Adhyaya 24

हिन्दी अर्थ

सावर्णि बोले-- कितने काल का कल्प होता है ? कल्प का क्या प्रमाण है ? कृपा कर

English

When many Manvantaras pass off, the mighty devas of the Kalpa go up and attain Sayujya. When the time of withdrawal (dissolution) arrives, the fourteen Ganas leave Maharloxa. 1 Those gods in combin¬ ation with these (quit the Maharloka), when the elements and immobiles alone are left behind, when all the regions from the Bhuvar-loka to Svar-loka become void; when Devas whose duration of tenure is a Kalpa go upto Janaloka, god Brahma then collects (all) the groups of Devas, sages and Danavas and destroys them all through fire and showers when the Yuga comes to an end. In the seventh Kalpa that has just passed off and has been described to you by me, the seven oceans joined together and formed one vast limitless (and divisionless) ocean full of darkness. In the vast single ocean, the lord holding conch, discus and mace lay on the serpent couch. He had the colour of the cloud. He was lotus-eyed. He had a crown. He was the lord ofLaksmi. He was Hari, the eighth Purusottama born of the mouth of Narayana. He had eight arms, and a broad chest. He is the source of origin of the worlds. He was in communion with the self. Conversant with the process of Yoga, he had taken to meditation beyond the ken of thought, by his Maya. The serpent (his couch) had a thousand hoods; its body had an unparalleled splendour and the lustre of gold. While he was lying there, taking repose in the Atman, he, the mighty Visnu, created a lotus in his umbilicus just for a sport. The lotus extended to a hundred Yojanas. It had the splendour of the midday-sun. It was very high supported by an adamantine stalk. It was created sportively by the powerful lord. Verses 5-14 describe the dissolution of the universe and formation of one ocean (Ekdryana) of cosmic waters with god Visnu lying on the serpent couch and god Brahma born in the lotus-flower blooming on the lotus-plant issuing from Visnu's navel. On hearing the auspicious words of Brahma, Visnu got up from his couch, with eyes outstretched with wonder. He gave the reply, "Whatever is there (such as) the After saying this, Visnu continued, "Who are you, Sir? Where have you come from? Where have youtogo again? Where is your permanent abode? Who are you, sir? A universe-formed being? What can I do for you?" When Visnu said thus Brahma replied: "Just like you, I am the first creator Prajapati. I am called Narayana. Everything rests in me." But Visnu, the source of the universe, heard this with wonder. Being permitted by lord Brahma, the creator of the worlds, the great Yogin Visnu entered the mouth of Brahma, out of curiosity. After entering he saw in the belly of Brahma, these eighteen continents, along with oceans, and mountains, the living beings beginning with Brahma and ending with a blade of grass, people of four castes and the eternal seven worlds. On seeing all these, Visnu of great renown and splendour, repeatedly exclaimed thus: "Oh, the prowess of the penance of this being!" Visnu wandered though different regions and different hermitages, but he could not see the end (of it) even after the expiry of one thousand years. Verses 15ff. The meeting of Brahma and Visnu leading to their quarrel Then the Garuqla-emblemed deity (Visnu) came out of his mouth. The enemy-less (lit. one whose enemy is not born) Lord addressed Brahma, the grandfather of the world: "O Lord, O sinless one, I do not see the beginning, the middle or the end of your belly. I do not see the end of time and space." After saying thus, Visnu spoke again to Brahma, "O excellent Brahmana, you too, enter my belly and see the uncom¬ parable world within." On hearing his words delightful to the mind and approv¬ ing of them, Brahma entered the belly of Visnu. Stationed within his body, he of unimaginable exploits, saw the same worlds. Though he wandered within he did not see the end of worlds in the body of the primordial lord. On seeing that Brahma was returning, Visnu closed all the pores of his body. The lord then wished to resume his happy deep sleep in the middle of the vast ocean. When Brahma saw all the openings closed, he made his form very subtle and discovered a small opening in Visnu s umbilicus. Through the stalk of the lotus he came out and then resumed his own form. The four-faced lord seated in the middle of the lotus, shone with a splendour like that of the interior of the lotus. In the meanwhile there arose a clash between them on the point of (individual) entirety (superiority) in the middle of the ocean. Then the trident-bearing Lord of unmeasurable soul, the Lord of all living beings, who was clad in gold-coloured bark garments, came where the eternal Lord Visnu was lying on the couch of the (Sesa's) serpent's body. While he was walking quickly, big drops of water kicked forcibly by his feet rose up in the sky. They were very hot and extremely chill. A violent wind also blew. On seeing that mysterious phenomenon, Brahma spoke to Visnu, "The drops of water are big and hot. The lotus is On hearing these words uttered by Brahma, the O Lord what have I done to you? Wherefore, O greates t of men, you speak to me thus, though I am your excellent friend? Speak precisely. 95 While the lord of Devas was speaking thus in accordance with the convention, lord Brahma of lotus-like brilliant com¬ plexion, the storehouse of the Vedas, replied. "O Lord, I entered your belly by your desire. Just as the worlds were seen by you in my belly, so also the worlds were seen by me in your belly. O sinless one! At the end of one thousand years, as I was returning (out of your belly), I found that due to rivalry you have closed all the openings 'wishing to bring me under control. O blessed one, then thinking within myself, I gained an entrance through the umbilicus and came out of your navel through the lotus stalk. Let there be no misgiving in your mind." On hearing these words of Brahma, Visnu spoke thus: "What I shall do afterwards has been thought over by me. It was only out of sportiveness that I quickly closed the openings and not to harass you. You shall not take it otherwise. You are worthy of my honour and worship. O gentle one, forgive whatever misdeed I may have committed. Hence O Lord, being urged by me, you shall get down from the lotus. O destroyer of enemies, please be my son. You will O Lord of all, from now onwards you will have a white turban as your crest ornament. You will be known as Padmayoni (one born out of a lotus). O Brahma, O Lord of the worlds, be my son." Then Lord Brahma accepted the boon from Visnu. Pleased in his mind and without any sense of rivalry, he said, "May it be so".

