The third section called Anusahga Pada has been completely narrated out of affection by you. Now narrate to us in details the fourth Pada called Sarhhdra (annihilation or conclusion) .

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.

All these (past) seven Manvantaras have already been recounted by me. Now listen to the brief description of the future Manvantaras from me. 828 Vayu Purdria

I shall speak about the current Vaivasvata Manu and the future S&varna Manu briefly. Listen and understand.

All these are the sons of the noble-souled Kaiyapa, the son of Marici who exists now. They will be born in the Savanna Manvantara.

25-33 829. *

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 and due to their multiplicity in both the past and the future Manvantaras.

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 Dakga in the presence of Dharma and Bhava.

“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—Dak§a, 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 competent 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". 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 respective 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.”

When the Cak?u?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 Samjfia.

(Defective verse) The sons of the first Merusavarni Manu who was the son of Dak?a were the three groups, Maricigarbhas, Su£armans and Paras. All these noble-souled ones were born in the Vaivasvata Manvantara. 832 Vayu Purdna

They are the sons of Rohita, the Prajapati, the son of Dak$a. In future each of these groups will consist of twelve Devas.

(Defective) Ai£varya-Sangraha, Raha, BahuvaSa (and the remaming) should be known as twelve P&ra gods. Understand the later ones.

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.

75-91 833

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 are 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 extinguish the fire.

The clouds then shower energetically and quell the entire inauspicous and terrible fire. Vayu Purdya

The universe is filled with waters of the heavy downpour. The brilliance of the burning fire is overcome by the waters and the fire enters (i.e. merges) into water.

When in the course of a hundred years the whole fire is quelled, the clouds that arise from the fire inundate the entire universe with huge quantities of showers.

Urged by the self-born 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 Brahmagas, 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 Ek&rriava (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 Pdrthiva (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) .

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 Ekdrnaoa , All the activities of Praj&pati (Brahma) cease (to exist).

He has brilliant complexion like the Sun. He is the protector of the worlds. He is single and the first Tur&f&t ( forestaller of the enemies). He becomes Hiranyagarbha, the great Puru$a. 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 An&a (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 —Bhfgu 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.

The Seven Sages see him at the time of his sleep. He is cited to be the first Parame&hin, because he stays beyond all 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 everything takes (withdraws) everything into himself and thereafter stays within the single vast sheet of water for the whole of that night. VayuPuritya

Then, when the night passes off, Praj&pati wakes up. He is induced (in his mind) with the desire for creation once again.

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 the Sun is rising and setting in this world (it happens regularly) , so also the living beings are seen to have birth and destruction.

All the living beings come out and re-enter the creator of subjects, Brahma, the great lord, Prajapati of great Yogic power. i

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.

iSo 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 (Abkittasarhplava). O Brahamanas, the Manvantaras have already been explained by me along with Prajfianisarga 2 (creation through intellect. ) and the fourteen Manus.

All the Manvantaras consist of a thousand cycles of four Yugas. When two thousand cycles of four Yugas are completed it is said that a Kalpa is finished entirely. stand its calculation. The time taken to utter a short syllable or to wink once is called Nime§a. It is equal to a Matra.

Fifteen such Nimegas of human beings constitute one Kagtha. One Lava is equal to five K§anas and twenty Kashas constitute three Lavas

According to another calculation seven and a half measures ( Prasthas) of water constitute a Lava. 8 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

The movement of the Moon and the Sun should be known by counting these: Fifteen Nimesas make one Kagtha* Thirty Ka$thas make one Kala.

Thirty Kalas make one Muhurta. Some say thatKalii is a tenth part of a Muhurta. Forty Kalas are termed (by others) one Muhurta.

The bottom plate of the device is four Angulas square. There are four holes in it, each of the size of a golden m&sa (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.

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 time 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. The Sages said :

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 divine attributes, and celestial vision and engaged in the welfare of the worlds spoke in brief.

“The day and the night of Brahma have already been mentioned. I shall now mention their duration based on worldly calculation. 231-233a. According to human calculation, four hundred and thirtytwo crores eight millions nine hundred and eighty thousand ( 4328980000) human years constitute the period of dissolution. 233b-236. Then seven Suns rise up. All the four types of creations become merged in the great elements of the worlds. The universe is flooded with water. All the mobile and the immobile beings are destroyed. After completing the annihilation Prajapati becomes quiescent. When everything is burnt, light vanishes and everything is surrounded by nocturnal darkness. The entire vast sheet of water is then presided over by ISvara. The duration of the period of Ekarnava is the same as that of the day of the lord. The period of night is as long as everything is submerged in water. When that recedes, it is remembered as day.

The night and day of Brahma succeed each other. This successive period of night and day of the lord is what is called Abhutasarhplava.

It is called Abhutasarhplava because whatever living beings there be whether mobile or immobile in the entire range of three worlds upto the elements ( bhutas) 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 Bhuta. Therefore the the final dissolution is called Abhutasarhplava .

The word Abhutasarhplava is also used in the sense of permanency and deathlessness (?) The past, present and future subjects are calculated up to Apar&rdha* (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 * Probably the reading is ‘a-parardha* upto Parardha—vide v. 241. 846 Vayu PurdQa unborn) Prajapati. At the end of the stay of BrahmS, Parame§{hin, there is the Pratisarga ( secondary creation) .

Just as the flame of a lamp 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 l£vara; Mahat merges into the Unmanifest and all the three Gunas attain equilibrium.

At the time of the Naimittika (periodic) dissolution (by Brahma), when Prajapati grows calm, in the course of withdrawal 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 Pi£acas who have not been scorched in the beginning of the Kalpa resort to Janaloka.

The [rebirth after the dissolution of all living beings is called Samsara (worldly existence). Just as all living beings (e.g. trees) germinate after the rains fall, so also the subjects and the immobile and other beings are bom in every Kalpa. Just as in successive seasons the different forms of the characteristics of the seasons appear in the same succession as before, so also at the time of (every) creation the mobile and the immobile beings (appear in the same manner as they were) before Brahma’s nights and the dissolutions.

Muhurtas and Lavas are determined (thus) by those who know the measure. ( Instead of the above) through water also time is measured. Thirteen Pal as 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) .

Thanks to the special movement of the Sun, the maximum number of Kalas is six hundred and five in all the $tus always. This is to be known as one human day. The Stellar day contains ten more. A human year is calculated through Savana months.

When in that Ekdrnaoa the mobile and the immobile beings become annihilated, Brahm& 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 Puru$a in the path of Trayi (three Vedas) .

The word Bhd indicates Vydpti (pervasion) and Dipti ( splendour) . Since water shines and pervades all the ashes (of the universe) it is called Ambafr. The root y/Ar means multiplicity and quickness. In that Ekdrnava waters are not quick. Hence they are called “Naras*\

Dama, Data, Vida, Soma, Vitta, Vaidya, Yama, Nidhi, Homa, Havya, Huta, Dana, Deya, Data, Tapas, Sama, Dhruva, S thana, Vidhana and Niyama—these twenty are mentioned as constituting the Mukhya (Sukha) group of Devas in the first Savarna Manvantara.

They are : Varyodita, Ji§fa, Varcasvi, Dyutiman, Havi, Subha, Havikrta, Prapti, Vyapjtha and Da£ama (?) These are the mentally created ones the Suparas, the Devas mentioned (before) . Rtadhama of great fame should be known as their Indra.

Understand the Sukarmans* They are—Suparva, Vf?abha, Pr§fa, Krpi, Dyumna, VipaScita, Vikrama, Karma, Nibhjrta and Kanta. These Devas are Sukarmans. Now understand their sons (i.e. Suparas ?)

The following ten constitute the Rohita group: 834 Vayu Purdya Tapas, Jani, Bhrti, Vaca, Bandhu, Rajas, R&ja, Svarnapada, Vyu?fi and Vidhi. Know these to be the Sumanas: the thirtythree Devas who have been glorified (before), viz. U$ita and others.

Their Indra will be the great scholar Santi. The Seven Great Sages will be the glorious Havi?m&n of the Pulaha family, Sukirti of Bhfgu race, Apomurti of Atri lineage, Apava (?) of Vasitfha family, Pratipa of Pulastya family, Nabhaga of Kafyapa family and Abhimanyu of Angiras family.

In the tenth revolution (i.e. cycle of four Yugas?) the second Savarru, the son of Dharma, will be the Manu. In his Manvantaraf there will be two groups of Devas, viz. Sukhamanas and Viruddhas. All of them will be Tvi§ivants (* highly effulgent9 ) a hundred in number and mutually equal ( ?) —alike.

The seven sages in the Rohita Manvantara were — Skanda of fiery nature and resembling Soma and otherwise known as K&rtikeya, Medhatithi of Pulastya lineage, Vasu of Kafyapa Gotra, Jyotigman of Bhrgu family, Dyutiman of Angiras lineage, Vasita of Vasi?tha Gotra, Havyavahana of Atri’s Gotra and Sutapas of Paulava family. The following nine are glorified as the sons of the first Savarni—Dhftiketu, Diptiketu, Sapa, Hasta, Niramaya, Prthu^ravas, Anika, Bhuridyumna, and Brhadratha.

Varna, Anga, Vi£va, Muranya, Vrajana, Amita, Dravaketu, Jambhostha, Ajasra, Sakraka, Sunemi and Dyutapas—these twelve constitute Su£armans. Their future Indra will be known by the name Adbhuta.

Vajiya, Vajijit, Prabhuti, Kakudi (?), Dadhikrava, Ayapakva, Pranita, Vijaya, Madhu, Tejasman and two Nathavas—these twelve constitute the Maricis. I shall recount the Su£armans mentioning the names. Listen to (them) and understand.

The other Vaivasvata Manu was the son of Savarna (i.e. Chaya, the shadow of Samjfia) . 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.

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.

Thus AbhUtasarhplava has been recounted by me briefly. This withdrawal by complete merging in water is a periodic ( Naimittika ) reabsorption in relation to Brahma. What more shall I tell you? He who always retains this in memory, he who listens to this frequently, shall attain great Siddhi as a result of glorification and listening attentively.*’

He who was formerly Bali, the son of Virocana, will become their Indra. Nine sons will be born to Savanna Manu, viz. Viravan, Avariyan, Nirmoha, Satyavak, Krti, Cari^nurajya, Visnu, Vaca and Sumati.

I shall mention nine more in the other Savanna Manvantaras. Other Savannia Manus will be bom as Brahma’s (future) sons. They are seen as Merusavarnis by those end* owed with divine vision. They are the grandsons of Dak9a, the sons of his beloved daughter.

Please recount all the Manvantaras, the ones that had elapsed along with the others (the future ones), the Seven 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. SUta said :

The Seven Sages are—Kfti the son of Vasi§jha, Sutapas of Atri’s family, Tapomurti of the Angiras race, Tapasvin of Kafyapa Gotra, TapoSyana of Pulastya family, Taporati of Pulaha Gotra and the seventh of them should be known as Tapomati of Bhfgu family. These are the Siddhas, the Seven Sages in the Savarnika Manvantara. The following are the sons of the twelfth (7) Manu : Devavan, Upadeva, Deva£re§fha, Viduratha, Mitravan, Mitrabindu, Mitrasena, Amitraha, Mitrabahu, and Suvargas.

