Adhyaya 99

हिन्दी अर्थ

प्रधानभूता देवेन्द्रा गुणभुतास्तथेव च । मन्वन्तरेषु ये देवा यज्ञभाजों भवन्ति हि

English

After hearing the third section completed (narrated in full) by the intelligent Suta, the excellent sages asked him about the fourth Section. The third section called Anusahga Pada has been com¬ pletely narrated out of affection by you. Now narrate to us in details the fourth Pada called Samhdra (annihilation or con¬ clusion). Please recount all the Manvantaras, the ones that had elapsed along with the others (the future ones), theSeven Sages who exist now in the current Manvantara and the details of the creation and expansion of the noble-souled Manu.. Narrate everything in detail and in the proper order. O excellent sages I shall narrate everything to you precisely; the fourth and the concluding section, along with the (description of) annihilation. O Brahmanas, listen to the creative activity of the current noble-souled Vaivasvata Manu in detail as well as in proper order. Even as I recount, listen and understand the gist of the (past) Manvantaras along with the seven future ones as well as the dissolution of the worlds. There will be three groups of Devas, viz. Sutapas, Amitabhas and Sukhas (? Mukhyas). Each of these groups consists of twenty Devas. I shall enumerate them. Listen and understand attentively. Rita, Tapas, Sukra, Dyuti, Jyotis, Prabhakara, Prabhasa, Bhasakrt, Dharma, Tejas, Rasmi, Rtu, Virat, Arcisman, Dyotana, Bhanu, Yas'as, Kirti, Budha and Dhjrti— these twenty Devas constituting the group Sutapas, are glorified by their names.

हिन्दी अर्थ

यक्षगन्धवेरक्षांसि पिशाचो रगदानवाः । महिमानः स्मृता हा ते देवेन्द्राणां तु स्बंशः २२ देवेन्द्रा गुरवो नाथा राजानः पितरो हि ते । रक्षन्तीमा: प्रजा: सर्बा धर्मणेह सुरोक्तमा: २३ इत्येतल्लक्षणं प्रोक्‍्त॑ देवेन्द्राणां समासतः । सप्तर्षीन्संप्रवक्ष्यामि सांप्रतं ये दिवि स्थिता: २४ गाधिजः कौशिको धीमान्विश्वामित्रों महातपः । भार्गवो जमदग्निश्व ऊरुपुत्र: प्रतापवान् स्वायंभुवो5त्रिभंगवान्ब्रह्मको शस्त पत्च॒मः । बष्ठो वशिष्ठपुत्रस्तु बसुमांल्लोकविश्वुतः २७ वत्सारः काश्यपश्चेव सप्तंते साधुसंमताः । एते सप्तर्षयः सिद्धा बतंन्‍्ते सांप्रतेडन्तरे २८

English

Prabhu, Vibhu, Vibhasa, Jeta, Hanta, Ariha, Ritu, Sumati, Pramati, DIpti, Samakhyata, Mahas, Mahan, Deha, Muni, Naya, Jyestha, Sama, Satya and Visruta these are the twenty Devas mentioned as Amitabhas. Dama, Data, Vida, Soma, Vitta, Vaidya, Yama, Nidhi, Homa, Havya, Huta, Dana, Deya, Data, Tapas, Sama, Dhruva, Sthana, Vidhana and Niyama—these twenty are mentioned as constituting the Mukhya (Sukha) group of Devas in the first Savarna Manvantara. All these are the sons of the noble-souled Kasyapa, the son of Marici who exists now. They will be born in the Savarna Manvantara. He who was formerly Bali, the son of Virocana, will become their Indra. Nine sons will be born to Savarna Manu, viz. Viravan, Avarlyan, Nirmoha, Satyavak, Krti, Carisnurajya, Visnu, Vaca and Sumati. I shall mention nine more in the other Savarna Manvantaras. Other Savarna Manus will be born as Brahma's (future) sons. They are seen as Merusavarnis by those end¬ owed with divine vision. They are the grandsons of Daksa, the sons of his beloved daughter. They are endowed with great penance and great splendour. They live on the ridges of Meru. They are pro¬ created by Brahma and other (Devas) as well as by the intelli¬ gent Daksa. They were bom in the previous Caksusa Manvantara. These noble persons had been in the Maharloka. After return¬ ing from there they will resort to Meru. How were the sons procreated by Daksa in his own daughter? How were they created by Bhava, Dharma and Brahma the noble souls?