हिन्दी अर्थ

वायु बोलें--सातों मन्वन्तरों की कल्पसंस्या हम यथाक्रम संक्षेप से कहते हैं सुनिये । दो हजार आठ

English

On seeing a wonderful being approaching with the lustre of the rising sun and with a huge face, he spoke to Narayana: "O Visnu, who is this person coming hither? He is incomprehensible with a huge mouth, curved fangs, dishevelled hair, ten arms, characterised by the trident, and faces all round with many eyes. He is the lord of the worlds, He is hideous in form. He wears a girdle of Muhja grass. His penis is lifted up. He is roaring terribly. He has great refulgence. He is a heap of splendour. He has pervaded all the quarters and heaven. 55 On being addressed thus, Visnu spoke in reply to Brahma, "He has been coming quickly wading through the ocean. Kicked by his feet, the whole ocean is agitated with profuse sprays of water raised in the sky. O lotus-born (god), you are being sprinkled by them. The great lotus coming out of my umbilicus is being shaken along with you by the wind ex¬ haled through his nose. He is the eternal lord Isa, the destroyer. Let us both eulogise the bull-bannered lord. 5 Then the infuriated Brahma spoke to Visnu, the illuminator of the lotus, "You do not know yourself the source of origin of all the worlds nor me Brahma, the eternal creator of the universe. Oh! Who is this being (called Sankara) excelling us both? 55 On hearing the furious words of Brahma, Vi?nu said, The ancient Purusa, the lord of Maya and Yoga is virtue (Dharma) itself. He cannot be thwarted. He is the best- ower of boons. He, the eternal lord, is the cause of this universe. "You are the womb. I am the seed. But how is he the sower of the seed? It behoves you to remove this subtle doubt of mine." On hearing this, Visnu explained to Brahma, the sus- tainerofthe worlds, their own origin and the origin of the worlds. He cleared the doubt of Brahma with a suitable analogy. "There is no other being greater than he or more subtle (unmanifest) than he. The region of the lord is the goal of the spiritualists. It is the abode of bliss. The supreme lord has split himself into two and entered the self. He is both possessed of and devoid of attributes. His form without attributes is subtle and unmanifest. He is the knower of Maya (Prakrti) and her activi¬ ties; he is deep and inaccessible. His penis deposited you as the seed in my womb, in the primary stage of creation. In due course of time that seed became the huge golden egg in my womb. For a thousand years, the egg was embedded in the waters. At the end of a thousand years, it was split into two by the elemental air. One of the (upper) parts of the crust turned into hea¬ ven and the other (lower) into the earth. The lofty foetus became the golden mountain Meru. It is from that, there woke up the golden-wombed lord (Hiranyagarbha) of Devasand I, the four-armed Visnu. Then, at the end of a thousand years, the egg was plit into two. On seeing the world a void without stars, the They are born (as your sons) again and again at the end of a thousand years—they who are the early predecessors, pleasing to look at, endowed with fire-like brilliant bodies and eyes wide like the petals of a lotus. Glorious Sanatkumara and Rbhu who were perpetually celibate, Sanatana, Sanaka, and Sanandanawere born simultane¬ ously. They could visualize objects even beyond the reach of sense-organs. They were born with controlled mind and devoid of three distresses. They said that they would not