god Brahmamanifests himself with the resurgence of Rajas guna, the Sattvika body which is called Purusa vanishes. With the excess of Tamas, when it assumes the form of Kala (the destroyer), the Rajasa form designated as Brahma disappears. When with the dominance of Sattva, the lord be¬ comes Purusa, the body named Kala ceases to exist. When Brahma manifests himself the difference.is mentioned. When the lord is Brahma, Purusa does not exist. Just as the crystal jewel assumes various colours due to its purity, and as a result of the contact with other objects, the colours and sizes being in accordance with those objects, so also the self-born assumes shapes and sizes due to the Verses 86-121: A philosophic synthesis of Brahma, Vi?$u and Siva— 'Three bodies of the single self-bom lord' (v. 99) for the three activities of creation, protection and destruction (v. 104)—The Vedas, Dharma-sastra, Sankhya and Yoga hold unanimously that Reality or the Supreme Lord is one. Synthesization of the Trinity of gods (Brahma, Visnu and Siva)as mani¬ festation of the Supreme Lord (Brahman) is a favourite subject of Purapas. Just as the cloud, though single, remains (or seems) different in colour and form so also the self-born Lord though single one assumes different forms due to Gunas and appears single, double or triple. The single entity has the three forms of Brahma (the creator), annihilator and Purusa. These three bodies arc remembered as those of the single self-bom Lord. The three bodies are Brahma, Paurusa and Antakarl. Herein what is (known as) His Rajasa body is verily the creator of subjects (i.e. the Universe). What is called the Tamasa form is the annihilator of the subjects. The Sattvika form called Paurusa is remembered as the bestower of bles¬ sings. From the Rajasa part of Brahma Marlci and Kasyapa were born. From the Tamasa form that causes dissolu¬ tion was born Bhava. The Sattvika or Paurusa form is called Visnu. These three bodies of the self-born are thus remem¬ bered in the three worlds. The supreme being, Kala, assumes states for different functions (such as) creating the subjects in the capacity of Brahma, supporting them in the status of Visnu and devouring in the guise of Rudra, the subjects who had been blessed by the Vaisnava form.

हिन्दी अर्थ

उत्तरायां च काष्ठायां प्रमाणं सण्डलस्य च्। योज॑नाग्रात्प्रसंख्याता कोटिरेका तु सा हिजेः अशीतिनियुतानीह योजनानां तथव च। अष्टपतचऑशतं चेव योजनान्यधिकानि तु १२६९

English

The Self-born one, Kala, performs three activities through the three (bodies). It creates, supports and annihilates the subjects. Thus the three bodies of the self-born God which are called Prajapatya (belonging to Prajapati or god Brahma), Raudra (belonging to Rudra) and Vaisnava (belonging to Visnu) have been proclaimed. Only one body is remembered in the Vedas, Dharma Sastras and in the ancient (schools of) Sankhya and Yoga by the intelligent sages who could see (both) analytically and synthetically, were conversant with nobility of pedigree and prowess and could visualize the Reality. In the matter of unity and diversity people are of Some hold that Brahma is the cause (of the Universe); some say that it is Prajapati. Some say that Siva is the grea¬ test while others call Visnu supreme. Out of ignorance and with the mind vitiated by passion, attachment etc. they think like this. Considering the reality, time, place, cause and effects precisely, these deities are declared as working for diverse purposes. He who censures one among them censures them all. Pie who praises one, praises all of them. They call him Brahmavadin (propounder of Brahman) who undestands one Purusa. The attitude of non-censure must always be adopted towards the deities by one who knows (the Reality). It is im¬ possible to know Isvara established in all Ativarya (prosperity, power and glory). It is one supreme Soul. He becomes three and deludes the subjects. People seek difference among these three Beings, with diverse points of view, curiously testing their forms andsaying, "This is the greatest; this is not (so)", out of deluded mind. These deities permeate even Yatudhanas, Pisacas and human beings. The Self-born stays unified and separate deluding the subjects by means of the bodies solely consisting of the Gunas. He who worships one among them, worships all the three. These three deities remain non-different (factually). So where is separatness or unity? Where is their number? Whence do they come and go? Who is competent to know their unity or multiplicity? Since in view of their being united with the Gunas they create, sustain and devour the subjects in the three units of time, the supreme Being is said to be one.