On being requested thus by those disciplined-souled sages, Vayu, the knower of reality, spoke these sweet and truthful words. Vayu said :

There are only fourteen abodes called Lokas1 (worlds) described by great sages and (meritorious men) stay therein.

The Earth, the firmament, the heaven and what is remembered as Mahah—these four abodes are remembered as Arnavakas.

These abodes are having decline and increase. Those not endowed so will be mentioned (later) . Those that are Naimittikas (periodical ones) last till the final dissolution.

Jana, Tapa and Satya—these three abodes are exclusive ones. They last till the (final) Prasarhyama ( dissolution) .

I shall mention the Vyakta (manifest) ones. They are the seven abodes. Bhdrloka is the first among them. The second one is remembered as Bhuvaft.

The third one should be known as Svah\ the fourth is remembeted as Mahah. Jana is the fifth world and Tapah is considered as the sixth.

Satya is the seventh world. Beyond that there is darkness. When (Brahma) said “Bhuh” Bhurloka originated.

Second time when he said **Bhuvah”, firmament originated. For the third time when he said “Svah”, heaven appeared.

Vayu is the lord of Bhuvah . Hence he is Bhuvaspati. The Sun is the lord of Bhavya i.e. Svah, hence is Divaspati.

When he uttered “Mahatf\ Maharloka originated. The residence -of the Devas who retire from their offices is there.

Jana is the fifth Loka. Janas (people) are born there. It is called Janaloka because the subjects of Svayambhuva Manu and others were born there.

Those subjects of Svayambhuva Manu and others, who have already been glorified, set out for Tapoloka when all the worlds are cons umed by the fire at the end of the Kalpa.

26-38 849

In (velocity?) of rotation and in magnitude Bhurloka is the meeting place (i.e. in the middle?). The firmament, the space between the Earth and the Sun is remembered as Bhuvah (-Loka). Star) is Svarloka (Heaven). It is called Diva also. The space between Dhruva and Janaloka is called Maharloka .

The seven worlds have been recounted well. Now I shall recount the Siddhis of those worlds. All the living beings in Bhurloka are the imbibers of juice and eaters of cooked food-grains.

These Devas are of the past, present and future. They mutually worship by means of Yajfias.

The middle ones worship the earlier ones (by sacrifice) and the present ones worship the middle ones. When the groups of Devas pass off, the contact and relations cease (to exist) .

It should be known that they still retain their series of mental Siddhis even though they cease to hold positions of authority. Their series of Siddhis is pure and should be known as mental.

O Brahmanas, the four worlds situated lower than Janaloka have been briefly recounted by me to you. I shall recount them again. Vayu said :

When the night of Brahma whose source of origin is the Unmanifest, dawns into day, they are reborn in the same order as before.

On the death of their predecessors all those aspirants beginning with Svayambhuva (Manu) and ending with Marici are reborn.

Thus in the order mentioned before they frequently go to Vairaja as a result of their penance up to ten times and return to Brahmaloka.

Thus thousands of Devayugas have passed. They attained death along with the sages in Brahmaloka. Suta said :

It is impossible to recount them in detail and in the proper sequence because time is beginningless and it is impossible to count everything completely. Still you need not have any doubt. Everything has been mentioned by me precisely.

On hearing that statement the sages were over-whelmed with doubts. They then spoke to Suta who was conversant with the Puranas, whose intellect was great and who was Vyasa’s disciple. The Sages said :

Please mention precisely what constitutes the diet of these people in Vair&ja Loka, what the extent of their exploit is, what their support is and how long they stay there.

On hearing the statement uttered by the Sages, Suta who was well-versed in the Puranas and who knew the reality of the world, spoke thus with humility. Suta said :

Those people who become the purest of the pure (by means of meritorious actions) attain that world ( Vairaja ) and stay there for ten Abhutasaitiplavas (periods of final dissolution) .

All of them have only subtle bodies. They are learned. Their forms and features are like those of clouds. Since they abide in a permanent world there is no Bhuta (the elements) in them.

After attaining that world full of meditation, they attain the bliss of Brahman and the state of immortality.

Brahmaloka is mentioned to be six times higher up beyond the Vairaja worlds. And god Brahma is the Purohita (one who has been put in charge beforehand) .

All of them are PratzazM-souled (i.e. have concentrated their souls in the mystic syllable Om). They are endowed with enlightenment, purity and penance. After deriving the bliss of Brahman, they enjoy the state of deathless-ness.

They are not affected by mutually clashing opposites (like happiness and sorrow etc.) . They are devoid of the three Bhdvas (states of existence, i.e. birth, growth and decay). They possess majestic lustre. They are in every respect equal to Brahma except in the matter of over-lordship.1

They are endowed with majestic lustre, victory, Ai&vaiya (divine faculties of omnipotence etc.) , Sthiti (continuous existence), Vair&gya (non-attachment), DarSana (vision) on par with Brahma.

Those learned men of holy rites and activities and in an enlightened state at the end of penance, attain the goal that transmutes them. When the Pratisahcara (re-absorption) in all the powers of Brahxn& except that of creation of the world. 854 Vayu Purdna Prakrti is imminent they see it in a moment and get dissolved in the Unmanifest along with Brahma and Devas.

Thus Devas and Sages partake of, i.e. worship the Sattra (the sacrificial session in the form of) Brahman. The Sattra (i.e. Brahman) is eternal (,sanatoria), immortal, resplendent, ever-existent, imperishable and immutable.

They are of sublimated sexuality. They traverse a path of no return. The purity they have attained by means of the practice of holy rites is supplemented by the knowledge of Vedantas.

There they engage themselves in the practice of Yogic union (with the Supreme Brahman) . They worship the highest goal. They abandon their physical body which is the cause of all sins and proceed ahead to (the state of) immortality.

O excellent one, whence is this Parardha (Infinite, Infinity) ? What is this called Para (the greatest) ? We wish to know this. Please speak. SUta said :

Learned men call a thousand crores a Kharva and ten times a Kharva make a.Nikharva.

A thousand crores multiplied by a crore is called Par&rdha. Learned men call twice a Pardrdha, a Para (great) .

The countable yet ever uncountable is the trinity* 856 Vayu Purdna The countable is observed through numbers. All numbers up to Parardha can be expressed.

When the mass is seen there is no specific number. It is the characteristic of countless ness. If we say as many as sand particles it means infinite. These are the five character^ sties ( ?) .

That can be calculated by ISvaras of divine vision because of their purity. Since he is established in perfect knowledge, Brahma sees everything.

On hearing this, all the sages residing in Naimi$a forest had their eyes bedimmed with tears (of joy) . Their ( voice) was choked up due to delight.

On hearing their words, Matariivan ( Vayu) of humble speech spoke as follows in sweet words, in the proper order and in the same manner as was seen (by him) . Vayu said :

I shall recount this to you. Listen to what I intend to say. The Vyakta Bhdga (that which is manifest) is grosser than Avyakta.

There are ten parts of Mahat. The gross part is called Bhutddi {Aharnkara or the Cosmic Ego) . The magnitude of Paramdnu (an atom) is little more than the tenth part of BhUtddi (?)

A Paramdnu is very subtle. It cannot he seen by tiie (naked) eye. It can be imagined; what cannot be (ultimately) split in the world should be known as Paramdnu,

When the Sun’s rays enter through the window, the subtlest dust particle that is seen is called Paramdnu It is the first among the units of magnitude. It is called Paramdnu.

When there is an aggregate of eight Paramanus it is called Trasarequ or Padmarajas (pollen-dust of a lotus).

When eight Trasarenus join together that is remembered as one Ratharenu (chariot dust) • When eight Ratharenus are combined they form what is remembered by learned men as one Bdldgra (tip of the hair).

Eight Bdldgras form a.Lik$d (the egg of a louse) . Eight Likfds form Ydkd (a louse) . Eight Yukds form what is called Yana ' (a grain of barley) and eight Yavas form one Afigula (the distance between the joints in a finger).

Twelve Aftgula-)ovnX& make a Vitasti and twentyone .ddgu/a-joints make a Ratni ( a cubit—the distance between the elbow and the closed fist) .

Twentyfour Afigulas form one Hasta (the distance between the elbow and the tip of the middle finger) . Two Ratnis or fortytwo Angulas should be known as a Kisku.

Learned men say that ninetysix Angulas form one Dhanus {a bow). This Dhanus is a unit used in measuring Gavy Gti (Explanation in verse 1 26) .

Dhanus, Dan$ay Yuga and Ndli—all these contain equal number of Angulas. Persons who know calculation say that three hundred Dhanus units make a Nalva.

It is taught that two thousand Dhanus units make one GavyUti. Eight thousand Dhanus units make one Yojana .

The measurement of the distance of a Yojana is based on this unit of Dhanus. It should be known that a thousand of these Dhanus make the distance of a Sakra-Kro$a (or a KroSa).

Calculation in Yojanas is made by those who are experts in the knowledge of numbers. Listen to the distance of Brahmaloka, in so many Yojanas.1

Divakara (Sun) is a hundred thousand Yojanas above the surface of the Earth. Nildkara (Moon) is a thousand Yojanas above the disc of the Sun. ,

The entire stellar zone shines a full hundred thousand Yojanas above the Moon.

The Meru mountain is a hundred thousand Yojanas high. The distance between planets above the stellar zone is twice this (height) and they are one above the other.

Budha ( Mercury) moves about beneath all stars and planets. Sukra (Venus) moves about above it. Above it is the planet Lohita (Mars ) .

The set of the three worlds has been explained. Understand what is beyond this. Above Dhruvaloka is Maharloka wherein those people staying till the end of the Kalpa reside. It is ten million Yojanas from Dhruva—that is the conclusion (of wise men).

Janaloka is twenty million Yojanas from Maharloka . In it stay those Sadhakas (aspirants) —Dak$a and others, the sons of Brahma. They live till the end of the Kalpa.

It is remembered that Tapoloka is forty million Yojanas above Janaloka . It is here that the Vairaja groups of Devas stay. They are exempt from the effects of burning of all living beings in the destruction of the universe.

Sixty million Yojanas from Tapoloka is Satyaloka . It is called Brahmaloka of those who are devoid of death and desire and so who never return to the Sarhsara therefrom.

It is remembered (proclaimed) that the space above Brahmaloka upto the (upper crust of the) Cosmic Egg is a crore and fifty niyuta (a fifteen million) Yojanas.

Now I shall mention the allotment of abodes to those living beings who deserve falling into hells due to their cruel actions.

All these dark and gloomy hells are under the jurisdiction of Yama. Men of evil deeds fall into these severally.

All these hells Raurava etc. are reported to be beneath the Earth. A perjuror, a person taking up a side by making false statements and untruths falls into the hell Raurava of ruthless grasp.

