॥ ॐ नमो भगवते वासुदेवाय ॥
॥ विंशोऽध्यायः ॥
|
Discourse XX
A description of the other six Dwīpas and the mountain-range called Lokāloka (Preamble)
|
श्रीशुक उवाच ।
अतः परं प्लक्षादीनां प्रमाणलक्षणसंस्थानतो
वर्षविभाग उपवर्ण्यते ॥ १॥
जम्बूद्वीपोऽयं यावत्प्रमाणविस्तारस्तावता क्षारोदधिना
परिवेष्टितो यथा मेरुर्जम्ब्वाख्येन लवणोदधिरपि ततो
द्विगुणविशालेन प्लक्षाख्येन परिक्षिप्तो यथा परिखा
बाह्योपवनेन प्लक्षो जम्बूप्रमाणो द्वीपाख्याकरो हिरण्मय
उत्थितो यत्राग्निरुपास्ते सप्तजिह्वस्तस्याधिपतिः
प्रियव्रतात्मज इध्मजिह्वः स्वं द्वीपं सप्तवर्षाणि विभज्य
सप्तवर्षनामभ्य आत्मजेभ्य आकलय्य स्वयमात्मयोगे-
नोपरराम ॥ २॥
शिवं यवसं सुभद्रं शान्तं क्षेमममृतमभयमिति
वर्षाणि तेषु गिरयो नद्यश्च सप्तैवाभिज्ञाताः ॥ ३॥
मणिकूटो वज्रकूट इन्द्रसेनो ज्योतिष्मान् सुपर्णो
हिरण्यष्ठीवो मेघमाल इति सेतुशैलाः । अरुणा
नृम्णाङ्गिरसी सावित्री सुप्रभाता ऋतम्भरा सत्यम्भरा
इति महानद्यः यासां जलोपस्पर्शनविधूतरजस्तमसो
हंसपतङ्गोर्ध्वायनसत्याङ्गसंज्ञाश्चत्वारो वर्णाः सहस्रायुषो
विबुधोपमसन्दर्शनप्रजननाः स्वर्गद्वारं त्रय्या विद्यया
भगवन्तं त्रयीमयं सूर्यमात्मानं यजन्ते ॥ ४॥
प्रत्नस्य विष्णो रूपं यत्सत्यस्यर्तस्य ब्रह्मणः ।
अमृतस्य च मृत्योश्च सूर्यमात्मानमीमहीति ॥ ५॥
प्लक्षादिषु पञ्चसु पुरुषाणामायुरिन्द्रियमोजः सहो बलं
बुद्धिर्विक्रम इति च सर्वेषामौत्पत्तिकी सिद्धिरविशेषेण
वर्तते ॥ ६॥
|
Śrī Śuka resumed : Hereafter the division of Plakṣa and the other Dwiṭas into Varṣas is going to be described with (particular) reference to their extent, distinctive character and configuration. (1)
Even as Mount Meru is surrounded by Jambūdwīpa, this Jambūdwīpa (in its turn) is encircled by a salt ocean, as wide as the Dwiṭa itself; and the salt ocean too is hemmed in (on the other side) by what bears the name of Plakṣadwīpa—which is twice as wide as the salt ocean (or two lakh Yojanas wide)—even as a moat may be enclosed by an outer garden. (In that Dwiṭa) stands an effulgent Plakṣa tree—of the same dimensions as the Jambū (rose-apple) tree (in Jambūdwīpa)—which is responsible for the name of the Dwiṭa and at the foot of which dwells the god of fire with seven tongues. Its (very first) ruler, Idhmajihva, (the second) son of Emperor Priyavrata, divided his Dwiṭa (into seven parts) and, having entrusted (these) seven Varṣas (subdivisions) to (the care of) his (seven) sons, bearing the name of the seven Varṣas himself attained liberation by being united with the (supreme) Spirit. (2)
The Varṣas are called Śiva, Yavasa, Subhadra, Śānta, Kṣema, Amṛta and Abhaya. The well-known mountains and rivers in those Varṣas are severally seven only (one in each). (3)
Maṇikūṭa, Vajrakūṭa, Indrasena, Jyotiṣmān, Suparṇa, Hiraṇyaṣṭhīva and Meghamāla are the (principal) mountains forming the boundaries (of the Varṣas). (And) the principal rivers are called Aruṇā, Nṛmṇā, Āṅgirasi, Sāvitri, Suprabhātā, Rṛtambharā and Satyambharā. The four classes (of people here) bearing the title of Haṃsa, Pataṅga, Urdhvāyana and Satyāṅga respectively (which correspond to the four castes in Bhāratavarṣa), are (gradually) able to shake off Rajas