हिन्दी अर्थ

काष्ठयोरन्तरं यच्च तद्॒क्ष्ये योजने: पुनः । एतच्छतसहस्नाणामेकत्रिशोत्तरं शतम् १३१ श्रयस्त्रिशाधिकाश्चान्ये त्रयस्त्रिशच्च योजने: । काष्ठयोरन्तरं हतद्योजनाग्रा्नतिष्ठितमू

English

Brahmanas call that one lord, Rudra, Brahma, Indra, guardians of the quarters, sages, Danus (Manus in Bd. P.) and Narayana, in diverse ways. The Prajapatya body (i.e. that of Brahma) and the Vaisnava body (i.e. that of Visnu) recur again and again in all the Manvantaras and Kalpas. In splendour, fame, intellect, learning and strength they are born equal to Him. Know them also. With the Rajasa part of Brahma, Marlci and Kasyapa were born. It is said that Rudra of the nature of Kala was born with theTamasa part. With the Sattvika part of Purusa Visnu was then born in the Yajna. The bodies born of parts of Brahma occur in all the three units of time. Becoming Kala, Rudra destroys the subjects again. When the end of the Kalpa approaches, the sun of seven rays becomes the Sariivartaka Sun (the sun at the time of world dissolution) and burns the three worlds. With changes in name and form, Visnu blesses i.e. sustains the subjects. In the different situations he is the cause of the origin of different things. With the Paurusa body of Bahma which had a predo¬ minance of Sattva guna, the god was born here in the first Svayambhuva Manvantara as the mental son of Akuti. 1 Thereafter, when the Svarocisa Manvantara arrived, he was born of Tusita along with the previous Tusita groups of Devas and passed away along with them. In the Auttama Manvantara also, he was known as Tusita. Born along with Vasavartis (i.e. Devas of that name), Hari was again known as Vasavartin. He was born of Satya, as-Satya, along with the excel¬ lent gods Satyas. When the Tamasa Manvantara arrived, Hari himself was bom of Harya along with the Haris. In the Carisnava Manvantara, Lord Hari was again born of Vaikuntha along with the Abhutarajasas. When the Caksusa Manvantara arrived that lord Vaikuntha was born as Narayana, Dharma and Sadhya along with the Sadhya group of gods. When the Vaivasvata Manvantara arrived, the lord Sadhya Narayana, was born of Aditi and Kasyapa, the son Verses 125-132 state different incarnations of Visnu in different Man¬ vantaras, and his achievement as Trivikrama. But the unity of Brahma, Vamana and the great Atman is emphasized. Thus the unity, separatness and the speciality of Brahma and Vamana, the great Atman have been glorified.

हिन्दी अर्थ

काष्ठयोलेंसयोश्चेंब अन्तरे दक्षिणोत्तरे ते तु वक्ष्यामि संख्यांय योजनेस्तन्लिबोधत लेखयो: काष्ठयोश्चेव बाह्याभ्यन्तरयो: स्मृतम् । अभ्यन्तरं तु पर्यंति मण्डलान्युत्तरायण..

English

Some men say that the lord alone is born partially. Others say that the deities are born of one anothers' part. Isvara, though one, becomes manifold, due to the power of his lordship. For the same reason after becoming mani¬ fold he becomes one again. From that (Lord) of good intentions and the diversity of brilliance are born the subjects consisting of mobile and the immobile beings in all the Manvantaras. When they are created once at the beginning of Sarga, they continue to live res¬ pectably (?) Whenever any Kalpa comes to a close Rudra annihi¬ lates the subjects. Isvaras are born by means of Yogic Maya deluding others. They are moving about due to their Aisvarya and the non-lsvaras (those devoid of Aisvarya) are deluded. Hence there is nothing proper or improper in things where faults spread. Those who spread scandal about living beings are wicked; those who are favourable to living beings are middling; those who slight and disregard living beings are competent. There are three Vedas for those who are eloquent. (A line is missing from the the Text.) Because it is heard firmly, because it is heard before, bacause it is a rumour and because it is worldly, for these four reasons one does not get at the precise truth. Formerly they meant and were used in another sense, and even after the lapse of time one does not accept the new sense out of spite. He who is a solid among solids, he who becomes the attribute therein, he who is the creator of activities and minds and he who is great due to pedigree, are glorified by those who know the tradition, for these four reasons. The incompetent and the infuriated know the deities only partially. They state these two verses in tins connection in regard to Yogesvara (Lord of Yogas). The Yogesvara makes replicas of himself and others in thousands by means of Yogic power. He moves about among them. He attains the (pleasures of) sensuous objects performing severe penance. Like the Sun withdrawing his brilliance and attributes (of heat etc.) he annihilates them all again.