A slayer of a cow, a destroyer of a foetus and one who commits arson in the city fall into the hell Rodha. A slayer of a Brahmana, a drink-addict and a stealer of gold fall into the hell Sahara.

A slayer of a K§atriya, of a Vaisya in miserable circumstances or of a Brahmana as well as a defiler of the preceptor’s bed falls into the hell 7~d/a.

He who indulges in sexual intercourse with his sister and the soldier of a king (i.e. murderer of a king) fall into the hell Taptahumbha. A trader in (stolen) horses and protector of one who is kept in legal bondage fall into the hell Taptaloha .

He who sells his chaste wife, he who forsakes a devotee and he who indulges in sexual intercourse with his daughter or daughter-in-law falls into the *hell Mahdjvdla .

He who dismantles or spoils public roads falls into the hell Kifaloha. Those who hate Devas and Brahma^as, those who do not worship preceptors and those who contaminate precious gems fall into the hell Kjmibhakfya .

He who eats food keeping his wife, friends and daughter ( starving) falls into the foul-smelling hell L&l&bhakfa.

A manufacturer of arrows, a potter, a person who takes away gold coins, a professional physician, one who sets fire to a garden—all these fall in (the hell called) ViSarhsana. 161 • He who accepts monetary gifts from evil men, he who officiates as a priest in the Yajfia on behalf of an ineligible man and the man who maintains himself by stellar calculation fall into the hell Adhomukha.

He who sells milk, wine, flesh, lac, scents, juices* gingelly seeds and similar things falls into the terrible hell PUyavaha .

He who captures, fetters or ensnares fowls, cats, boars, birds, deer, rams and sheep will also fall into the same hell.

There is no doubt in this that those who feed the people sitting in the same row with different sorts of food-stuffs (and thus are partial) , fall into the terrible hell Vidbhuja.

He who invariably utters falsehood, he who is voluble in scolding others, he who is inauspicious—these sinners fall into the terrible hell named Mfitr&kirna.

Those who eat and drink (forbidden stuffs) in a hermitage fall into the hell Agnijvdla. They are eaten by steelbeaked crows of dark and diverse colours.

Persons with the vow of holy rites and celibacy, break-7 ing those vows by discharging semen even in dreams, fall into the hell SandarhSa .

Those who are taught or ordered about by their sons invariably fall into the hell Svabhojana,

Those who perform actions contrary to the rules of castes and stages of life on being urged by anger or elation, go to hell ( Niraya) .

The hot-centred great hell Raurava is white (?) from outside and terrible. The extremely terrible Tapafy is beneath it. It is cool-centred.

Listen and understand these being described in serial order. Beneath the Earth only seven hells are mentioned.

They are the outcome of Adharma (sin). They are Andhatdmisraka and others. Raurava is the first among them. Then there is Mahdraurava .

Beneath this is the other hell which is both cold and scorching. This third hell is Kdlasutra which is remembered as Mahdhavividhi* also.

The fourth hell is Apratitfha, and Avici is remembered as the fifth. The next one is Lohapfsfha and Avidheya is the seventh.

The first hell is called Raurava because it is very terrible. Although it contains water, it is remembered as one that scorches. Beneath it is the hell Tapah that is terrible, cold and very low. * mahdhir-vioidhafi (Bd. P.v. 181 ) having great serpents of various kinds. 862 Vayu Purdna

Biting serpents are said to be in the terrible KdlasUtra. Nothing can stay in the hell Apraiitfha . There is a terrible whirling in it.

Avici is said to be very terrible because the sinners are crushed by means of mechanical contrivances. The hell Loha (Pff(ha) is still more terrible, because all Karmans are exhausted in it (by experiencing the fruit thereof) •

(Defective verse) Though the beings in the hell are without bodies, the harassment, afflictions and sufferings that they undergo in the Avidheya hell are irremediable.

All these hells are as terrible as mountains and devoid of light above. In all these the misery due to sin is very intense.

Caused by Dharmas or Adharmas they develop befitting bodies for the purpose of experiencing the fruits thereof.

Devas see the hellish beings standing topsy turvy below them. The hellish beings too see all the Devas standing topsy turvy.

There is no distinction in Lokaloka as to the top or bottom because these worlds have no tip or root. They are held in position naturally. Lokaloka (?) . The Bralunarias who were performing the Satra then spoke to Yayu. The Sages said :

Actually no question is asked on what cannot be conceived or known. Understand what has been named and numbered by Brahma.

The earthly worms born of Sarhseka (sprinkling or watering) etc. form about a thousandth part of the number of immobile beings. aquatic creatures together come to about a thousandth part of the creatures born of Sarhseka.

All the worldly birds should be known as forming a thousandth part of the number of aquatic living beings.

All the animals, the quadrupeds, should be known as constituting a thousandth part of the number of birds.

The bipeds (men) in this world should be known as constituting a thousandth part of all the quadrupeds.

Righteous men should be known to constitute a thousandth part of the entire number of bipeds.

Of the righteous men only a thousandth part goes to heaven. Of those righteous men who go to heaven only a thousandth part qualify themselves for absolution (Mokfa) .

Persons staying in the abodes of torture are equal to those who go to heaven. Those wicked souls who fall into the dark Raurava after death are harassed by both chill and heat.

The Tapa hell is in solid form and always chill. Good and righteous people going to heaven are very rare. lgvara himself. Human calculation recedes. Only the calculation of Brahma decides ( properly) . The Sages said :

Learned men see that manifest through inference; the Yogins see it directly by means of Yogic power and those who habitually perform holy rites observe it through Pratyahdra (withdrawal of physical senses), meditation and penance.

He is Vibhu (all-powerful and omnipresent) . The fire of Yogic power of the Yogins is kindled by his blessings. Assuming physical bodies, he helps the world of human beings.

The abode of that eternal lord is imperishable, fixed and untarnished by worldly chaos. It is the eighth (one beyond the seven Lokas) . It is conceived by Maya and the greatest of all.

The eightfold Prakrti and its creations are created by him through Maya. Lord Maheivara is M&yin (Master or possessor of Maya). The withdrawal (annihilation) of Devas is done there ( in his abode) .

Listen to and understand even as I recount in detail and in the proper order. The distance between Bhurloka and Brahmaloka is one hundred and thirtyone million five hundred thousand Yojanas.

The space of Brahmanda above Brahmaloka is fifteen million Yojanas.

The golden egg that was evolved at the outset as Aupasargika (a relevant adjunct) was very huge and wholly circular. It was evolved out of I £vara.

The germination of seed is from l£vara. K$etrajfia (individual soul) is considered as the seed. They speak of Prakrti as the Toni (the source of the origin) and that is of the nature of Narayana. 866 Vayu Pur&fia

The creator of all the worlds, the noble-souled omnipresent lord in contact with Prakfti creates Brahmaloka and Brahmanda through his body, for the purpose of the creation and maintenance of the worlds.

Beyond Brahmaloka and beneath the upper crust of the Cosmic Egg—in between these two is the Pura (city), his divine abode Manomqya (consisting of the mind) .*

That is the abode of the embodied Iivara of unmeasured splendour. The city named Siva is there and it is the refuge of those who are afraid of rebirth.

O excellent Brahmanas, it is full one hundred thousand Yojanas in extent. Within, it is as extensive as the sphere of the Earth.

That divine city (shines well) with the sounds of bells reverberating in the sky. Neither the fear of death, nor distress nor the exhaustion of old age finds a place there.

No other city deserves to be compared to this city. It extends to a hundred thousand Yojanas to the ten quarters.

That city is pervaded by the brilliance of the bullbannered lord and so it stands ( firm) . The creation of that golden city is by means of mental conception.

The following are the beautiful rivers in that excellent city : Vara, Vareny&, Varada, Vararha, Varavamini, Varama and Varabhadra.

The excellent rivers contain water shining like split jewels. It is mixed with the petals of red and blue lotuses. Foams and whirlpools add to their beauty.

Neither Brahmar$is nor Devas, nor Asuras nor Pitrs nor others knew that city of the inconceivable lord.

Only those noble-souled ones who perform meditation without agitation and who have conquered their sense-organs by means of good yogic power, see that city of the bull-bannered one.

They have thousands of other maid-servants behind them, beautiful and endowed with splendour and glory. They all have eyes like the petals of lotuses.

They rejoice along with the Ganas as huge as mountains and as brilliant as fire; they exhibit their extremely attractive amorous gestures and sportive activities.

Again there is his Trident which has the refulgence of lightening. It never fails in destroying enemies. It has the most excessive splendour and it blazes brilliantly.

The sword of the noble-souled lord of Devas is the most excellent of all shining objects. Similarly does the cool-rayed Moon shine with its brilliant splendour and gorgeous body like the flame of fire in the sacrificial altar.

In front of the lord is the great golden Kamar^lu (water pot) . It is full of water and it shines splendidly.

There are other ladies behind her. They are accompanied by groups of celestial ladies. With their newly wed and beloved husbands they worship Sankara.

Groups of Gandharvas endowed with all characteristic features and accompanied by all musical instruments, sing songs of prayer before the lord of Devas.

The Lord of bulls, of broad chest and great height, shines there. He has the lustre of the autumnal cloud. He rejoices much in his (lord's) house.

Then there is Skanda, his son, of unmeasured prowess. Vayu Pwr&oa He wears red garments. He is glorious and his eyes resemble the petals of an excellent lotus. He stays there with his followers. 280*281. He has four followers (attendants ), viz. Sikha, Vii&kha, Naigameya and A§favan (?) They are devoid of vicious indulgence. They are not cruel. They are engaged in protecting the subjects. The deity having peacock for his vehicle (i.e. Skanda) shines in their company. He has great prowess. There, the lord having faces all round (i.e. six-faced) sports with big serpents as his toys.

Many Manvantaras expire and new Manvantaras come (yet the assembly of the lord stays as it was before). May the excellent and wonderful feats of Bhava, the lord of Devas, be heard. IV

Tigers are his followers. They have great speed and the lustre of gold. They are created by the lord himself and they move about as they please.

They are like Death unto god of Death. They subdue the arrogance of Yama. Who will (adequately) mention the innumerable superhuman faculties and excellences (of the Lord)?

Henceforth, I shall recount again the excellent and wonderful activities of Bhava, pursued sympathetically for the sake of blessing the living beings. Listen and understand.

“O omnipresent lord, O holy lord, the vital air of all living beings, who are those great beings in the forms of lions? Where are they born? Ofwhat forms are they?

What is their guilt for which those lions have been severally bound by means of Vai£vanara (fiery) fetters by the lord of all living beings?"

On hearing their words Vayu spoke thus : “Those thousand lions are the embodied forms of the Furies of the lord and created by the noble-souled I £vara after removing them from his own body. They are given the physical forms of lions.

At that time the great goddess Mahakali came out of Mahadevi (goddess Uma) , the eternal witness of all rites, along with the Bhutas (goblins) as her followers.

That fury is the holy lord Virabhadra who permanently resides in Rudra’s abode. He is of incomprehensible form. He is the wiper (remover) of the anger of the goddess.