and Tamas by bathing in the water of these rivers; they live to an age of a thousand years, possess a form (free from fatigue, perspiration etc.), similar to that of the gods, bear children like the gods and worship the (almighty) Lord, the Soul of the universe, in the form of the sun-god, the gateway to heaven and the veritable embodiment of the three Vedas (being their preserver and teacher, nay, their very theme) through the rituals taught in the three Vedas. (4)
(They repeat the following prayer:)—“We resort to the sun-god, who is a manifestation of the most ancient Lord Viṣṇu and the very Soul of (the Deity presiding over) Satya (regarding all with the same eye, Rta (speaking politely and truthfully), the Veda (that reveals the true nature of both these types of virtue) as well as of good (resulting from righteousness) and evil (resulting from unrighteousness).” (5)
In the five Dwiṭas commencing from the Plakṣadwīpa, long life, soundness and potency of the Indriyas (the senses of perception as well as the organs of action), strength of mind and bodily vigour, intellectual acumen and bravery are the natural endowment of all men without distinction. (6) (1-6)
|
|
प्लक्षः स्वसमानेनेक्षुरसोदेनावृतो यथा तथा द्वीपोऽपि
शाल्मलो द्विगुणविशालःसमानेन सुरोदेनावृतः
परिवृङ्क्ते ॥ ७॥
यत्र ह वै शाल्मली प्लक्षायामा यस्यां वाव किल
निलयमाहुर्भगवतश्छन्दः स्तुतः पतत्त्रिराजस्य सा
द्वीपहूतये उपलक्ष्यते ॥ ८॥
तद्द्वीपाधिपतिः प्रियव्रतात्मजो यज्ञबाहुः स्वसुतेभ्यः
सप्तभ्यस्तन्नामानि सप्तवर्षाणि व्यभजत्सुरोचनं सौमनस्यं
रमणकं देववर्षं पारिभद्रमाप्यायनमविज्ञातमिति ॥ ९॥
तेषु वर्षाद्रयो नद्यश्च सप्तैवाभिज्ञाताः स्वरसः शतशृङ्गो
वामदेवः कुन्दो मुकुन्दः पुष्पवर्षः सहस्रश्रुतिरिति
अनुमतिः सिनीवाली सरस्वती कुहू रजनी नन्दा
राकेति ॥ १०॥
तद्वर्षपुरुषाः श्रुतधरवीर्यधरवसुन्धरेषन्धरसंज्ञा भगवन्तं
वेदमयं सोममात्मानं वेदेन यजन्ते ॥ ११॥
स्वगोभिः पितृदेवेभ्यो विभजन् कृष्णशुक्लयोः ।
प्रजानां सर्वासां राजान्धः सोमो न आस्त्विति ॥ १२॥
|
Even as Plakṣadwīpa is surrounded by an ocean of sugar-cane juice, equal (in width) to the Dwīpa itself, so does Śālmaladwīpa, which is double in width (as compared to the Plakṣadwīpa) shine as enclosed (on the other side) by an equally wide ocean of wine. (7)
It is a well-known fact that in that Dwīpa indeed there is a Śālmalī (silk-cotton) tree, of the same dimensions as the Plakṣa tree, on which the learned proclaim the existence of the abode of the glorious Garuḍa (the king of birds), who glorifies the Lord by means of Vedic hymns (which constitute his very limbs*) and this tree is considered as responsible for the name of the Dwīpa. (8)
The (first) ruler of that Dwīpa, king Yajñabāhu, (the third) son of Priyavrata, divided among his seven sons the seven Varṣas (divisions of this Dwīpa) bearing the name of the princes—Surocana, Saumanasya, Ramaṇaka, Devavarṣa, Pāribhadra, Āpyāyana and Avijñāta. (9)
In those Varṣas the well-known mountains demarcating the different Varṣas and rivers are (severally) seven only—viz., the Swarasa, Śataśṛṅga, Vāmadeva, Kunda, Mukunda, Puṣpavarṣa and Sahasraśruti (mountains) and the Anumati, Sinīvālī, Saraswatī, Kuhū, Rajanī, Nandā and Rākā (rivers). (10)