take up the work of creation. There is a great pain in this birth, O gentle one. It is attended by old age and sorrow. Life, death and birth occur again and again. This world is a dream. Even in heaven there are miseries. On realising the tortures of hell, the advent and the inevitability of events and seeing that Rbhu and Sanatana were under your control, the three sons Sanaka and others eschewed the three gunas (the creative ingredients) and attaining knowledge of the illusory nature of the world, they renounced the world. When they had renounced the world you were delud¬ ed by the Maya of Sankara. In this Kalpa, O sinless one, your consciousness is withdrawn and the subtle elements earth etc. remain intact (to the end of Kalpa). This Maya of the lord functioning in the world has been explained to you. That mount Meru is said to exist in Devaloka. You will realize your greatness. You will realize your self through your own self. You shall know me the lotus¬ eyed one. You shall approach the lord supreme Siva of great Yogic (power), the bestower of boons to all living beings. After approching him who is the preceptor of the universe of Pranava, you shall propitiate him by prostration. ou e be infuriated, he may burn, us both by his very breath. After knowing that lord of great Yogic power I shall be strong and powerful keeping you ahead. I shall eu ogise t e Obeisance to you, the lord of good rites and unfa¬ thomable splendour, the lord of holy centres, the Bijin (sower of seeds), the trident-bearing lord. Obeisance to Amedhra (one without the penis), Urdhva - viejhra (one with erected penis), Vaikunfhareias (from whose semen Visnu was born), the eldest, the superior-most, the first and the foremost. Obeisance to Havya (one to whom Havis offerings are made), who is worthy of worship, to Sadyojata, the impervious, the lord of wealth, the deity wearing yellow barkrobes. Hail to thee, the origin of living beings like us, the lord of the materials of Vedic and glorious heroic rituals. Obeisance to the lord of Yoga and Samkhya, to the lord of sages of (controlled, limited) sleep. Obeisance to the lord of the loud roar, lightning, thunderbolt and clouds, to the lord of oceans and continents. Obeisance to the lord of mountains, of Varsas (sub¬ continents) and of rivers flowing to the west and the east. 554 Obeisance to the lord of medicinal herbs and trees, to the presiding deity of virtue or religion and holy rites, and to the lord of continued existence (as distinguished from Utpatli and laya or creation and destruction or death). Obeisance to the lord of juices and jewels, of moments, of Kdla (a unit of time). Salute to the lord of nimesas (winking time), of kasthas (\I30 ofakala), of days, nights, fortnights and months. Obeisance to the lord of seasons, of numbers of parardha and to the lord of the greatest of the great. Obeisance to the lord of pitrs (manes), of paius (souls bound by pasa), to thee of virtuous words, and to the ancient Obeisance to the cow-eared deity seated on the cull, the spike-eared deity, to the chief of Raksasas, the incompre¬ hensible deity of Varaha Kalpa. Obeisance to the lord ofApsaras-s and Gams, waters and Bow to the long-horned, single-horned hu ™ pe " J to the body of (great) steadiness and to the hgh g Obeisance to the lord of the past, pI S t who future, to the valorous hero of great splendour, an Salute to the granter of boons, the most exce omnipresent lord of the past, present an uture.