हिन्दी अर्थ

को पालन करने अथं में स्मरण करते हैं। यतः वे इन्द्रणण भूतलोक, भव्य लोक एवं भकक्‍त् लोक--इन तीनों लोकों के पालक हैं अतः ब्राह्मण गण उन्हें भूत भव्य और भव्रत् तीनों का नाथ कहते हैं । प्रत्येक मन्वन्तर में जो देवगण यज्ञ भाग के भोक्ता होते हैं, उन सबों में ये इन्द्र प्रधान तथा गुणों में भी सर्वश्रेष्ठ होते हैं। सभी यक्ष, गन्धर्व, राक्षस, पिशाच, सपं॑ तथा दानव गण इन्हीं देवेन्द्रों की महिमा स्वरूप कहे जाते हैं वे इन्द्र देवताओं

English

After bowing to Pracetas, henceforth, I shall mention the future Manus who are the Savarna Manus, their origin as well as their prowess. When a short period of Caksusa Manvantara remained and the Vaivasvata Manvantara had begun, those who will be the Manus in the future Manvantara were born. Of those Manus who are the daughter's sons of Pracetasa Daksa, the five named Savarnas and four are born from great sages. One Savarna is the son of Samjna born of Vivasvan (the Sun-god). The eldest son of Samjna is Lord Manu, son of the Sun-god (Vivasvan) Their auspicious manifestation was (took place) at the advent of the Vaivasvata Manvantara. The fourteen Manus are glorified as the enhancer of fame. These Manus are described in the Vedas, Srutis* and Puranas as very powerful Prajapatis. All of them were the lords of all living beings. The entire Earth consisting of the seven continents and mountains is to be protected by these kings for a full thousand Yugas. Their details will be mentioned along with their progeny

हिन्दी अर्थ

के स्वामी, गुरु, नाथ, राजा एवं पितर-सब कुछ हैं, वे युरोत्तम धमंपूर्वक सभी प्रजाओं का पालन करते जो सम्प्रति स्वगलोक में अवस्थित हैं। इन सातों में परम बुद्धिमानू, कुशिक गोत्रीय, गाधि के पुत्र विश्वामित्र महान् तपस्वी हैं। भूगु गोत्रीय प्रतापशाली उछू पुत्र जमदग्नि हैं। बृहस्पति के पुत्र परम तपस्वी भारद्वाज हैं, परम धामिक एवं उतथ्य के पुत्र गौतम शरद्वान हैं, स्वयम्भू ब्रह्मा के पुत्र ब्रह्मपरायण भगवान् अतन्रि इन ऋषियों में पाँचवें ऋषि हैं, छठे वसिष्ठ के पुत्र लोक विख्यात वसुमान नामक ऋषि हैं, ।२४-२७। सातवें कव्यप गोत्रीय

English

They hold office as the presiding Authorities in the Manvantaras only once each. After the tenure of their office they resort to Maharloka. (Defective verse) Among them eight have already ceased to operate; (excepting) six more Manus are the others who will come in the future. At present it is Lord Vaivasvata Manu who rules. I shall mention those who remain, those who are the future Brahmanas (Manus), along with Devas, Danavas and sages as well as their (other) creation of the subjects. The details of the creation of these Manus are to be known through the creative activity of Vaivasvata Manu, since they are neither inferior nor superior to those of Vaivasvata Manu. I am not recounting their details for fear of repetition I shall mention them, the creative activities in the different families only partially. The remaining things should be known through their details and in order. Daksa had a pious daughter who was well known as Suvrata. Although she was the youngest of the daughters, she was the most excellent and the most pious. Once the father took her with him and approached Brahma. He was in the Vairaja region seated along with Dharma and Bhava. Brahma spoke to Daksa in the presence of Dharma and Bhava.

हिन्दी अर्थ

वत्सार हैं-ये सत्पुरुषों द्वारा सम्माननीय इस वर्तमान वैवस्वत मन्वतर के सिद्ध सप्तधि हैं। इक्ष्वाकु, नाभाग, धृष्ट, शर्याति, नरिष्यन्त, नाभ, उद्विष्ट, करुष, पृषश्ध और वसुमान ये तववैवस्व॒त मनु के पुत्र कहे गये हैं ।

English

"O Daksa, this, your daughter Suvrata will give birth to four sons who will become the auspicious Manus and stabilise the discipline of four castes." On hearing the words of Brahma, the three—Daksa, Dharma and Bhava approached that girl mentally along with Brahma. The girl immediately gave birth to four sons who were similar to and befitting those four divine personages as they were of truthful meditation. Those sons were born fully endowed with physical bodies, born in a trice but capable of all enjoyment, and com¬ petent to perform all activities. They were endowed with glory. On seeing them, those deities who had realised Brahman began to claim "This is my son, This is my son 5 '. They began to tug at them furiously. Since they mentally created sons through meditation, they said to one another: "Let us select that boy as our respec¬ tive son who is similar to us physically. If a boy is similar to one in features, prowess and name as well as complexion, one shall take him as one's gentle son. A son emulates the features of his father invariably. Hence the son is born taking after the father and the mother."