Thus the palace, the incomparable residence of the 872 Vayu Purdpa lord of Suras, the highest secret of all, has been recounted by me to you.

In those excellent palaces, the followers of Bhava who perform good rites, rejoice enjoying various means of pleasures liked by them such as sweet melody etc.

Different kinds of auspicious mythological stories are recounted along with the chanting sounds of Vedas. The sounds of songs and musical instruments are heard all round ; chantings of prayers (echo everywhere ) .

These sounds are incomparable. All of them mingled together (are very pleasing). These and similar things occur on the tops of those palaces.

The palaces are auspicious and built of gold. Each of them has a thousand columns. It is embellished all round with excellent and incomparable gems and jewels.

They are beautified with crystals like the Moon, with brilliant lapis lazuli stones and pieces of gold resembling the rising Sun and having the lustre of fire."

On hearing this, the ascetics residing in the Naimi?a forest expressed loudly (their wonder). Their doubts being aroused, they spoke these words to the Wind-god. The Sages said : M

Who are those noble-souled followers of Bhava there ? Indeed they are the most worthy of being blessed. Well do they rejoice in that excellent city.

They divide themselves into various forms and enjoy various sports and pleasures, rare for other?. They are devoid of death and old age.

They can go anywhere they please. They are great Siddhas themselves and they are further enlightened by other Siddhas. Thus the attendants of the eleven Rudras ofgreat souls are crores and crores.

With them, Mahejvara, the noble-souled lord of Devas, the beloved lover of Parvatl, rejoices there fully sympathetic with his devotees.

I do not find any difference between those Rudras and the noble-souled Bhava. I am speaking the truth unto you.

The grandeur of Mahadeva is difficult to be understood even by Suras. Due to the greatness belonging to himself, the lord of unmeasured splendour has thousand Ganas.

You have also mentioned everything regarding the noble-souled Rudras who are equal to Mahadeva. All these stories came out ofyour mouth like nectar.

Without drinking it devoutly, of what use are our excellent holy rites ? There is nothing (?) which is not known by us. O Prana (life-breath), O excellent one among Devas, it behoves you to answer our question precisely. SUta said :

That lord (Wind-god) spoke: What else shall I explain again ? O sages of excellent rites, what should be recounted by me ? I shall tell it.

The noble-souled ones attain to Mahelvara of the subtle nature of Paramanu (Atom) there. They cross the river of births and deaths of great eddies and whirlpools of terrific nature.

Then they see Sarva and the, great Brahman, They are accompanied by those seven goddesses who have been glorified (before) •

They were merciful towards all living beings and engaged themselves in observing fasts and holy rites. All their doubts were cleared and the unequalled divine Yoga was attained by them.

After attaining these by means of the mind endowed with perfect knowledge and their greatest devotion, the S&lokya form of salvation was attained by them. It is the eternal and unchanging region.

Worlds from Maharloka to Siva's City1 Vayu said : Those Brahmanas of acute discernment, who are of extra-ordinary good behaviour, who subsist on the residue of what is consigned to sacred Are in Homay and who maintain special piety, become the residents of Maharloka along with Devas. The fourteen Manus, the increasers of fame who had been glorified before, and who belong to the past, present and the future, are born here again and again along with sages, Devas, Gandharvas and Rak§asas and take up their duties in the Manvantarns. i n unr *•» it are mentioned for reference. The chapter is an epitome of Bhuvana. Kola, 39,7-12 847 Devas, Seven Sages, Manus and Pitys pass away gradually and resort to Maharloka along with the righteous Brahmanas, Ksatriyas and VaiSyas. They are accompanied by those who perform truthful actions, who are faithful and devoid of arrogance and who regularly maintain Vedic and Smarta rites and who maintain the rigorous discipline of Vardas and Airamas. Afterwards when the period of a Manvantara expires, they cease to operate in their offices (and go to Maharloka) . The Sages said :

O Powerful MatariSvan (Wind-god), of what nature is that world which has been called Maharloka by you? In every world many (meritorious souls) will be presiding. Hence, O Lord, recount to us with pleasure, how many are those worlds and how they are burnt (if at all) . You alone know this precisely.

As each of the Kalpas is completed in the Vair&jaka (Kalpa) (Loka?) , they move on to Brahmaloka in their due order of priority. In the world of Brahma, when a Kalpa of Vairajaka (pertaining to Brahma) passes away, they again get assigned a position lasting for a Kalpa in Vair&ja (loka) .

Undergoing transmigration again and again upto ten times in order those Devas observe the evanescence of all created beings. Thanks to the force of the inevitable future and as a result of that power of their own meritorious deeds, they attain mental equilibrium. They desist from all activities and leave off Janaloka with a calm mind. They then attain the Vair&ja Loka.

The (newcomers) assume the same features and excellence as they (the residents of Janaloka) and move about in Janaloka as long as the universe is submerged in water.

When the worlds beginning with BhUh and ending with Mahar are pervaded by the flames of Samvartaka fire at the end of the Kalpa, when the black fires blaze and bum, Yima and other groups of Devas residing in Maharloka resort to Janaloka. All those stationed there are of very subtle bodies.

Listen from me the definition of Pardrdha1 and * l r Verses 93-104 give the technical terms for numbers and the digits up to Pur&rdha.

A huudred thousand Kofis make (what is called) Saftku. People who know numbers (and calculation) say that a thousand times thousand Kofis multiplied by ten make a Samudra (i.e. Jaladhi) • Ten thousand times a thousand Kofis is called Madhya. A hundred thousand times a thousand Kofis is termed Anta (Antya ) .

This is the greatest and (secret) reality.1 I shall recount it. Please listen. Those who have gone there before, the sons of Brahma, viz. Sanaka, Sananda and Sanatana, Vocjhu, Kapila, Asuri of great fame, Sage Paficalikha and others have known the existence of I £vara, the unmanifcst source of origin (and attained salvation) .

Non-delusion is effected by him in his devotees in order to bless them. In the abode of the lord of Devas, the VibhUti (excellence, grandeur) that assumes a cosmic form shines very well. It is unequalled and is served (attended) by Brahmalaksmi (the glory of Brahma 'or Brahman) itself. It appears like the Moon that pervades the sky with the moonlight.

O highly exalted and fortunate Wind-God I The excellent holy Aupasargika eighth abode of Isvara and its magnitude has been recounted precisely to us by you. It is redolent with the excellent fragrance of the great Atman.

The lordly Matari£va (Wind-god) thus concluded the holy story. All the sages resplendent like the Sun, considered that they attained great blessing on hearing the extremely meritorious story of the three-eyed Lord. They were delighted much. Honouring him suitably they spoke thus to Vayu of great strength. The Sages said :

Those who live in Siva’s palace are all universalformed with fire-like faces. They have kaparda (matted hair). Their throats are blue in colour, the neck white and the fangs very sharp. They are three-eyed with the crescent Moon forming their coronet. Matted hair is worn by them. All of them are heroic. They have ten arms and have the fragrance of lotus. All of them resemble the midday Sun in brilliance and wear yellow garments; all of them are armed with Pinaka bows. They ride white bulls. They are endowed with glory; they wear ear-rings; they are embellished with pearl necklaces; in brilliance they are superior to Devas; they are omniscient and observers of everything. ‘

O sages ! May this be heard.1 Only the following have attained Sdlokya (residence in the same region—that of Siva) with Rudra, the eternal and never changing region. They alone attain identity of forms and excellent features with Bhava. They are the people who are devoted to the lord of Devas. They are of bashful temperament (ashamed to do sinful things). They are powerful but not covetous. They are vigorous but have perfect self-control. They observe the middle course in taking food and other activities. They have conquered their sense organs and they revel in their own souls (meditating on souls). They are far above the influence of Dvandvas (mutually opposed pairs like pleasure-pain) . They are gentle and extremely enthusiastic. They are devoid of jealousy and enmity. They love all living beings. They are quiescent, unagitated and they do not exert themselves (in worldly pursuits.) Their conscience is pure. They are pure in mind, speech and activity. With single-minded attention they seek refuge in MaheSvara.

Henceforth I shall describe the other residents and objects of that city which is the most excellent of all beautiful cities. It is situated in the atmospheric regions. There are many other palaces decorated wonderfully with various kinds of gems. There are many flags there heightening their beauty. The palaces are richly endowed with things fulfilling all desires. They are beautified splendidly by parks and gardens. Some are made of silver and some of gold. Some are like the evening clouds (red) and some resemble the Kailasa mountain (white). All are lofty.

After granting the boon of freedom from fear to all living beings, they had been fettered formerly by means of the fiery bonds. When (dispute arose with Dak$a) regarding his share in the Yajfia, that Yajila of Dak?a was completely destroyed sportfully by a single lion that had been released from bondage at the behest of I £vara after knowing that the wrath of the goddess has been incurred (by him).

(Defective verse) There are a thousand living (beings) created through Maya and fettered to eight pillars in that abode of the three-eyed lord. They have the excellent features of the lords of the quarters by having these attributes:

Those kings who make gifts of gold to leading scholars, those householder Brahmanas who live at home expounding Brahman, those who perform their Vedic study and penance in secret and those who maintain themselves by gleaning (grains) —all these become the honoured councillors of the lord of Devas.

The first (or the head) female doorkeeper (portress) of the goddess, named Vijaya stands there shining splendidly after making obeisance to the lord. She is a blessed lady with four arms. She is very popular. She wears whitish garments. A sword hangs from her (waist). There is a great pearl necklace covering her chest. She shines like another goddess Sri. She is unequalled and great.

He stands with his right arm (hand) clasping the left arm (hand) and keeping both of them clinging to his side — the hand that has destroyed the enemies of Devas and has never exhausted by fatigue in battles. In his left hand shines the weapon Paftiga (a spear with a sharp edge). There also shines much his wonderful bow of ten colours, the twanging sound of which is very terrible. There is no other bow to equal its strength.

He lives with Nandin and the noble-souled Ganas of universal forms as well as Rudra-gaiias of equal exploits and liberal-mindedness. They resemble sons of fire. They have hideous faces with curved fangs as huge as the sacrificial posts. He is being respected and diligently worshipped by those people moving about in aerial chariots.

Some are hunch-backed; some are dwarfish; some have beautiful bodies; some are horse-faced ; a few are slender like the red variety of sugarcane; some are hideous and terrible with flat faces; some have loosely hanging bellies; a few have short arms. Some have no eyes, some are small-footed; a few have the faces of the lord of beasts; others have faces and bellies like those of elephants; others are elephant-faced; a few are lion-faced and tiger-faced; some have red eyes; some beauties have huge breasts and charming eyes ; there are beautiful ladies with curly locks of hair and comely eyes ; others can assume any form they wish. There are women with different dresses and features. They are worthy of the abode of the lord ; they move about everywhere within the palace. Lord Mabelvara of ten arms sports therein.