The (four classes of the) people of those Varṣas known by the names of Śrutadhara, Vīryadhara, Vasundhara and Iṣandhara, worship with (the recitation of) Vedic hymns the Lord who is the Soul of the universe in the form of the moon-god—) who is Veda personified. (11)
(They repeat the following prayer:—) "May the moon-god†—who during the dark and bright fortnights distributes by his rays nourishment (in the shape of nectar) to the manes and the gods as well as to all (other) created beings—be our ruler (protect us) on all sides!" (12) (7-12)
|
|
एवं सुरोदाद्बहिस्तद्द्विगुणः समानेनावृतो घृतोदेन
यथा पूर्वः कुशद्वीपो यस्मिन् कुशस्तम्बो देवकृत-
स्तद्द्वीपाख्याकरो ज्वलन इवापरः स्वशष्परोचिषा
दिशो विराजयति ॥ १३॥
तद्द्वीपपतिः प्रैयव्रतो राजन् हिरण्यरेता नाम
स्वं द्वीपं सप्तभ्यः स्वपुत्रेभ्यो यथाभागं विभज्य स्वयं
तप आतिष्ठत वसुवसुदानदृढरुचिनाभिगुप्तस्तुत्यव्रत-
विविक्तवामदेवनामभ्यः ॥ १४॥
तेषां वर्षेषु सीमागिरयो नद्यश्चाभिज्ञाताः सप्त सप्तैव
चक्रश्चतुःशृङ्गः कपिलश्चित्रकूटो देवानीक ऊर्ध्वरोमा
द्रविण इति । रसकुल्या मधुकुल्या मित्रविन्दा
श्रुतविन्दा देवगर्भा घृतच्युता मन्त्रमालेति ॥ १५॥
यासां पयोभिः कुशद्वीपौकसः कुशलकोविदाभियुक्त-
कुलकसंज्ञा भगवन्तं जातवेदसरूपिणं कर्मकौशलेन
यजन्ते ॥ १६॥
परस्य ब्रह्मणः साक्षाज्जातवेदोऽसि हव्यवाट् ।
देवानां पुरुषाङ्गानां यज्ञेन पुरुषं यजेति ॥ १७॥
|
Similarly, beyond the ocean of wine and twice as large, the Kuśadwīpa, which like the Śālmaladwīpa, (mentioned in passage 7 above), is encircled (on the other side) by an equally wide ocean of clarified butter. In that Dwīpa there is a clump of Kuśa grass, brought into existence by the Lord (Himself), which is responsible for the name of the Dwīpa, and which, like another (heatless) flaming fire, illuminates the quarters by the effulgence of its (tender) shoots. (13)
Its (first) ruler, O Parikṣit, king Hiranyaretā by name, (the fourth) son of Priyavrata, divided his Dwīpa, in due proportion among his seven sons—Vasu, Vasudāna, Drdharuci, Nābhigupta, Stutyavrata, Vivikta and Vāmadeva—and himself took to religious austerities. (14)
In their Varṣas the well-known mountains, forming their boundaries, and rivers are severally seven only—viz., the Cakra, Catuḥśṛṅga, Kapila, Citrakūṭa, Devānika, Ūrdhvaromā and Draviṇa (mountains) and the Rasakulyā, Madhukulyā, Mitravindā, Śrutavindā, Devagarbhā, Ghṛtacyutā and Mantramālā (rivers). (15)
Purified by their waters, (the four classes of) the inhabitants of Kuśadwīpa—enjoying the title of Kuśala, Kovida, Abhiyukta and Kulaka—worship the Lord manifested as the God of fire, by means of their proficiency in rituals. (16)
(They repeat the following prayer:—) "You are the Carrier of oblations to Bhagavān Nārāyaṇa (the transcendent Brahma) Himself, O God of fire! (Therefore,) by means of the worship (offered through you) to the gods, who are (so many) limbs* of that Supreme Person (Cosmic Being), propitiate (convey our oblations to and thereby contribute directly to the pleasure of) Śrī Hari (the Supreme Person)." (17)