हिन्दी अर्थ

गणना से यहाँ पुत्रों की संख्या दस हो रही है वास्तव में वेवस्वत के दस पुत्र थे, जेंसा कि अन्य पुराणों में वणित है । अतः यहाँ नव की जगह दस होना चाहिए। नवमः के स्थान पर 'दशमः” स्मृतः होना करुषश्र पृषश्रश्च वसुमान्नवमः स्पृतः । मनोवेंवस्वतस्येते नव पुत्राः प्रकीतिताः ॥।

English

After coming to terms like this, they took those boys who were similar in complexion ( Savarna ) to them. Since the boys were similar in complexion to god Brahma and others, they are called Savarna. Since they were meditated upon and were accepted respectfully, they are remembered as Manus. When the Caksu?a Manvantara expired and the Vaivasvata Manvantara set in, a son named Raucya was born to Ruci, the Prajapati. He who was born of Bhuti became known by the name Bhautya. In the Vaivasvata Manvantara two sons were born to Vivasvan. One is well known as Vaivasvata Manu and the other as Savarna. The learned Lord Vaivasvata Manu was the eldest son of Sarhjna. The other Vaivasvata Manu was the son of Savarna (i.e. Chaya, the shadow of Sarhjna). The four Savarna Manus born of the great sages will be equipping themselves with (the power of) penance. They will achieve all their tasks in their respective future Manvantaras. (Defective verse) The sons of the first Merusavarni Manu who was the son of Daksa were the three groups, Marlci- garbhas, Susarmans and Paras. All these noble-souled ones were born in the Vaivasvata Manvantara. They are the sons of Rohita, the Prajapati, the son of Daksa. In future each of these groups will consist of twelve Devas. (Defective) Aisvarya-Sangraha, Raha, Bahuvasa (and the remaining) should be known as twelve Para gods. Under¬ stand the later ones.

हिन्दी अर्थ

कीतिता बे मया हां ते सप्तमं चंतदन्तरम् द

English

Vajiya, Vajijit, Prabhuti, KakudI (?), Dadhikrava, Ayapakva, Pranita, Vijaya, Madhu, Tejasman and two Nathavas—these twelve constitute the Maricis. I shall re¬ count the Susarmans mentioning the names. Listen to (them) and understand. Varna, Anga, Visva, Muranya, Vrajana, Amita, Dravaketu, Jambhostha, Ajasra, Sakraka, Sunemi and Dyuta- pas—these twelve constitute SuSarmans. Their future Indra will be known by the name Adbhuta. The seven sages in the Rohita Manvantara were— Skanda of fiery nature and resembling Soma and otherwise known as Kartikeya, Medhatithi of Pulastya lineage, Vasu of Kasyapa Gotra, Jyotisman of Bhrgu family, Dyutiman of Angiras lineage, Vasita of Vasistha Gotra, Havyavahana of Atri's Gotra and Sutapas of Paulava family. In the tenth revolution (i.e. cycle of four Yugas?) the second Savarni, the son of Dharma, will be the Manu. In his Manvantara, there will be two groups of Devas, viz. Sukhamanas and Viruddhas. All of them will be Tvisivants ('highly effulgent') a hundred in number and mutually equal (?)—alike. They are said to be controlling the breath in (other?) persons by the sages. They will be the Devas at the time of the Manu, son of Dharma. Their Indra will be the great scholar Santi. The Seven Great Sages will be the glorious Havisman of the Pulaha family, Suklrti of Bhrgu race, Apomurti of Atri lineage, Apava (?) of Vasi$jha family, Pratipa of Pulastya family, Nabhaga of Kasyapa family and Abhimanyu of Angiras family. The ten sons ofManuwill be—Suksetra, Uttama- ujas, Bhurisena, Vlryavan, Satanlka, Niramitra, Vrsasena, Jayadratha, Bhuridyumna and Suvarcas. In the eleventh revo¬ lution (cycle of four Yugas) when the third Savarni will be the Manu, the following three groups of noble-souled Devas will be famous: Nirmanaratis, Kamajas (Kamagas in Bd.P.) and Manojavas. Each of these groups consists of thirty units. The thirty days in a month mentioned by the poets constitute the Devas Nirmanaratis. The nights (known as?) Vihangamas (constitute the Kamaja Devas). The Muhurtas constitute the Devas Manojavas. These are the three groups of Devas men¬ tioned, These future Manus are remembered as the sons of Brahma. Their Indra, the king of Suras, will be called Vfsa. Listen and understand their Seven Sages who are being glori¬ fied.

हिन्दी अर्थ

इति श्रीमहापुराणे वायुप्रोक्ते वेवस्वतसर्गवणनं नाम चतु:षष्टितमोअध्याय: ॥६४॥। प्राजापनसल्तिब्यंछा न्लुब्छो ले लवस्त