In this abode of the three-eyed ' lord there is a statue of Vasanta (Spring) . The goddesses LaksmI, Sri, Klrti, Sobha and Sarasvati are present there in physical bodies (created through May&). These eternal goddesses endowed with beauty and fragrance are innumerable and of mutually dependent (complementary) qualities. They are the ornaments of all precious stones and source of the origin of loveliness and dalliance. The highly blessed goddesses divided themselves into a hundred crores and diligently wait upon the Lord with Uma.

Its splendour all round is increased by means of invaluable and incomparable gems. It is embellished in some sections with crystals, in some sections with lunar stones, in other sections with lapis lazuli, in some sections with shining gems resembling the Moon, in some with brilliant gems as beautiful as the rising Sun, in others with golden jewels refulgent like fire, in some sections with jewels shining with silver lustre, in other sections with blue sapphire gems and in some sections with firmly fixed diamonds. It was heightened in splendour by means of brilliant window's and ventilators of various sizes. It is decorated with festoons and flags shining like the rays of the Moon. Sounds of golden bells reverberate in it. Joy and revelry are ever present there. Its refulgence is heightened by the residences of Kinnaras, which have the shape and lustre of the evening clouds. Just as the mountain-lord Meru shines with its golden peaks, so also the palace shines with shining water currents all round abounding in golden flowers. 868 Vayu Pur&na The whole city shines with golden flags and banners. Similarly the lordly palace shines with its terraces and landing spots.

There is a splendid golden palace in the middle of that excellent city of unequalled splendour. It is divine and it resembles the great Meru mountain. It is enveloped in gracious glory. It has a thousand ‘feet* (columns) . It is embellished all round with incomparable gems and jewels.

He who sells the Vedas, he who blasphemes the Vedas, those who abuse or disrespect elders or hit them with wounding words and one who carnally approaches forbidden

Some lotuses resemble the wings of a bee; some are golden. Some are half black and half red. Their inner

The city shines much with scattered diamond dust. In the gardens and parks therein, there are divine lotuses which have the lustre of the autumnal Moon, which resemble the rising Sun, which are half white and half red and which are made of gold. With their stalks having the lustre of Marakata (emerald) gem they are of the size of the wheels of chariots. In fragrance, beauty and tenderness they are unequalled.

The height of the three worlds has been recounted by me in Yojanas. In the course of the Manvantaras, worldly Yajilas are performed for Devas by the people of different castes and stages of life. These Yajfias alone are conducive to the sustenance and stability of Devas.

Above it is Bfhaspati (Jupiter) and above that is Sanaiicara (Saturn) . A hundred thousand Yojanas above Saturn shines the entire zone of the Seven Sages (Great Bear) . A hundred thousand Yojanas above the Seven Sages shines Dhruva (Pole star), son of Uttanapada. He is the main pivot of all stars in the heaven. He has the compact divine stellar aerial chariot.

It is surrounded by a massive gold rampart of solar splendour. It has brilliance of the mid-day Sun outshining the lustre of all others. It has four golden portals embellished with strings of pearls. The enclosures are well-constructed with bright golden adjuncts.

It is in them that all these exist: the possessor of Prakrti, the subtle, supporting, the eternal one, the unproduced, great abode, the great atom, the great one lying down, the undying, the unimaginable, unembodied, the mental form, the manifestation, the disappearance, the maintenance and the blessing. Vidhi (Brahma) cannot be compared to anyone else. The great I $vara is like Paramanu. With his brilliance he makes this illuminated. He is beyond the darkness.

This is the highest point that can be reached. Beyond that no one can go. The eternal, uncountable, subtle Prakrtis supported by mutual Gunas exist there. Their attribute is to create the Kfetrajna termed Brahma who makes them function and is present there.

Since Isvara is so subtle as the atom, he can only be conceived by learned men. The following ten everlasting attributes are always present in Sankara — JfLana (perfect knowledge) , Vairdgya (detachment) , AUvarya ( overlordship or possession of mystic powers) , Tapas (penance), Satyam (truthfulness), Kfamd (forgiveness), Dkfti (fortitude), Draffttva

The enlightened Rbhu, Sanatkumara and others who possess pure intellect, the Virajas ( those who are free from Rajoguna) free from sorrow, those excellent saintly men like Brahma himself who are never fading (always) full of delight, Yogins adhering to Brahman, and the sages Valakhilya and others—all these have observed the residence of the eternal lord from close quarters. That residence cannot be conceived or argued about. It makes good men contented. I too have observed it by remaining close at hand.

Mahah, Jana, Tapah, Satya, Bhuta, Bhavya andBhava—all these worlds have been recounted by you. Please mention precisely what their difference is and what the distance between them is. On hearing these words of the sages of sublimated sexuality, Vayu, who has seen the real truth mentioned these facts to them. Vayu said :

Thereafter the Yama groups of Devas are reborn in the (chronological) order, the eldest first and the younger afterwards. In the family of Devas are remembered seven SarhbhUtis (Manifestations) . These Sartibhtitis are born with the Kalpa — Kalpajdh . Four of these manifestations have passed away, while the three others (still) survive.

All the residents of Bhuvarloka and Svarga are the imbibers of Soma and Ajya (ghee-oblations) . Those who stay in the fourth Loka, Maharloka, should be known to possess the mental Siddhis of five characteristics. Everything that they desire mentally is immediately realised.

Lord Sankara draws within him the thousand lions, the Adityas, the VaiSvanara groups of BhQtas, the tigers and his own followers (the Rudraganas). Thereafter he draws these seven Lokas that rush ( towards him) and the five Mahabhutas (the great elements) .

Thereafter, when much time elapses, at the close of theKalpas, when even the great Bhutas (Elements) are destroyed and utter annihilation takes place, many crores of Rudragarias delightedly (meditate on) Maheivara, closely adhere to eight types of truth ( ?) , desist from enjoying melody and other objects of pleasure, enter all the living beings through their brilliance accompanied by perfect knowledge and attain the unagitated Vaihdyasapada (the abode of firmament) in order to bless the living beings sympathetically.

Please precisely recount to us what, at the time of Abhutasaihplava9 will be the state of the Adityas who stand by as attendants ( near the lord) , the lions who had been the outcome of the lord’s furious outburst, the Vai£vanara groups of Bbutas (goblins) , the tigers and other followers about whom you have mentioned along with the groups of lions and tigers. What will be their state as well as the state of those who have attained Siddhi at the time of the terrible dissolution, when all living beings are destroyed ? „ ( On hearing it) M&tariSvd ( the Wind-god) said :

Accompanied by Vi gnu, he makes (the worlds) united (sustained) and annihilates. He is Rudrawho is of the nature of Saman andYajur (Vedas). He is warped and woofed bothwithin and without, decisively. O Brahmanas, he is the only lord and leader. He is beginningless. He is the annihilator.

Then all those sages (of Naimiga forest) refulgent like the Sun consecrated the sacred fire in their own hermitage. They thereafter devoted themselves to the worship of Mahe£vara by means of the purity of their inner soul mentally, verbally and physically.

They are devoid of passion. They have conquered anger. They are rid of delusion. They speak the truth invariably. They are quiescent. They are of dedicated souls endowed with mercy and sympathy. They have conquered the sense organs. They are devoid of attachment. They are pure. They are remembered as ones who have attained Sdyujya (identity) with Brahman. They are the heroic souls who have burnt all their sins by means of acts of penance uncontaminated by desires. Theirs are those worlds from which there is no falling off. It is remembered that the pleasure therein is immeasurable. resplendent in the most exalted firmament. After attaining it along with Brahma, Devas cease to be worried and sorrowful ( i.e. attain Liberation—Mok$a ) . The Sages said :

Practising Yoga perpetually, performing penance and preaching dharma for a long time, they are bom in the families of meritorious persons. Whether they attain Devahood, sage-hood or human form, they do fulfil the duties of those respective positions.

Mention completely the number of living beings

Mariei, Kafyapa, Dak$a, Vasisjha, Angiras, Bhygu, Pulas tya, Pulaha,Kratu and others are born at the outset as the

The sufferings of the beings doomed to hell are innumerable. They undergo misery. When the sins have been exhausted, they are born again in the womb of lower animals or as Devas. Devas are stationed above and Narakas (beings doomed to hell) are stationed below.

These two worlds on the top are devoid of any light whatsoever. Although they are like the other worlds, the sufferings in these two worlds by means of fiery piles (? ) are the worst. They take up bodies capable of experiencing these sufferings as a result of their previous actions. Intensity of suffering is common to all these worlds.

Men who kill those who offer libations of honey, fall into Vaitarani. Insane persons, persons of dejected mind, those who are devoid of purity of conduct, persons of furious temperament, persons who make others miserable, persons given to deceitful ways, fall into the hell Adpatravana. Persons killing Urabhras (rams) or hunting deer, are cut, mutilated, dragged and pulled in a terrible manner in that hell.

Learned men say that these (following) sinners fall into the hell Rudhirandhai a Brahmana who rears goats, sheep and buffaloes, handles wheels and banners or makes a livelihood with the sale of dyes and colours (or by staging plays etc.) ; a dealer in birds; he who performs Yajflas on behalf of all and sundry in the village; he who burns other men’s houses; he who poisons others ; he who makes a living by pimping and pandering; he who sells Soma juice; a drunkard; a flesh-eater; wilful slayer of animals; a slayer of buffaloes and deer; he who creates (imaginary) festivals; a tailor by profession; and one who is treacherous to one’s friends.

The following are the hells1 : Raurava, Rodha, Sahara, T&la, Taptakurhbha, Mahajvdla, Sabala, Vimocarta, Kpni, Krmibhakfa, L&l&bhakfa, VUarhsana, AdhahHras, Puyavaha, Rudhirdndha, Vaitarana, Krsna, Asipatravana, Agnijvdla , Mahdghora, SaihdarhSa> Svabhojana, Tamas, Kffnasutra, Loha, Asija, Apratiffha, Vicyafoa and others.

The lower part extends to fortysix million five hundred thousand Yojanas. This lower halfconsists of movement (of stars, planets, etc.). In the upper half the movement

Those expounders of Brahman asked MatariSvan (the Wind-god) : “O holy lord, we wish to hear precisely how far is Brahmaloka in so many Yojanas. What is the magnitude of Yojana and Krosa?”

They call seven of them Kftas and the other seven Akftas. The seven worlds, enumerated as Bhuh etc. are the Krtas. The seven Akrtas are the Prakfta ones (created by

As Brahma’s prowess is the greatest, his longevity th'e highest, (his power of) penance, strength, piety (or Dharma), learning, fortitude, knowledge, realization of Brahman and faculties such as omnipotence (aiivarya) etc. are of the highest magnitude, there is no living being who is greater than Brahma. He is established in the highest position, so he is the greatest of all objects. The greatest Brahma has been reckoned (calculated and explained) by me (as Para) • Half of Para is Pardrdha.

These are the terms given by sages. A Parardha (? yeais) from the beginning of creation constitutes a Kalpa (?) of Brahma(only a day ) . A period extending as much also remains, at the end of which there is Pratisarga. Thus Para and Parardha have been (calculated) explained by me.