- The Śruti texts declare that Garuḍa represents in his person the various parts of the Vedas :—
(13-17)
|
|
सुपर्णोऽसि गरुत्थान् त्रिवृते शिरो गायत्रं चक्षुः स्तोम आत्मा साम ते तनु वामदेव्यं युहद्रथन्तरं पक्षौ यज्ञायगीयं पुच्छं छन्दांस्यङ्गानि भिणि पारिशिखा यजुर्पि नाम।
|
† It is believed that the orb of the moon is constituted of nectar, the nourishment of the gods and the manes, which it scatters by its rays all the thirty days of a month. The vegetable kingdom, the natural food of earthly creatures, including men, is also believed to derive its nutritive properties, succulence and savour from the moonbeams. It is in this sense that the moon-god is declared in the above verse as distributing food to all created beings including the gods and the manes. (Preamble)
|
|
तथा घृतोदाद्बहिः क्रौञ्चद्वीपो द्विगुणः स्वमानेन
क्षीरोदेन परित उपकॢप्तो वृतो यथा कुशद्वीपो
घृतोदेन यस्मिन् क्रौञ्चो नाम पर्वतराजो
द्वीपनामनिर्वर्तक आस्ते ॥ १८॥
योऽसौ गुहप्रहरणोन्मथितनितम्बकुञ्जोऽपि
क्षीरोदेनासिच्यमानो भगवता वरुणेनाभिगुप्तो
विभयो बभूव ॥ १९॥
तस्मिन्नपि प्रैयव्रतो घृतपृष्ठो नामाधिपतिः स्वे द्वीपे
वर्षाणि सप्त विभज्य तेषु पुत्रनामसु सप्त रिक्थादान्
वर्षपान् निवेश्य स्वयं भगवान् भगवतः परमकल्याण-
यशस आत्मभूतस्य हरेश्चरणारविन्दमुपजगाम ॥ २०॥
आमो मधुरुहो मेघपृष्ठः सुधामा भ्राजिष्ठो
लोहितार्णो वनस्पतिरिति घृतपृष्ठसुतास्तेषां
वर्षगिरयः सप्त सप्तैव नद्यश्चाभिख्याताः
शुक्लो वर्धमानो भोजन उपबर्हिणो नन्दो
नन्दनः सर्वतोभद्र इति अभया अमृतौघा
आर्यका तीर्थवती रूपवती पवित्रवती शुक्लेति ॥ २१॥
यासामम्भः पवित्रममलमुपयुञ्जानाः पुरुषऋषभ-
द्रविणदेवकसंज्ञा वर्षपुरुषा आपोमयं देवमपां
पूर्णेनाञ्जलिना यजन्ते ॥ २२॥
आपः पुरुषवीर्याः स्थ पुनन्तीर्भूर्भुवः सुवः ।
ता नः पुनीतामीव घ्नीः स्पृशतामात्मना भुव इति ॥ २३॥
|
Likewise, beyond the ocean of clarified butter lies the Krauñcadwīpa, twice as wide (as that ocean) and surrounded (on the other side) by an ocean of milk of the same width as itself, even as the Kuśadwīpa is enclosed by the ocean of clarified butter (as mentioned in the last paragraph). There stands the king of mountains, Krauñca by name, which is responsible for the name of this Dwīpa. (18)
Though it had its ledges and arbours riven and destroyed by the weapon (spear) of Guha (the younger son of Lord Śiva), the mountain became fearless (immune from danger), sprayed (constantly) by (the billows of) the ocean of milk and protected on all sides by the glorious Varuṇa (the god of water). (19)
Its ruler, (the fifth) son of Priyavrata, Ghṛtapṛṣṭha by name, (who lived) in that Dwīpa of his own (share), carved out seven Varṣas and, having installed his seven heirs in those Varṣas—which were named after his sons—as their rulers, himself resorted to the lotus-feet of Lord Śrī Hari of most auspicious renown, his own inner Self, enlightened as he was. (20)