English

They are—Havisman of Kasyapa family, Vapusman of Bhrgu's race, Varuni of Atri lineage, Bhaga of Vasistha's family, Pusti who should be known as hailing from Angiras family, Niscara of Pulastya race and Agnitejas of Pulaha family. They are also the Devas in the eleventh Manvantara. The following are the sons of Prajapatya (son of Prajapati) Savarna Manu—Sarvavega, Sudharma, Devanlka, Purovaha, Ksema- dharma, Grhesu, Adarsa and Paunqhaka. The Devas will be—Haritas, Rohitas, Sumanas, Sukar- mans and Suparas. These are remembered as the five groups of Devas. They are the mental sons of Brahma. Each of these groups consists of ten Devas. The following ten constitute the Harita group of Devas: Aruntija, Hari (? Havi), Vidvan (whose followers are) in thousands, Parvatanucara, Apas, Amsu (prob. Apamsu as in Bd.P.), Manojava, Urja, Svaha, Svadha lixcL Tara The following ten constitute the Rohita group: Understand the Sukarmans. They are—Suparva, Vrsabha, Prsta, Krpi, Dyurana, Vipascita, Vikrama, Karma, Nibhrta and Kanta. These Devas are Sukarmans. Now under¬ stand their sons (i.e. Suparas?) They are: Varyodita, Jista, Varcasvl, Dyutiman, Havi, Subha, Havikrta, Prapti, Vyaprtha and Dasama (?) These are the mentally created ones the Suparas, the Devas mentioned (before). Rtadhama of great fame should be known as their Indra. The Seven Sages are—Krti the son of Vasistha, Sutapas of Atri's family, Tapomurti of the Angiras race, Tapas- vin of Kasyapa Gotra, Taposyana of Pulastya family, Taporati of Pulaha Gotra and the seventh of them should be known as Tapomati of Bhrgu family. These are the Siddhas, the Seven Sages in the Savarnika Manvantara. The following are the sons of the twelfth (?) Manu: Devavan, Upadeva, Devzisrestha, Viduratha, Mitravan, Mitrabindu, Mitrasena, Amitraha, Mitrabahu, and Suvargas. In the thirteenth revolution (Manvantara), the Raucya Manvantara, three groups of Devas are mentioned by the self- born deity (Brahma).

हिन्दी अर्थ

सातवें मन्वन्तर का वृत्तान्त वर्णन मैं कर चुका । है द्विजगण ! द्वितीय चरण का मैं विस्तार पूर्वक क्रमिक वर्णन कर चुका, अब आगे किस विषय का वर्णन करूँ ?

English

They are said to be the future Somapayins (Imbi¬ bers of Soma juice), the groups of Devas. Along with the per¬ formers of Yajnas, the deities are thirtythree in number. They include the Ajya, Pfsadajya and Grahajyestha groups of Devas. Listen to and understand that the thirtythree Devas are separate ones. The Sutramans are the present Prayajyas and Ajyapas. The Anuyajyas and those who partake Pfsadajya are Sukarmans. The Upayajyas are Sudharmans. Thus the Devas have been recounted. Divaspati of great prowess will be their Indra. The sons of Ruci should be known as the grand¬ sons of Pulaha. The Seven Sages in the thirteenth Manvantara will be—Dhrtiman of Angiras family, Pathyavan of Pulastya race, Tattvadarsin of Pulaha family, Nirutsaka of Bhrgu Gotra, Nisprakampa of Atri's family, Nirmoha ofKasyapa Gotra and Svarupa of Vasistha lineage. The following are the sons of Raucya Manu in the thirteenth Manvantara: Citrasena, Vicitra, Tapas, Dharmadhrta, Bhava, Anekabaddha, Ksatrabaddha, Surasa, Nirbhaya and Prtha. In the fourteenth Bhautya Manvantara, the future groups of Devas are five. The five groups of Devas arc—Caksusas, Kanisthas, Pavitras, Bhajaras and Yacavrddhas. Know that the seven different parts are those named Caksusas. They understand Brhada and other Samans as the Kanisthas. The seven worlds are Paritras (Pavitras?) The Bhajiras (Bhajaras) are the seven Sindhus (oceans, rivers). Know the sages to be Vacavrddhas belonging to Svayambhuva Manu (?) AU the Indras of the Manvantaras should be known as having equal characteristics (and powers)..... Those Indras excel all the mobile and the immobile living beings in the three worlds by means of their splendour, penance, intellect, strength, learning and exploits. The Indras (or Devas) are Bhutapavadins, Hfstas, Medhyasthas, Bhutavadins, Bhutanuvadins. The three Vedas are competent in respect to Pravadins (arguers.) Agnidhra, Kasyapa, Paulastya, Magadha, Bharga, Agnibahu, lud. Aigirasa, Ojaavm, and Snbala are the som of

हिन्दी अर्थ

प्रजापति के वंश का वर्णन ऋषियों ने कहा--परम बुद्धिमान् सूत के मुख से दूसरे पाद को सुन लेने के बाद शाशपायन ने तीसरे पाद के विषय में पूछा । शांशपायन ने कहा, सूत जी ! आपके मुख से अनुषद्भ नामक द्वितीय पांद को हम