हिन्दी अर्थ

घनुदिचिह्नास्तगंतग्रन्थ: ख. घ. ड:. पुस्तकेषु नास्ति ।

English

Obeisance to Bhava, the worshipper theped and the sacrificer, one praised with loud voice, Bow to the noose, the an } oblatio ns, (wrongly one. Obeisance to the one with (P r °P er [, Obeisance to the If fa, Pilrla, Agniffoma, Rtvik, Rta (order), Satya (truth) and the lord of living beings. Salute to the member of the sacrificial council, to Dakfina (the monentary gift in a sacrifice) and Avabhrtha (the ceremonial ablution after the sacrifice). Obeisance to the non- injurer of the worlds, the charm and medicine for the individual soul. Hail to the bestower of contentment, the three-eyed sweet-scented one. To the lord of the sense organs. Obeisance to the (lord of) remedy and to the lord wearing garlands. Obeisance to the universe, to the universal-formed one with eyes and faces all round and one with infinite hands and feet. Obeisance to Havya (offerings to god s),ICavya (offer¬ ings to the manes) and Havya-Kavya. Obeisance to Siddha, Medhya (pure), the desired and the unchanging lord. Hail to the great hero, terrible agitator of the unagitable, one of good intellect, the deity of good subjects, the refulgent sun. Bow again and again to Suparna (beautiful- winged one), of gold colour, to the odd-eyed, three-eyed, tawny one endowed with great strength. Obeisance to the dazzler of eyes, the gentle-eyed one, to the smoke-coloured, white (coloured), black (complexioned) and the red one. Bow to the adorned, the reddish brown and yellow (coloured god), one equipped with quiver. Hail to the possessor of and the one devoid of Vifesas (speciality?). Obeisance to the lotus-complexioned destroyer of death and to the god of death. Salute to the dark, white, tawny and red complexioned lord. Obeisance to the lovely one of the colour of cloud at dusk to the multi-formed holding skull in the hand, to the naked and to the one with matted hair. Obeisance to the Pinaka-bearing lord, the stretching, thriving and prosperous deity, of keen'intellect and wearing Rudraksa. Obeisance to the naked, tufted lord. Obeisance to the forbearing, the quiescent, with body as strong as a thunderbolt. Obeisance to the destroyer of demons, the destroyer of sacrifice, the blue-necked deity abs¬ taining from sexual intercourse. Obeisance to the slayer of enemies, the annihilator, the one holding sharp weapons. Obeisance to the rejoicing, the delighted one connected with rivers. Obeisance to Pranava, the lord of Pranava, the bestower of happiness, the hunter of the deer, the deft and the destroyer of Daksa's sacrifice. Hail to the spirit that is multiformed one who excels all lords, the destroyer of the cities {Tripura), the quiescent, Obeisance to the deity in the form of Puspavat, to the destroyer of Bhaga's eyes, to the excellent Kanada, and the destroyer of Kama's body. Bow to the terrible wheel of the sun, the suppressor of the lord of serpents, the destroyer of Daityas, and to the one Obeisance to the god ever fond of cremation ground. Salute to the god eulogised by diffiarent emgs u pleasure, to one with a (half) male and (a ) em Obeisance to youwithmattedhairandstaff. to the one with serpent as sacred thiead, t Obeisance to Manyu (wrathful), terrible Hail to the god who laughs freely and boisterously, who roars striking (clapping) his arms, who shouts, jumps and rejoices. Obeisance to the wonderfully mysterious, sleeping and running, staring and meditating, stretching and expanding, harassing and running, moving and sporting (god). Obeisance to the one with a pot-bellied body, to the one who shakes, to the one with a shaven head, to the one without hands. Salute to the one in the guise of a mad person, to the one with tinkling ornaments, to the one with hideous dress and to the ruthless, fierce and infuriated (deity). Obeisance to the incomprehensible, to the illuminated, to the brilliance beyond attributes, to the one fond of argument and to the one wearing signet jewel. Hail to (the god) with child-like form, to one with unequalled qualities, to the secret Gana, to the unattainable yet eternal refuge. This earth, mother of the worlds, constitutes your feet resorted to by the good. Your unfathomable belly is the support of persons who have achieved Yogic power.' The firmament bedecked by the clusters of stars ex¬ tends in your middle. The glorious garland on your chest shines like the galaxy of stars. The ten quarters aie your arms bedecked with raceleis and armlets. The expansive wide neck of yours, com- parable to the cluster of blue clouds, shines gloriously bedecked with golden necklaces. Your mouth terrific with the curved fangs is unthwartable and incomparable. The following J a p a (inaudible repetition) of the Doddhavya (worthy of being realized), Bodhana (en¬ lightener), jVetr (the leader), Dhuruaha (bearer of the yoke i.e. responsibility), Dusprakariipaka (one shaking heavily?), Brhadralha (possessor of a big chariot), Bliima-karman (of terrific activity), Brhatkirli (widely renowned) Dhanahjaya (winner of wealth), Ghantapriya (fond ofbells), Dhvajin (having a banner), Chalrin (having- an umbrella—a royal insignia), patakadhvajini- pati (lord of a flag and an army), Kavaci (clad in a coat of mail), PattiSin (armed with a sharp iron club), Sankhin (having a conch shell), Pdsahaslin (holding anoosc in hand), Parasubbt Agama (mountain-like firm), Anagha (sinless), Sura (brave), Devarajarimardana (slayer of the enemies of Indra). t is by propitiating you that enemies were killed in battles by us. You are (such) a fire as is not satisfied by drinking all the seas. You are the abode of furiousness (but) delighted m mind. You are destroyer of Kama (god of love) but a bestower You are the lord of the eternal bcgmn.ngies) mass of splendour, Brahmfi, the creator of the »™Us <he« creation. Santhyas know that you are Prakr "' The Yogins who are ever in communion with you through Yoga, eschew sensual pleasures. Other mortals who resort to you become sinless and enjoy divine pleasure. Limitless is the greatness of (you) the supreme soul. Whatever we knew of the glory of the incomprehensible reality has been glorified according to our (humble) ability. Be ever and everywhere auspicious to us. Whoever you are you are so (incomprehensible). Obeisance be unto you.