The sons of Ghṛtapṛṣṭha were named Āma, Madhuruha, Meghapṛṣṭha, Sudhāmā, Bhrājiṣṭha, Lohitārṇa and Vanaspati. The well-known mountains of their Varṣas are seven (only)—viz., Śukla, Vardhamāna, Bhojana, Upabarhiṇa, Nanda, Nandana and Sarvatobhadra; and the rivers also are seven—viz., Abhayā, Amṛtaughā, Āryakā, Tirthavati, Vṛttirūpavati, Pavitravati and Śuklā. (21)
Using the sacred and purifying water of these rivers, (the four classes of) the people of these Varṣas—bearing the title of Puruṣa, Ṛṣabha, Dravīṇa and Devaka—wait upon the Deity in the form of water* with the hollow of their joined palms full of water. (22)
(They repeat the following prayer:—) "O (god presiding over) water! You are endowed with the energy of God (the Supreme Person). (Therefore) consecrating the three worlds (heaven and earth and the space intervening them), (and) capable of wiping out sins by your very nature, (pray,) purify our bodies as we touch you." (23) (18-23)
|
|
एवं पुरस्तात्क्षीरोदात्परित उपवेशितः शाकद्वीपो
द्वात्रिंशल्लक्षयोजनायामः समानेन च दधिमण्डोदेन
परीतो यस्मिन् शाको नाम महीरुहः स्वक्षेत्रव्यपदेशको
यस्य ह महासुरभिगन्धस्तं द्वीपमनुवासयति ॥ २४॥
तस्यापि प्रैयव्रत एवाधिपतिर्नाम्ना मेधातिथिः सोऽपि
विभज्य सप्त वर्षाणि पुत्रनामानि तेषु स्वात्मजान्
पुरोजवमनोजवपवमानधूम्रानीक-चित्ररेफबहुरूप-
विश्वधारसंज्ञान् निधाप्याधिपतीन् स्वयं भगवत्यनन्त
आवेशितमतिस्तपोवनं प्रविवेश ॥ २५॥
एतेषां वर्षमर्यादागिरयो नद्यश्च सप्त सप्तैव ईशान
उरुशृङ्गो बलभद्रः शतकेसरः सहस्रस्रोतो देवपालो
महानस इति अनघाऽऽयुर्दा उभयस्पृष्टिरपराजिता
पञ्चपदी सहस्रस्रुतिर्निजधृतिरिति ॥ २६॥
तद्वर्षपुरुषा ऋतव्रतसत्यव्रतदानव्रतानुव्रतनामानो
भगवन्तं वाय्वात्मकं प्राणायामविधूतरजस्तमसः
परमसमाधिना यजन्ते ॥ २७॥
अन्तः प्रविश्य भूतानि यो बिभर्त्यात्मकेतुभिः ।
अन्तर्यामीश्वरः साक्षात्पातु नो यद्वशे स्फुटम् ॥ २८॥
|
Likewise, situated beyond the ocean of milk and round about it is the Sākadwīpa with a width of thirty-two lakh Yojanas (or 2,56,00,000 miles) and enclosed by an equally wide ocean of liquid curds. In that Dwīpa stands a tree bearing the appellation of Sāka, which is responsible for the name of the Dwīpa and whose most fragrant odour they say perfumes the (entire) Dwīpa. (24)
The (first) ruler of that Dwīpa too was a (the sixth) son of Priyavrata, Medhātithi by name. He too carved out seven Varṣas, that were named after his sons, and, having installed there as (their) rulers his own sons—bearing the names of Purojava, Manojava, Pavamāna, Dhūmrānika, Citrarepha, Bahurūpa and Viśwadhāra—himself entered (retired to) a forest suitable for religious austerities, his mind given to Lord Ananta. (25)
The mountains forming the boundaries of these Varṣas, as well as the rivers of these Varṣas are severally seven only—viz., the Iśāna, Uruṣṛṅga, Balabhadra, Śatakesara Sahasrasrota, Devapāla and Mahānasa (mountains) and the Anaghā, Āyurdā, Ubhayasprṣṭi, Aparājītā, Pañcapadi, Sahasrasruti and Nijadhṛti (rivers). (26)
(The four classes of) the people of those Varṣas—severally bearing the title of Ṛtavrata, Satyavrata, Dānavrata and Anuvrata—worship the Lord in the form of the wind-god through supreme concentration of mind, having shaken off (the elements of) Rajas and Tamas by means of Prāṇāyāma (breath-control). (27)