English

Then, at the end of the Manvantara, the seven Devas of the Bhrgu family, the powerful sovereign rulers, who had enjoyed the three worlds for seventyone cycles of four Yugas by remaining within them, and who used to perform Yajfias along with the Pitrs, Manus and the Seven Sages will then aban¬ don the three worlds and go to Maharloka along with their devotees and those who perform Yajfias. When they proceed upwards, and when the Manvantara expires, all the three worlds will be rendered without any support. O Brahmanas! Thereafter, the abodes presided over by deities become vacant and fall down along with constella¬ tions, stars and planets getting hurled and destroyed. Thereafter, when the lords of the three worlds including the eight Indras pass away, the fourteen groups of Devas beginning with (A)jita and others and ending with Caksusas—the Devas who were very mighty and full of splen¬ dour in all the Manvantaras—will go to Maharloka where they will become identical with those Devas who stay there till the end of the Kalpa. It is reported that when the time of Samhara (lit. heaping and collision— Sankalana) comes those fourteen groups of Devas will forsake Maharloka and go to Janaloka with (i.e. preserving) their physical bodies and accompanied by their followers. Thus when the Devas have gone from Maharloka to Janaloka, when BhQtadi (Cosmic Ego— Ahamkara ) and other (prime causes of the universe) remain and (even) immobiles have come to an end, when the abodes of the worlds beginning with Bhuh and ending with Mahah have become void, when the Devas have gone upward and become united with the Kalp- avasins (those who stay till the end of the Kalpa), after withdrawing (annihilating) those Devas, Sages, Pitps and Danavas, god Brahma with his powerful vision sees that it is the end of the Yuga and puts an end to his creation. The knowers of day and night of god Brahma under¬ stand that the day of Brahma consists of a thousand cycles of four Yugas and similarly the night too consists of a thousand cycles of four Yugas. This Pratisaficara (Dissolution & Reabsorption) of all

हिन्दी अर्थ

पादः क्वान्तो5द्वितोयोध्यमनुषद्धः ण यस्त्वया । तृतीय॑ विस्तरात्पादं सोपोद्धातं +कीतंय ॥

English

The Naimittika dissolution is the burning (of the Uni¬ verse) at the end of the Kalpa and complete withdrawal (of all beings) by god Brahma. The destruction of Karanas (instru¬ ments or means and causes) of living beings during Pratisarga (absorption) into Prakrti is called Prakrta type of dissolution. The dissolution due to dawning of spiritual knowledge is said to be the ultimate one ( Alyantika,) as it renders the seeds (causes) of Samsara, impossible. After dissolving all the Devas residing in the three worlds at the end of his day and when he feels the urge to sleep (?), Lord Brahma destroys all the subjects and dissolves all the creation. Then at the end of a thousand cycles of Caturjiugas, when the period of annihilation of Yuga arrives, Prajapati (Lord of subjects, viz. Brahma) begins to make the subjects abide in him (i.e. absorb in himself). Then a drought sets in lasting for a hundred years. Those living beings on the surface of the Earth, (still left) being deficient in strength become dissolved and are merg¬ ed into the Earth. The Sun then rises up with seven rays consti¬ tuting his chariot. Lord Sun of unbearable rays begins to suck up water through his rays. Those seven rays will be green in colour and Spreading over the forest ('the sky'-Bd.P.) gradually they get transformed again. The wood over the earth, wealth and refulgence begin to blaze with water (?) Hence it is water that is said to be the cause of the blazing of the Sun. With drought the Sun does not blaze. With drought the Sun has no halo(?) Then those seven rays assuming the forms of seven Suns, burn the four quarters and the four worlds like fires.

हिन्दी अर्थ

कीतंयिष्ये तृतोयं च सोपोद्धातं सविस्तरम् । पाद॑ सम्ुदयाद्विप्रा गदतों मे निबोधत चतुर्युगेकसप्तत्या संख्यातः पूर्वमेब तु । सह देवगणेश्चेव ऋषिभिर्दानवे: सह ५

English

The fiery rays reach the top and bottom (of the worlds). Seven Suns and the blazing fires of dissolution shine fiercely. Ignited and illuminated by means of the water, thous¬ ands of rays envelop the sky and scorch the Earth. Being burnt by their blazing heat, the Earth inclusive of the oceans and the mountains becomes bereft of moisture and viscidity. The nether regions, the upper regions and the sides are restrained by the illuminated rays of the Sun of various colours and spreading everywhere. The scorching rays of the Sun and the leaping flames of the fires mingling with one another appear to be a single unit with a single flame. That fire becomes a mass of fiery zone creating the destruction of all the worlds. With its brilliance it scorches all the four worlds. All the mobile and the immobile beings get dissolved. The Earth, devoid of trees and even grass, appears like the back of a tortoise shell. The entire universe destroyed and affected by misfor¬ tune appears like a frying pan. The whole of the sky, filled with the burning rays, blazes fiercely.

हिन्दी अर्थ

आईये मन्वन्तरेइतोताः सर्गाः प्रावतंकाश्न ये । स्वायंभुवेड्स्तरे पूर्ण सप्ता55सन्ये मह॒णषंयः ॥।

English

All the living beings in the nether worlds and in the great ocean become dissolved and one with the Earth. The continents, mountains, sub-continents, the great oceans all these will be reduced to ashes by that cosmic fire, the soul of everything. Then the big Samvartaka fire (the fire of dissolution) transcends the mountains and destroys all the worlds. It becomes a terribly kindled fire. It then pierces through the Earth and dries up Rasa- After burning the Earth from below, it burns the firmament above spreading through thousands, lakhs and tril- lions of Yojanas. Many flames leap out from that Samvartaka fire. Glowing fiercely the Samvartaka fire consumes Gandharvas, Pisacas, the great serpents and Raksasas. Everything is reduced to a huge globular mass (of ashes). The deadly fire thus burns all the four worlds, viz. Bhurloka, Bhuvarloka, Svarloka and Maharloka in a terrible manner. When all the worlds arc enveloped with fire on all sides and above, the entire universe is slowly permeated with brilliance and shines like a (redhot) ball of iron. Thereafter the terrible Sariivartaka clouds begin to rise in the sky. They assume the shapes of the herds of huge ele¬ phants and are embellished with lightning streaks,