The number hundred they say is Paridfdha ( Pariurdha in Bd.P.) . A thousand is Paripadmaka. Thereafter the other numbers (each number is multiplied by ten to get the next number) are Ayuta, Niyuta, Prayuta, Arbuda, Nirbuda, Kharbuda , Kharva, Nikharva, Sahku, Padma, Samudra, (Antya), Madhyama, Pardrdha and Para . In calculation these are the eighteen digits.

He who regularly reads this hymn of prayer narrated by Vayu, whether a Br&hmana, a Kgatriya or a Vaiiya but observing his duties, attains S&lokya with Rudra. He will be endowed with devotion and be free from ailments. A Sudra who is not addicted to wine, who is a devotee of Bhava and who has conquered his sense organs, remains till the time of dissolution without obstacles and attains the leadership of Ganas or the abode coveted by all. If he is a wine addict, he rejoices with those groups of Bhutas who are drunkards. Being worshipped on the earth he will be the granter of boons to men. Thus the Wind-god the excellent lord spoke these words. 877

He wears the garland of flowers of every season on his chest and inhales their fragrance. He is of a dark complexion

By means of these three Vydhdras (utterances) Brahma created the worlds. Hence BhUh is remembered as Parthiva Loka (Earth) and firmament is remembered as Bhuvah. Svarloka is heaven. This is the conclusion in the Puranas. Agni (Fire-god) is the lord of Bhutas. Hence he is remembered as Bhutapati.

After saying thus, all of them striving to attain Brahman practise Yogic rites and stay there uniting the Atman with Paramatman. Like the flames of a lamp that has ceased to burn (for want of oil), they become extinct and become merged in Brahman wherefrom a return is rarely achieved* (There is no return.)

Dissolution ofthe Universe SSto said : I shall now recount the process of dissolution (Praty&h&rd) a at the end of Para (one full day and night) of the self-born god Brahmi, when the period of existence of the Lord comes to a close.

During the process of Pratydhdra, I $vara swallows the unmanifest ones 2 entirely and clearly ( vyaktam) in exactly the same manner as he does the subtle ones.

When Rasa is absorbed by Tejas (fiery element) , the waters become merged in it. When the waters are thus absorbed, only Tejas is seen all round.

The fire element, pervading everywhere, absorbs the waters. The entire universe is gradually filled up with flames of fire.

When this (entire universe) is filled with flames, the flames spread on all sides, above and below. Vayu (the wind element) swallows up Rupa (colour or form) , the luminous quality of Jyotis (the fire element). The entire fire element merges in the cosmic air, like the flame of lamp in the great wind.

When the Rfipa Tanm&tra (the essential quality) is dissolved, Vibhavasu (the element of Fire) becomes bereft of Rupa ( colour) . Tejas then subsides. The great Tejas is then blown off by Vayu.

When the entire universe thus becomes bereft of light, the element of Tejas having merged in Vayu, the element of Vayu resorts to the source of its origin.

It shakes everything above, below and the sides in all the ten quarters. Then AkdSa (Ether) absorbs the quality of Vayu, viz. Sparia (Touch) .

The element of Vayu subsides and the open firmament alone remains, sans colour, sans taste, sans touch and sans smell. It has ho physical body as well.

The great circular hole, the Ak&ga, characterised by its quality of sound, shines filling everything with its sounds.

The Sabda-chsiraiC terised Aka$a envelops everything and

19-30 m remains (steady). Then Bhutddi (the Cosmic Ego) absorbs the the quality of sound belonging to it.

Then the attachment for the sustenance of those residing (in meditation) in Atman recedes and they begin to see defects therein of their contemporaries.

Now they dwell in the Atman alone. They are quiescent and endowed with ( true) vision. All of them are pure, free from blemish and in conscious or unconscious stage.

It is proclaimed that they attain complete absolution there itself and they do not return to Samsara since they are devoid of Gunas (state of nirgunatva) and the sense of identity with the body (nir&tmatva) .

The merits and demerits of living beings that have been stabilised in Prakrti, are declared to lie unmanifested. The same merits and demerits (in different situations) join this body or the next.

Dharma and Adharma (virtue and sin) are merely two qualities of creatures. They flourish in the form of the body along with the organs of sense ( Karana ) of creatures.

The sentient Gunas (i.e. Sattva etc.) presided over by K?etrajfia get dissolved during the primary creation and secondary creation in the world. The creatures come into contact or get separated from their Karanas (organs of activity) and they move about (i.e. undergo worldly existence and suffering).

The Vjrttis ( proclivities, causes of activities) are threefold according as they are of the nature of Sattva, Rajas or Tamas. They function on being presided over (and activised) by Puru§a.

The (attribute) Sattva of the divine nature is conducive to attain the upper part (heaven) and Tamas is of the nature of (falling off) to the lower part (hell) . The activiser of the two, in the middle is Rajas which moves about repeatedly in this world.

All living creatures do not understand the reality due to their being overwhelmed by Tamas. But not realising the Tattva (Reality) , they are fettered in three ways.

He is bound by three types of bondages; (i) Prdkfta Bandha (bondage of Prakfti) (ii) Vaikdrika Bandha (bondage of its evolutes) (iii) Bondage called Dakfina (a technical term in theSankhya System for the third bondage) . And being bound thus ; the creature turns round and round here (in Samsara) .

The cessation of attachment (Rdga) and hatred ( Dvesa) is called knowledge. Ignorance is the root-cause of Tamas. Rajas has two-fold Karman (the auspicious and inauspicious) as its result. The resumption of the physical body once again is the result of Karmas. Thus great misery begins to function.

The various sins committed by ears, eyes, skin, tongue and nose are the causes of the rebirth and misery.

A man with a craving is said to be a Bdla (an immature or ignorant person) . As a result of actions committed by himself, the individual soul goes round and round there only (in the Samsara) like the bull yoked to the oil-pressing machine.

Hence it is taught that gross ignorance is the cause of all miseries. Realising that it is the sole enemy one shall endeavour to acquire knowledge.

One renounces ( tyajate•) everything by perfect knowledge. As a result of renunciation the intellect becomes detached; one becomes pure as a result of detachment; the pure one becomes liberated by means of Sattva Guna.

Henceforth I shall explain Rdga (passion and attachment) that overwhelms living beings. Due to this attachment, mmmmrnm—————— ^ •Reading in A. *vijayati* in our text is rather confusing. 884 Vayu Pur&ga all living beings become indulgent in worldly pleasures in spite of themselves.

Attachment is undesirable and calamitous inasmuch as it yields pleasure, sufferings and dejection. Suffering is due to the misery that befalls (when the desired object is not acquired ) and the recollection of (previously experienced) happiness.

It is the attachment to worldly pleasures that is declared as the cause of births. In all the physical worlds beginning with Brahma and ending with the immobile beings, this attachment alone is the cause of birth and that is the result of ignorance. Hence one shall avoid ignorance.

There are various kinds of tortures in remaining (or taking birth) among the six kinds of lower animals. There is complete obstruction in the matter of cause and object of knowledge (7).

The entire non-attainment of Aifvaiya (glory and prosperity) is in the nature of Pratighdta (obstacle) (to the desires) . Thus the four types of Tamasa proclivities of the living beings etc. have been recounted.

Bondage is for one who is fettered to it ( the worldy existence) and liberation is for one who is released therefrom. When the worldly existence recedes, the liberated soul is released even from the Linga Sarira (the subtle frame or body consisting of Pranas, subtle sense organs etc.).

Devoid of any Sprhbandha (contact) and in a state of being unconscious (of the external world), he abides in his own

Thus the characteristic features of perfect knowledge and liberation have been succinctly explained. That liberation is declared by those who see truth.

One should practice non-hatred and absence of attachment to the five Vifayas (objects of sensual enjoyment) of both divine and human nature, after seeing the defects therein.

Due to the chilliness, the virulently excited Vayu (life breath) pierces the centres of Pranas (vital airs), cuts off vulnerable parts of the body and rises up.

It is the breath stationed in the abodes of vital airs of all living beings. By contraction, Jfiana (consciousness and knowledge) becomes covered up and the activities are enshrouded.

The Jiva ( the individual soul) being bereaved of the supporting body, is induced by its own actions committed before. It then dislodges the Pranas from the eight limbs.

(In the end) abandoning the body, it ceases to have breathing activity. Being abandoned by the vital airs thus, the person is called “Dead”. glow-worm in his hand and goes about here and there he too is visible in its light. He who kills it, though a carrier (of the glow-worm) ceases to be a carrier (leader) .

All the eight Prakrtis mentioned before should be known in order, beginning with Avyakta (the Unmanifest) and ending with Bhutas (Elements). These are called the dissolution of the Prakrtis.

Those who follow the rigorous discipline of the four castes and stages of life and those who do not go contrary to the injunctions of the scriptures are called Siffas ( the eminent and the distinguished) . The practice and adherence of the discipline of Vargas and Adramas is conducive to the attainmcnt of the abodes of the Devas (i.e. Heaven). i

The eight groups of Devas (and their abodes) are those

After realising categories ending with Avyakta (the Unmanifest) and what is presided over by the Kfetrajna, he becomes pure and becomes liberated through knowledge.

Due to knowledge he becomes bnlightened and pure of the four Daids (conditions) • He follows the Prakrti. They say that Prakrti is the reality, while Vikdras (its evolutes) are unreal. The reading tvaviti Sv&napdnafca is obscure. Bd. P. v. 78 reads khddatai cdnnapdn&ni ‘Siddhas see. ..even as they take food, drinks, enter different yonis.9 888 Vayu Purdna *

Its Sad-bhdva (apparent? existence) should be known as Anfta (unreal) . Sadbhdva ( State of being existent) is called Satya (Reality). Satya (Brahman) is without name and form.1 They called Kfetrajfla 2 as possessing name and form.

Because he knows ( thoroughly) the Kfetra (the field i.e. the body) he is called Kfetrajfla, Kfetrajfla is auspicious because of the perception of Kfetra.

Ksetrajfla is remembered. Hence it is mentioned as Kfetra by those who know it. Kfetra is seen to be without intelligence but Kfetrajfla is always endowed with intelligence.

Those who know Kfetra call it so because of its Kfayana (destruction) , Katana (being created), Ksatatrana (protection from wound), Bhojyatva (state of being what is eaten or enjoyed ) and Vifayatva (state of being the object ) •

All categories beginning with Mahat, ending with Vtiefa possess variety of forms and they are characterised as Vikdra (an evolute, change). Hence they are peculiar {Vilahfatfa) . Hence verily Aksara (imperishable) approaches the Kfara (perishable) 8.

That evolute ( Vikdra) is called Kfara as it wastes away and perishes. 4

Happiness, misery, delusion are called Bhojya (that which is to be experienced) . It is Vtfaya (object of enjoyment) as it is insentient. That which has the opposite quality 6 is remembered as Vibhu,

It is called Akfara (imperishable) for the following reasons : It does not waste away ( na ksiyate) • It does not perish {na kfarati) . Evolutes spread from it. It is not diminished.