(They repeat the following prayer:—) "May that Lord, the very inner Controller (of all)—under whose sway this visible universe exists and who, having entered (the body of all) animate beings (as air), sustains them by His (fivefold) functions of inhalation, exhalation and so on (that serve as a token of His own existence)—protect us!" (28)
- The worship of God in the form of water (as in any other form, since all forms, are His) has been recommended in the Vedic text— जलं ब्रह्मोपासीत and is thus quite in keeping with the spirit of scriptures.
(24-28)
|
|
एवमेव दधिमण्डोदात्परतः पुष्करद्वीपस्ततो
द्विगुणायामः समन्तत उपकल्पितः समानेन
स्वादूदकेन समुद्रेण बहिरावृतो यस्मिन् बृहत्पुष्करं
ज्वलनशिखामलकनकपत्रायुतायुतं भगवतः
कमलासनस्याध्यासनं परिकल्पितम् ॥ २९॥
तद्द्वीपमध्ये मानसोत्तरनामैक एवार्वाचीनपराचीन-
वर्षयोर्मर्यादाचलोऽयुतयोजनोच्छ्रायायामो यत्र तु
चतसृषु दिक्षु चत्वारि पुराणि लोकपालानामिन्द्रादीनां
यदुपरिष्टात्सूर्यरथस्य मेरुं परिभ्रमतः संवत्सरात्मकं
चक्रं देवानामहोरात्राभ्यां परिभ्रमति ॥ ३०॥
तद्द्वीपस्याप्यधिपतिः प्रैयव्रतो वीतिहोत्रो नामैतस्यात्मजौ
रमणकधातकिनामानौ वर्षपती नियुज्य स स्वयं पूर्वजव-
द्भगवत्कर्मशील एवास्ते ॥ ३१॥
तद्वर्षपुरुषा भगवन्तं ब्रह्मरूपिणं सकर्मकेण
कर्मणाराधयन्तीदं चोदाहरन्ति ॥ ३२॥
यत्तत्कर्ममयं लिङ्गं ब्रह्मलिङ्गं जनोऽर्चयेत् ।
एकान्तमद्वयं शान्तं तस्मै भगवते नम इति ॥ ३३॥
|
Even so, extending beyond the ocean of fluid curds and encircling it (on one side) lies the Puṣkaradwipa, double in width as compared to it and surrounded on the other side by an equally wide ocean of fresh water. In that Dwipa stands a gigantic lotus with hundreds of millions of gold petals bright as the flames of a blazing fire, which is intended to be the seat of the glorious Brahmā (who is universally known as having a lotus for his seat). (29)
In the middle of that Dwipa rises only one mountain-range, named Mānasottara, which forms the boundary of the inner and outer Varṣas and possesses a height as well as a width of ten thousand Yojanas (eighty thousand miles). On this mountain stand (built) in the four quarters the four cities of Indra and (three) other guardians of the world (Yama, Varuṇa and Soma) (and) over it revolves the (other) wheel—in the form of a year—of the sun-god's chariot, going round Mount Meru (to which the first wheel stands fastened) in the space of a day and a night of the gods (which correspond to the northern and southern courses of the sun). (30)
The (first) ruler of the aforementioned Dwipa as well was a (the seventh) son of Priyavrata, Vitihotra by name. Having appointed his two sons, Ramaṇaka and Dhātaki by name, as the rulers of the two Varṣas (comprised in his Dwipa), he himself took solely to the service (worship) of the Lord, like his elder brothers. (31)
The people of these two Varṣas worship the Lord in the form of Brahmā (the Creator) through rituals leading to (the attainment of) Brahmā's heaven and other such rewards (which are achieved through actions alone) and repeat the following (prayer):—(32)