हिन्दी अर्थ

सुन चुके, अब तीसरे उपोद्घात नामक थाद को विस्तारपूर्वक हमें सुनाइये शांशपायन के ऐसा कहने पर अन्तरात्मा से अतिशय हृ्षित होकर सूत बोले ।१-२! सूत ने कह --ऋषिव॒ुन्द ! अब मैं उपोद्घात नामक तीसरे पाद का वर्णन विस्तारपूर्वक कर रहा हूँ, उसे अविकल रूप से सुनिये । महात्मा वैवस्वत मनु के इस सृष्टि क्रम का विस्तारपृर्वक क्रमश: वर्णन मैं कर रहा हूँ, सुनिये । पहिले ही इस बात का वर्णन कर चुका हैं कि मस्वन्तर का कार्यकाल इकह॒त्तर बार चारों युगों के बीत जाने पर समाप्त होता है । देवगणों, ऋषियों, दानवों, पितरों, गन्धवों, यश्ञों, राक्षसों, भूतो,

English

Some are dark-coloured like the blue lotus. Some are like the white lilies, some resemble lapis lazuli and others are like emerald and sapphire. Others are (white) like the conch shell and the kunda flowers. Some are (black) like the natural collyrium. Some clouds are smoke-coloured and some clouds are yellow. Some clouds have the (grey) colour of a donkey, some resemble the red lac, others have the lustre of the red arsenic and there are dove-coloured clouds. Some glow-worm-coloured clouds rise up in the sky; some arc as vast as the expansive cities and the Earth and some are as huge as herds of elephants. Some clouds are like mountains and some are like rocky regions. Some resemble large basins and some huge shoals of fish. Terrific in appearance and multi-formed, all those clouds thundering terribly, fill the entire firmament at that time (of dissolution). Then the terrific fresh clouds identifying themselves with the Suns, organise themselves in seven groups and extin¬ guish the fire. The clouds then shower energetically and quell the entire inauspicous and terrible fire.

हिन्दी अर्थ

मनुष्यों, पशुओं, पक्षियों एवं स्थावरों के साथ इस व॑बस्वत मन्वन्तर के सृष्टि क्र का विस्तृत वर्णन एवं भविष्यत्काल में घटित होने वाले अनेक आश्यानों को मैं विवस्वान् को प्रणाम कर कह रहा हूं ।३-७। प्रथम स्वायम्भुव नामक मन्वन्तर में जो सृष्टि का के प्रवर्तक सात ऋषि वर्तमान थे, चाक्षष मश्वतर के बील जाने पर वेवस्वत मन्वन्तर प्रारम्भ होता है उस काल में भी महेश्बर के शापवद पुनः प्रादुर्भूत होते हैं। दक्ष प्रजापति,

English

The universe is filled with waters of the heavy down¬ pour. The brilliance of the burning fire is overcome by the wateis and the fire enters (i.e. merges) into water. Urged by the self-bom deity (Brahma), they fill the universe with their showers. Others assail the sea-shore with large quantities of water. The entire Earth with its continents and mountains is covered with water. O Brahmanas, the entire quantity of water showered by the clouds enters the ocean. There it is sucked up by the rays of the Sun. The water sucked up by the rays of the Sun clings to the clouds. It falls again on to the Earth whereby the oceans are filled up. Then the oceans overflow their shores all round. Mountains crumble down and the Earth sinks into the water. Whirling up suddenly, a violent wind of terrible nature envelops all those clouds in the sky. In that Ekdrnava (a single vast sheet of water) all the mobile and the immobile beings get dissolved. When a thousand cycles of four Yugas pass away, it is called a complete Kalpa. Learned men call this vast sheet of water whereby the entire world is enveloped, Ekdrnava. All separate entities are lost sight of. Neither the surface of the Earth, nor the atmosphere, neither the wind nor the firmament is visible distinctly. Objects of Parthiva (Earthly) nature, waters of the ocean and all Haima (i.e. of the elements of fire, Gold standing for Tejas) objects form one unit termed Salila (water).