Since it lies in Pur (puri anuiete) it is called Puru$a. The term Purusa is derived also as follows: Since it is Pvrapra* tyayika—that is the Pratyayi (the knower) of the Pura (Body) , it is called so.

Since he is very pure, he cannot be indicated specifically. Since he is full of bliss, it is of equal vision. Since he is the cause {Karin ) ofAtmapratyaya (the knowledge of Atman), no causal expression applies to it2 (?) It can be imagined or inferred. Those who perceive thus are not deluded.

When he sees the knower who is quiescent in regard to all objects, who is of the nature of Vision, and who is the only one to be pointed out among the visible and invisible objects, his emancipation (uplift) takes place.

The causal Atman controls that Atman (the individual soul) by means of his own self. He abides in the Prakrti, in its cause and in his own Atman.

On realizing the unsullied Ksetrajfia, there is no further return to Saihsara. It is called Avacya (inexpressibe) because it cannot be described by means of 'logic or by arguments it cannot be grasped.

It is (called) Apratarkya (that which cannot be argued about) because it cannot be conceived. After attaining that

At its end, it consciously resorts to the Adhiffh&na (substratum) . Their mutual contact is known as being brought about by Sddharmya and Vaidharmya (similarity and dissimilarity). The Sarhyoga ( contact) of the great Puru$a is beginningless.*

As long as creation and subsidiary creation last Prakrti keeps Puru$a restrained and stays: At the outset it functions unintelligently but in favour of it. Its function is for the sake of Puru?a. 9 as well as by I §vara. But it is beginningless and endless. Prakrti approaches the Universe even while terrifying it with the feeling of identification.

Thus the third creation of Prakrti characterised by Hetu (cause) has been recounted. One who strictly adheres to it becomes liberated as mentioned by poets (seers) .

Thus three types of dissolution have been recounted to you in detail as well as in proper order. What shall I explain further? *After slightly correcting obvious mistakes, with the help ofBd. P. 109.

Thus the process of dissolution by the Self-born Brahma through Prakrti has been recounted. In this Prasarhyama (final curbing and restraint) the Karovas (organs of activity) of all living beings differ. Thus is the curbing of the Tattvas ( Principles) along with that of the Karanas. This Tattoaprasarhyama is remembered as capable of repetition. Suta said :

After having realised this great Being, the perfect knower attains quiescence (calmness). He, the perfect knower, does not see the separateness in the effect, cause, the physical objects of intellect etc., that is in contact or severed, and him who is dead or alive. 3

He is other than what can be called existent, nonexistent, bound, liberated, mobile, stable. As he is devoid of any cause, he cannot be specified (by any of these terms). 1

When the Ksetrajfia is free from Gunas, when it is pure, quiescent, unsullied, exhausted, devoid of both happiness and misery, when it is checked and attains calmness and when it becomes Nirdtmaka (devoid of ego ?) , there is neither V&cyatva (state of being expressed) nor Avdcyatva (the state of not being expressed) (?) These two, annihilation and creation are manifest and unmanifest. Puruga creates and swallows (the entire world) . Everything functions again with the Ksetrajfia presiding over.

The first one is the separation from worldly impressions, thanks to perfect knowledge. The second one is due to destruction of passion (passionate attachment) whereby the liberated soul attains Kaivalya, because even the Lihga Sarlra (the subtle inner body) is absent. Through Kaivalya he becomes Niranjana (unsullied). By not being sullied, he becomes Suddha (pure). In this state of liberation there is no guide or leader. The third type of cause of liberation is by the destruction of Tffnd (thirst) (for enjoyment) .

When the truth is realized, the principle that was obscure comes out. But in different bodies that have completely ceased to exist, the Kdrana ( the individual soul) differs from the Avyakta and the Jndnin. One who is completely liberated from the body in the form of Gunas as well as Prana etc. does not take up another body, just as sprout never comes out when seed is burnt.

Then their ( sense of) detachment is aroused and it dispels their Atma-v&da (egotism). Bhojya (object of enjoyment) and Bhoktjtva (the state of being the enjoyer) — through this they comprehend Sams&ra. They have been Kfetrajfias due to their vision of their separateness. Then the residents of Brahmaloka (see the multiplicity of individuals but) they are beyond the cause of Prakrti.

When that period of ‘great washing off’ begins to function,4 when the withdrawal of the creation is imminent, elements gross and subtle (BhUtas and Tanm&tras) are destroyed* All evolutes beginning with Mahat and ending with Vi&e$a bereferred.

He exists. He does not exist. He is he or he is another. He is here or he is hereafter. He has oneness or separateness. He is K§etrajfia or Purusa. He possesses Atman or he is devoid of Atman. He is sentient or non-sentient. He is a doer or non-doer. He is the enjoyer or he is only the enjoyed.

sThis activity of re-absorption of creations begins even as the Kalpas have not fully expired. This terribly critical period sets in at the closing period of the tenure of the office of the Manu named Druma (?) towards the end of Kaliyuga then. The entire creation merges in the apratyaksa (the invisible i.e. the unmanifest) . It is called annihilation.

Dharma and Adharma, penance, perfect knowledge, the auspicious, the inauspicious, truth, falsehood, superiority, inferiority, happiness, sorrow, likes, dislikes—all these are mere attributes of one who has gone* (i.e. who has attained salvation). *Prapatlcastham in Bd. P. v. 26 'current in the worldly existence* is logically a better reading. 882 Vayu Purina Whatever is meritorious and sinful, auspicious and inauspicious is regarded as the nature of Gunas of the (spiritually) wise who are devoid of (attachment to) sense organs—all merits and demerits are stabilised in Prakrti. It is the Prakrti which is the source of origin. ( Merit and demerit) are deposited in the nature of embodied beings.

In all the worlds, within all the living beings these three types of emotional activities are the original causes of the nature of Gunas. One who knows need not entertain much doubt about this. Urged by(?) Avidya,1 activities are pursued by men and they derive meritorious, sinful or noncommittal goals through these three. t

These are the three types of bondage due to ignorance. The following are the usual defects (due to them) —Seeing permanence in what is transcient; perception of happiness in what actually is the cause of misery; feeling of possessiveness in what does not belong to one ; and decisive knowledge of purity in what is impure. Those who have these mental defects have the defects of knowledge through misapprehension.

If one does not accept the words of sages as authority nor has regard for good manners as practised by virtuous and respectable men; if one is opposed to the discipline of (four) castes and stages in life; and if a man is antagonistic to wise men and scriptural injunctions—that is the cause of rebirth in lower species.

The mind can be considered mainly Sattvic if the Sattvic traits are evinced. Tattvas can be comprehended only after viewing them in accordance with reality. And the knowledge of the multiplicity (? difference) of Sattva Guna and K?etrajfias is the perfect knowledge. It is said that Yoga originates from perfect knowledge.

The waters of great velocity and loud report spread throughout the entire universe and stay by awaiting destruction ( ?) • The special attribute of the waters (Rasa—taste) becomes merged in Jyotis (fiery element). At the destruction of the subtle element Rasa, the waters too get dissolved.

The liberated souls do not experience misery caused by the obstacle to the worldly objects of desired melody etc. These eight things caused by Prakyti adhere to the Ksetrajfias. They are called Gunas and Mdtras (the three Gunas and the five Tanm&tras) . Henceforth I shall explain detachment, arising from the sight of faults.

When the attachment to worldly objects of pleasure becomes firm, he becomes able to see defects and blemishes entirely. At the time of the journey1 (i.e. at the time of death) the heat in the body becomes virulent due to conditioning causes

The third, viz. the elimination of thirst or covetousness is spoken as the characteristic of liberation. It is the (result of) observation of defects in five objects of sensual pleasure such as sound and others. Absence of hatred, absence of intense attachment, avoidance of pleasure and agony (about objects of pleasure)—these are the dissolutions of the eight Prakrtis (primary essences which evolved the whole Universe).

Those who stay in those abodes do not experience the misery due to the obstacle to the achievement of such desired objects as sweet melody etc. These are the eight Prakfta forms in order. They come into contact with the KfetrajHas. They are of the nature of the three Gunas and five Tanmdtras. People do not see with their eyes the clouds distinct from the water therein in the course of the rainy season. (Similarly ordinary people do not see the individual soul. They can only infer.) The Siddhas, however see it like this by means of their divine vision. The soul takes all kinds of bodies such as those of Brahmanas and those of Candalas*. Thus he moves about in a certain order up and down as well as in the sides (as a result of his own Karmans). He is called by these various names, all synonymic, viz. Jiva (individual soul), Prdna (vital air), Lihga (the symbol), Kdrana (cause). In both manifest and unmanifest (worlds) he is an authority.

After having thus propitiated and honoured Suta, all the great sages, the performers of the Satra ( sacrifice) asked him about the process of creative function. 8

On being thus requested, Suta Lomahargana again began to narrate the process of creation. This chapter corresponds to Bd.P. 3.4.4. References are to verse nunbers therein. ,

“I shall recount to you how the creation functions (again) . The order of the creation should be known (to occur) as (it took place) before.

I shall mention what is seen and what can be inferred. I shall mention cogent arguments. From it (the principle of creative function), all words recede without reaching it along with the mind (i.e. the mind cannot conceive it, the words cannot express it).

Just as the unmanifest is invisible and incomprehensible, (the objects of creation too) are invisible and incomprehensible. When the Vikdra * (evolutes) become dissolved they are seen nowhere. The Gunas attain equilibrium and the created things recede.

Pradhana stands on a similar footing with Purusas. The Dharmas and the Adharmas of living beings too merge in Avyakta (the Unmanifest).

Their Dharma of the nature of Sattva gets settled in the Guna of Sattva, while Adharma of the nature of Tamas (darkness) abides in the Guna Tamas.

These two Gunas are devoid of distinction when the Gunas are in the state of equilibrium. In all the functions of Pradhana the activities will be backed by the intellect.

The Ksetrajfia will preside over those Gunas without the (intermediary) intellect. Thus the Pura (physical body) will be attained through Abhimdna ( the act of identification) .

When it becomes necessary to function both1 the K?etra and Ksetrajfia begin to interact mutually ; -they become united together in the relationship of Bhojya (that which has to be enjoyed) and Bhoktf (the enjoyer) .

The only refuge for them is the Avyakta. Stabilised in the state of equilibrium, the group of Gunas become presided over by the Ksetrajfia (at the time of the beginning of creation) and then their equilibrium is upset.

Then both Ksetra and Ksetrajfia reach the state of

19-28 893 Vydkta (manifestation). Sattva (Gu$a) presided over by Ksetrajila will produce Vikdra (evolutes) .

All the residents of the Naimi?a forest, the performers of the Satra went to heaven after taking the ablution, Avabhrtha on the conclusion of the sacrifice.

O excellent Brahmana, in the same manner you will also go to heaven at the end of your life after performing the various kinds of sacrifices and taking the Avabhrtha bath in the end.