"Hail to that glorious, yet tranquil form (of the Lord), which is attained through (meritorious) acts and by resorting to which (the truth about) Brahma can be known, which men worship (as Brahmā), (and) which has the one supreme Reality for its goal and is (therefore essentially) one without a second." (33) (29-33)
|
ऋषिरुवाच ।
ततः परस्ताल्लोकालोकनामाचलो लोकालोकयो-
रन्तराले परित उपक्षिप्तः ॥ ३४॥
यावन्मानसोत्तरमेर्वोरन्तरं तावती भूमिः काञ्चन्य-
न्यादर्शतलोपमा यस्यां प्रहितः पदार्थो न कथञ्चित्पुनः
प्रत्युपलभ्यते तस्मात्सर्वसत्त्वपरिहृताऽऽसीत् ॥ ३५॥
लोकालोक इति समाख्या यदनेनाचलेन
लोकालोकस्यान्तर्वर्तिनावस्थाप्यते ॥ ३६॥
स लोकत्रयान्ते परित ईश्वरेण विहितो
यस्मात्सूर्यादीनां ध्रुवापवर्गाणां ज्योतिर्गणानां
गभस्तयोऽर्वाचीनांस्त्रीन् लोकानावितन्वाना
न कदाचित्पराचीना भवितुमुत्सहन्ते
तावदुन्नहनायामः ॥ ३७॥
|
The sage (Śrī Śuka) went on :— Beyond that (the ocean of fresh water) stands in the form of a ring the mountain-range called Lokāloka, which constitutes the dividing line between the region lighted (by the sun) and that which is not so lighted. (34)
(A stretch of) land as wide as that lying between the Mānasottara and Meru mountains extends (on the other side of the ocean of fresh water). Beyond that there is another (tract of) land with a surface of gold and (bright) like a sheet of mirror. Anything dropped there is on no account to be found again (apparently because it is changed into gold and assimilated with the surface): hence it is shunned by all (earthly) life. (35)
The mountain-range referred to above is rightly called 'Lokāloka' inasmuch as 'Loka' (the region lighted by the sun) and 'Aloka' (that screened from the sun's rays) are clearly defined by it, standing as it does between them. (36)
That mountain has been placed by the Almighty beyond the three worlds (heaven, earth and the intermediate region) as a boundary extending on all sides. And it is so high and extensive that the rays of the multitudes of heavenly bodies from the sun (right) up to the pole-star, enveloping (illuminating) as they do (all) the three worlds on this side, are never able to reach the other side. (37) (34-37)
|
|
एतावान् लोकविन्यासो मानलक्षणसंस्थाभिर्विचिन्तितः
कविभिः स तु पञ्चाशत्कोटिगणितस्य भूगोलस्य
तुरीयभागोऽयं लोकालोकाचलः ॥ ३८॥
तदुपरिष्टाच्चतसृष्वाशास्वात्मयोनिनाखिलजगद्गुरुणा-
धिनिवेशिता ये द्विरदपतय ऋषभः पुष्करचूडो
वामनोऽपराजित इति सकललोकस्थितिहेतवः ॥ ३९॥
तेषां स्वविभूतीनां लोकपालानां च विविधवीर्यो-
पबृंहणाय भगवान् परममहापुरुषो महाविभूतिपति-
रन्तर्याम्यात्मनो विशुद्धसत्त्वं धर्मज्ञानवैराग्यैश्वर्या-
द्यष्टमहासिद्ध्युपलक्षणं विष्वक्सेनादिभिः स्वपार्षदप्रवरैः
परिवारितो निजवरायुधोपशोभितैर्निजभुजदण्डैः
सन्धारयमाणस्तस्मिन् गिरिवरे समन्तात्सकललोक-
स्वस्तय आस्ते ॥ ४०॥
आकल्पमेवं वेषं गत एष भगवानात्मयोगमायया
विरचितविविधलोकयात्रागोपीयायेत्यर्थः ॥ ४१॥
योऽन्तर्विस्तार एतेन ह्यलोकपरिमाणं च व्याख्यातं
यद्बहिर्लोकालोकाचलात्ततः परस्ताद्योगेश्वरगतिं
विशुद्धामुदाहरन्ति ॥ ४२॥
|