हिन्दी अर्थ

भृगु प्रभति परम तेजस्वी एवं महात्मा ऋषियों का भी प्रादृंभाव होता है । वे ही सातों ऋषि पुनः ब्रह्मा के सात मानस पुत्रों के रूप में उत्पन्न होते हैं, स्वयं स्वयम्भू भगवान् ब्रह्मा ही उन्हें अपने पुत्र रूप में नियुक्त करते हैं। उत्पन्न होकर वे महात्मा सप्तषिगण विविध प्रजाओं एवं सन्तत्वियों की कामना से पुनः सृष्टि का कार्य उसी पुराने क्रम के अनुरूप प्रारम्भ करते हैं ।८-११। उन विशुद्ध ज्ञान एवं विशुद्ध कर्म वाले उन महात्माभों की येषामन्वयसंभृतेलेको5यं सचराचरः । पुनः स पूरितः सर्गो ग्रहनक्षत्रमण्डितः

English

When only water is seen flowing hither and thither it is called Salila. When it stands covering the whole Earth, that (mass of) water is called Arnava (an ocean). At the end of that period of a thousand sets of four Yugas, one day of Brahma passes off. During the whole of that period the entire universe becomes sub-merged in the Ekamava. All the activities of Prajapati (Brahma) cease (to exist). When in that Ekamava the mobile and the im¬ mobile beings become annihilated, Brahma assumes this form— with thousand eyes, thousand feet, thousand heads, beautiful mind, thousand legs, thousand eyes and faces, thousand speeches (tongues), thousand arms and the lustre of the Sun. He is called the first Prajapati and the Purusa in the path of Trayl (three Vedas). He has brilliant complexion like the Sun. He is the protector of the worlds. He is single and the first Turdsdf (fore- staller of the enemies). He becomes Hiranyagarbha, the great Purusa. He goes beyond the darkness (of ignorance). At the end of the period of a thousand cycles of four Yugas when everything around is flooded with water, the lord becomes desirous of sleep and creates a dark night without light. When Brahma lies down with the four types of creation withdrawn in the Ania (Cosmic Egg), the Seven Great Sages see that noble-souled Kala (god of Time or Death). At that time they move about in Janaloka. By means of penance they have gained (divine) vision. They are the noble souls—Bhrgu and others. Their characteristics have already been recounted by me. With their divine vision only they see the seven worlds—Satya and others. They visualize Brahma during the great nights of Brahma.

हिन्दी अर्थ

भवाभिशापात्संविद्धा ह्यप्राप्तास्ते तदा तपः। उपपन्ना जने लोके सकृदागामिनस्तु ते

English

The Seven Sages see him at the time of his sleep. He is cited to be the first Paramesthin, because he stays beyond ail Kalpas. In the beginning of every Kalpa, he becomes the creator of all living beings again and again. After withdrawing all creations within himself Prajapati (creates them again). The excessively brilliant one, the creator of every¬ thing takes (withdraws) everything into himself and thereafter stays within the single vast sheet of water for the whole of that night. Then, when the night passes off, Prajapati wakes U p. He is induced (in his mind) with the desire for creation once again. At the time of the Naimiltika (periodic) dissolution (by Brahma), when Prajapati grows calm, inthecoursc of with¬ drawal effected all the living beings get separated from their bodies. All the Bhutas become burnt by the rays of the Sun; even gods, sages and the excellent Manus (are affected by it in that water of flood.). In that collision all the living beings beginning with Gandharvas and ending with Pisacas who have not been scorched in the beginning of the Kalpa resort to Jana- loka. The living beings of the lower strata of animals and those that have fallen into hell—all those become burnt up and get absolved from sins. As long as the universe is submerged in water, they abide in Janaloka. When the night of Brahma whose source of origin is the Unmanifest, dawns again all those - living beings are born again. The sages, Manus, Devas and all the four kinds of living beings (are alike in this respect). Those Siddhas too die and are born. Just as die Sun is rising and setting in this world (it happens regularly), so also the living beings are seen to have birth and destruction.

हिन्दी अर्थ

ऊचुः सर्वे ततोइन्योन्यं जनलोक॑ महर्षयः । ऊचुरेव महाभागा वारुण वितते क्तो १८ से बय॑ प्रसुयामश्राक्षुषस्यान्तरे मनोः । पितामहात्मजाः सर्वे ततः श्रेयो भविष्यति १६

English

All the living beings come out and re-enter the creator of subjects, Brahma, the great lord, Prajapati of great Yogic power. The great Deva who is both manifest and unmanifest It is he by whom the waters are created at first the waters that reach the surface of the earth along the path taken before. Just as mortal beings revolve through those ( Tonis or births) due to their auspicious and inauspicious activities, so they move upwards and downwards due to the (pull of) the Sun, as transfer from one body to another is inevitable. J So also Devas, Manus, Prajesas and other Siddhas who have attained heaven naturally assume the forms of righteous living beings on being subjected to the inevitable future. Henceforth, I shall recount the period of dissolution of all living beings (Abhutasamplava). O Brahamanas, the Manvantaras have already been explained by me along with Prajnanisarga 1 2 (creation through intellect.) and the fourteen Marius. All the Manvantaras consist of a thousand cycles of four Yugas. When two thousand cycles of four Yugas are com¬ pleted it is said that a Kalpa is finished entirely. This should be known as one day of Brahma. Under¬ stand its calculation. The time taken to utter a short syllable or to wink once is called Nimesa. It is equal to a Matra.