Eulogising those Prajapatis, the famous noble-souled lords of earth9 s he attains the status of Brahman.1

He who extols the fame of the lords of Manvantaras, of the Devas and sages endowed with enormous wealth and splendour, is released from all sins. He shall attain great merit.

A scholar who always narrates this on every festive occasions, shakes off his sins, conquers heaven and becomes capable of being merged in Brahman.

If one at the time of Sraddha recites a section of this (Purana) to Brahmanas, it ultimately passes on to Pitrs bestowing everything desired and everlasting benefit.

The word Purana is derived thus: purd ananti itipuranam, i.e. that which has been established in ancient times. He who knows this derivation becomes liberated from all sins.

Brahma handed over to MatarUvan1 (Wind-god) this sacred text of the ancient Purana which dispels all sins, which is holy and meritorious and which is conducive to fame.

From him it was acquired by U£anas, and Bfhaspati secured it from him. Thereafter, Bfhaspati narrated it to Savitf.

Savitr recounted it to Mjtyu and Mptyu handed it over to Indra. Indra narrated it to Vasigtha and he taught it to Sarasvata. A Kgatriya who studies this has inexhaustible fruit (benefits). (7) In this world, he get excellent reputation. He becomes victorious (in battles). He gets the happiness of begetting sons and having grandsons. After death, he will dwell in Svarga ( Heaven ). (8) If a non-Sudra ( Sudra, if the Avagraha [S] in adhlyaU'JQdrab be a misprint) teaches it or narrates it repeatedly, the goddess of Wealth stays permanently in his house. This is true (definitely) , true and not otherwise.

Sarasvata handed it over to Tridh&man; Tridh&man gave it to Saradvan. Saradvan taught Trivi$fa and he gave it to Antarik§a.

Antarik§a gave it to Varsin and he gave it to Trayyaruna. Trayyaruna taught it to Dhanafljaya and he gave it to Krtaiijaya.

Trnafljaya got it from Kjtafijaya and he gave it to Bharadvaja. Bharadvaja gave it to Gautama and he handed it over to Niryantara.

Niryantara narrated it to Vajafiravas. He handed it over to Soma£usma, who gave it to Tjnabindu.

Trnabindu narrated it to Daksa and Daksa taught Sakti. Even as he was in the womb, ParaSara heard this from Sakti.

O excellent Brahmanas, Jatukarna learnt this from Para$ara. From him holy lord Dvaipayana got it. From Dvaipayana this was secured by me. Sdrhiapdyana said:

Thus the words uttered by Brahma, the first preceptor, were mentioned by me to my son Amitabuddhi (of unmeasured intellect) ; it is narrated orally by (a line of preceptors) of whom Brahma was the first.

Preceptors should be earnesdy bowed down to by learned men. This story is conducive to wealth, fame and longevity. It is meritorious and achieves all objects (of desire). It destroys sins. This must always be regularly listened to by BrMimarias. This sacred story should not be mentioned to an impure person, a sinner, nor to a disciple who has not put in at least a year’s disciplined student life. Nor should it be mentioned to one who never pays heed, nor to one who is not a scholar, nor to one who has no son, nor to one who is inimical.

Recreation of the Cosmic Egg The Sages said : O Suta, a great narrative has been recounted by Your Holiness.1 You have narrated the wonderful deeds of all subjects along with Manus, of Devas along with sages, of Pitfs, Gandharvas, Bhutas (goblins), PiSacas (ghosts), serpents, Rak$asas, Daityas, Danavas, Yak§as and birds. Their Vidhisupported decision of their Dharmas and their excellent and fine births have been narrated in wonderful stories. Being narrated to us in your sweet voice ( or in charmingly polished words) , O son of Suta, it rendered pleasure to our ears and minds for ever till the end of the creation of living beings.

He narrated it to the sages after going to their Satra in the Naimiga forest. It is due to his favour, O excellent sages, that the story of the origin and dissolution of the living

Those men of the three higher castes who listen to this Purana and turn their attention to virtuous activities, rejoice in heaven for as many crores of years as there are hairpores in the skin. After attaining Sdyujya (absorption) with Brahman they rejoice along with Devas.

“O highly intelligent Suta, how does creation reappear? To us who ask you, please narrate how the creation begins again, when the bonds have dissolved, when all the Gunas have attained the state of equilibrium, when everything is enveloped in darkness, when the groups of Vikdras (created beings) have become inactive and stationed in the unmanifest Atman and when all the K?etrajflas have attained Sdyujya (identity) with Brahman.”

With great mental purity, I bow down to Brahma,1 the first Mahe£vara whose source of origin, they say, is Avyakta Purufa shows that it is a Saiva Pur&ga. The MaAgalSearaQa of this Purina pays obeisance to Lord Siva.

The scholarly Brahmana who listens to or narrates or teaches this ancient Itihdsa rejoices in the worlds of Mahendra for eternal years.1 After attaining Sdyujya with Brahman along with Brahma he becomes liberated.

The Wind-god himself who is engaged in the welfare of the worlds, has narrated this popular Pur&na consisting of the four Padas8 (sections) , viz. Prakriyd is the first section, where the story is taken up (the other sections are) Anusaftga, Upodghata and Upa&athhdra.

16-22 901

There is nothing greater than the Aksara (indestructible Brahman) . That is the Acme. That is the great goal. So it is explained in the Vedas, when (they are) closely pondered over.

He sports in the world called Goloka which is Brahman itself, the Cit alone, free from difference and Guptas. I have heard it so.

There is nothing greater than He as mentioned in Nigamas and Agamas. Still the Vedas say that he is beyond and greater than Aksara,

The lord who is the resident of Goloka is called greater than Aksara. Who is this always spoken by the Vedas as beyond even that ?

How is the special meaning, that which is indicated by the words of the Vedas to be known? Is the text of the Veda to be interpreted otherwise as it implies more than recorded in words ( ?)

Vyasa, the son of Satyavatl, became doubtful as to the meaning of the Sruti. He pondered over it for a long time. He could not understand it precisely. Suta said :

Even after deliberating ( long) the sage did not arrive at the decisive meaning of the Vedic passage. The Veda is Narayana himself, where even great sages (poets) become confounded.

Still he underwent great distress of the heart. Then he thought: * Whom shall I approach ? What shall I do ?

The pollen dust particles rose up and rendered all the quarters fragrant. The divine golden cave of very great splendour was there (in such a forest).

The sage entered that cave. After attaining full control over his mind, posture and urge for food, he meditated on the four Vedas with great concentration.

Their joints consisted of the Antahstha (semi-vowel) letters. They were throbbing with Vaikhari speech. He saw (the city of) Mathura marked in their lotus-like hearts.

Indeed that is the holy centre of the manifestation of Lord Hari himself. He saw (the holy place) Kaffl in the middle

He saw the city of Kaftci in the region of their penis ; the city of Avanfl in the navel region ; the city of Dvaraka in the region of the neck and the city of Prayaga in the region of Pr&na (vital air) .

To their left and right flowed the rivers Gang& and Yamuna. In the middle flowed the river Sarasvati itself. The holy centre of Gaya was in the facial region.

The excellent holy centre of Prabhasa was in the middle of the neck and the chin. He saw the hermitage of Badarya^rama in their Brahmarandhra (cerebral aperture)*

The holy seats of Paundravardhana (Pandua) (Malda District) and Nepala were seen in the two eyes. The seat named Purnagiri was seen on the forehead.

The holy seat ( Pi^ha) of Mathura was seen in the neck. The seat of Kaftci was stationed in the hips. The Pitha of Jalandhara was seen in the region of the breasts.

The Pitha called Bhj*gu was in the region of the ears; the city of Ayodhya was in the cup of the nose. The holy centre Brahmya was stationed in the cerebral aperture; the holy centre Saiva was in the partition on the crown of the head.

The holy centre Sakta was situated on the tip of the tongue. The holy Vai?nava centre was in the lotus of the heart ; the holy centre of the Sun was situated in the region of the eyes and all Bauddha (Buddhistic) holy centres were stationed in the shadows.

He saw the Sautramani Yajfia in the region of the neck; the Pasubandha in the chest. He saw the Vajapeya sacrifice in the region of the buttocks and the Agnihotra in the mouth (? face) . •

He saw Ajvamedha in the region of the buttocks and Naramedha (human sacrifice) in the belly. He saw Raj asuya in the region of the head and Avasathya in the lower lip.

They had the divine brilliance of Brahman; they were blazing like the descending (rays of) the Sun and the shooting flames of fire. They had the appearance of crores of Moons (put together) . On seeing them, the sage Kr$na (Dvaipayana) became greatly struck with wonder.

He got up suddenly and prostrated himself (before them), while saying repeatedly : “I am contented. I have achieved my object (in life) .

Since, O holy Sires, you have been visible to me, my birth is fruitful today. My mind is satisfied. My life (longevity) has become fruitful today.

Whatever there is whether worldly or divine, whatever is worth knowing whether past, present or future is not unknown to you.

You all are not the mere instructors of the path of action. Even if you show the path of action, it is only to restrict the haphazard actions of those who are passionate.

Your words of injunction and prohibition regarding the status of Brahman and the unreality of the universe are not based on attachment which is unreal. They are binding as the injunctions and prohibitions (?)

Hence the objects such as heaven etc. mentioned by yourselves have been censured by you, saying that they are of a perishable nature, while the truth is being explained by you, the benefactors of the worlds.

By teaching the path of action and the path of knowledge to different individuals according to their capacity and eligibility, the world has certainly been saved by you whose person is constituted of the revealed word of the supreme Brahman.

Hence I would like to ask you, should you be kind and merciful (towards me). With regard to those whose minds are filled with desires only, the fruit ordained for their rites is Svarga (heaven). ,96. To those men who have dedicated their minds and souls to l£a (the Lord), the fruit of the action performed is the

Salvation is the identity with Brahman which is Existence, Knowledge and Bliss. When it is realized whatever is done or left undone, everything comes to an end.

It is unattached. It is the firmament of knowledge of the nature of wisdom unobscured by Maya. It is free from desire. It is steady (immovable), pure and devoid of Gunas. It is proclaimed to be all-pervading.

When products (the created beings, the world) arc being destroyed, Brahman (the unchangeable) does not perish, just as the Sun retains its splendour while the whole world becomes plunged in blinding darkness.

It is with the brilliance of the Sattd (the existent Brahman) that the universe is illuminated, in the same way as a piece of iron is ignited by the solar crystal or Arani produces fire.

It manifests in the form of Jiva (the individual soul), Isvara (godhead) etc. and lo ! in the form of the universe too ! When everything is dissolved the firm, motionless Brahman alone remains . must be so. Still I have a desire to know something and have a doubt in my mind.

Is there anything greater than this or not ? O blessed ones, please tell it, as you have the vision of reality.

The listening to that alone shall be conducive to the success and fruitfulness of my life.” When Vyasa, the sinless son of Satyavatl, said thus the Nigama (Vedas) exclaimed ‘very good, quite right*, and replied to him: a Vedas said :