हिन्दी अर्थ

॒॒ ॒/॒॒ ७ . ( न्ड,-:पापा पाप पपपिपप/,::।// 7

English

According to another calculation seven and a half measures (Praslhas) of water constitute a Lava. 3 Thirty Lavas should be known as a Kala and thirty Kalas, one Muhurta. Thirty such Muhurtas make one day and one night or nine hundred Kalas make one day and one night. 4 Obscure. So is the corresponding text in Bd. 41.207. Prajdniiarga 'creation of subjects' in Bd.P.v.209. Perhaps it indicates that the time taken by so much of water to drip through the hole in the mechanical device used to calculate time, is one Lava. The reading here of vyadhikdni Satdni sat should be emended as iryadhikdni etc. meaning 'six (hundred) increased by three hundred. The movement of the Moon and the Sun should be known by counting these: Fifteen Nimesas make one Kastha. Thirty Kasthas make one Kala. Thirty Kalas make one Muhurta. Some say that Kala is a tenth part of a Muhurta. Forty Kalas arc termed (by others) one Muhurta. Muhurtas and Lavas arc determined (thus) by those who know the measure. (Instead of the above) through water also time is measured. Thirteen Palas of water make a Prastha according to the calculation current in Magadha. Four Prasthas of water make one Nalika Ghata (a jar with a tube fitted in).

हिन्दी अर्थ

सन्ततियों का क्रमशः वर्णन संक्षेप और विस्तारपूर्वंक मैं कर रहा हूँ, जिसके बंश से उत्पन्न होने वालों से ग्रहों एवं नक्षत्रों से विमण्डित इस चराचर जगत् की सृष्टि पुनः पूरित की जातौ है सृूत की ऐसी बातों से जब मुनियों के मन में बहुत सन्देह हुआ तब संशय से युक्त सद्व्रतपरायण मुनियों ने सृत जी का अति सत्कार कर जिन्नासा प्रकट की ।१२-१४ ऋषियों ने पूछा---हे सत्तम ! पू्वंकाल में वे सप्तधि गण किस प्रकार मानसिक संकल्प से उत्पन्न हुये और किस प्रकार ब्रह्मा के पुत्र माने गये-“इस वृत्तास्त को हमें बतलाइये” । ऋषियों की ऐसी बातें सुन कर पुराणों के विशेषज्ञ महातेजस्वी सूत ने उस शुभ कथा को बतलाया

English

The bottom plate of the device is four Angulas square. There are four holes in it, each of the size of a golden masa (the pulse, black gram). Two Nalika Ghatas of water flow through those holes in the period of a Muhurta. It is the same both in the day and in the night. Thanks to the special movement of the Sun, the maximum number of Kalas is six hundred and five in all the Rtus always. This is to be known as one human day. The Stellar day contains ten more. A human year is calculated through Savana months. It is decided in the scripture that a human year is one day and one night for the Devas. Through this day, the months, Ayanas and years should be calculated. Knowledge of this is arrived at by this method. The terms given are only indicative. Since Kala constitutes the basic unit dme is mentioned as Kala. One day of Brahma is constituted by ten million two hundred and ninety thousand divine years. On hearing this, the sages were very much surprised. They asked Suta thereafter to make their knowledge clearer numerically. We wish to hear the magnitude of the period of dissolution on the basis of human calculation, briefly, consisting of small words and syllables. On hearing their words, lord Vayu endowed with d.vme attributes and celestial vision and engaged in the welfare ol the worlds spoke in brief.

हिन्दी अर्थ

खूत ने कहा--किस प्रकार स्वायम्भूव मस्वन्तर में वे सप्तषिगण सिद्धि को प्राप्त हुये और फिर बैवस्व॒त मन्वन्तर में महादेव के शाप से अपनी सिद्धिदात्री तपस्या से च्युत हुये और मत्यलोक में आकर उत्पन्न हुए-- इसका वर्णन मैं कर रहा हूँ । वे सर्प्तषि गण जन लोक में एक बार जन्म घारण करते हैं। जन लोक में आकर उन महाभाग्यशाली सप्तर्षियों ने आपस में यह सलाह की और एक दूसरे से कहा कि वरुण यज्ञ के

English

"The day and the night of Brahma have already been The night and day of Brahma succeed each other. This successive period of night and day of the lord is what is called Abhulasainplava. It is called Abhutosamplava because whatever living beings there be whether mobile or immobile in the entire range of three worlds upto the elements ( bhiitas ) become merged. (Another explanation) Prajapati is called Bhuta because he exists at the very outset before all the subjects and creations. Everything floats and merges in Bliuta. Therefore the the final dissolution is called Abhutasamplava. The word Abhutasariiplava is also used in the sense of permanency and deathlessness (?) The past, present and future subjects are calculated up to Aparardha* (infinite number) by means of divine number. The maximum longevity (of Brahma) is mentioned as twice Parardha. This much is the period of stay of Aja (the Just as the flame of a lump is blown out by the gust of wind, so also Brahma becomes quiescent as a result of the Pratisarga. (Defective) The principles beginning with Mahat become withdrawn in the great Isvara; Mahat merges into the Unmanifest and all the three Gunas attain equilibrium. Thus Abhulasariiplava lias been recounted by me briefly. This withdrawal by complete merging in water is a periodic ( jVaimittika ) reabsorption in relation to Brahma. What more shall I tell you?