Thus far has been reckoned to be the disposition of the terrestrial world by the learned with (particular) reference to the extent, distinctive character and configuration (of its various parts). As for the region extending from Mount Sumeru to the aforesaid Lokāloka mountain, it covers a quarter of the entire diameter of the terrestrial globe, which is calculated to be fifty crore Yojanas (or four thousand million miles). (38)
Beyond that mountain live the (four) great elephants—Rṣabha, Puṣkaracūḍa, Vāmana and Aparājita by name—that have been posted in the four quarters by Brahmā (the self-born), the adored of the whole universe, and are (held) responsible for maintaining (the balance of) the entire globe. (39)
By way of augmenting the various powers of those elephants as well as of the guardians of the world (Indra and others)—who are (partial) manifestations of the Lord's own glory—and for the welfare of all the worlds, the almighty Lord, the supremely exalted Person, the Possessor of the highest glory, the Inner Controller, dwells on all sides on this great mountain, surrounded by His foremost attendants, Viṣwaksena and others, and manifesting His divine form (consisting of Sattva unmixed with Rajas and Tamas), characterized by (supreme) virtue, omniscience, (the highest form of) dispassion, omnipotence and other divine attributes as well as by the eight superhuman powers (such as that of assuming a form as minute as an atom) and distinguished by His (four) stout arms—adorned with His own (characteristic) weapons (conch, discus and others). (40)
What I mean is that the Lord has assumed the aforesaid form for the maintenance of the career of the various worlds evolved by His own Yogamāyā (wonderful creative energy). (41)
The extent of Aloka (the region not illuminated by the sun's rays) too, which stretches on the other side of the Lokāloka mountain, has been explained by (as equal to) the extent of the area falling on this side (of the said mountain). Beyond Aloka the learned declare (the existence of) the sacred region which can be traversed only by Masters of Yoga (divine personages). (42) (38-42)
|
|
अण्डमध्यगतः सूर्यो द्यावाभूम्योर्यदन्तरम् ।
सूर्याण्डगोलयोर्मध्ये कोट्यः स्युः पञ्चविंशतिः ॥ ४३॥
मृतेऽण्ड एष एतस्मिन् यदभूत्ततो मार्तण्ड इति
व्यपदेशः हिरण्यगर्भ इति यद्धिरण्याण्डसमुद्भवः ॥ ४४॥
सूर्येण हि विभज्यन्ते दिशः खं द्यौर्मही भिदा ।
स्वर्गापवर्गौ नरका रसौकांसि च सर्वशः ॥ ४५॥
देवतिर्यङ् मनुष्याणां सरीसृपसवीरुधाम् ।
सर्वजीवनिकायानां सूर्य आत्मा दृगीश्वरः ॥ ४६॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
पञ्चमस्कन्धे भुवनकोशवर्णने समुद्रवर्षसन्निवेश-
परिमाणलक्षणो नाम विंशोऽध्यायः ॥ २०॥
|
(The orb of) the sun is located in the middle of the egg (of this universe), which corresponds to the centre of space lying between the upper and lower shells of the cosmic egg. The (extent of) space between (the orb of) the sun and (the outer shell of) the cosmic egg (on all sides) is twenty-five crore Yojanas (or two thousand million miles). (43)
Because the sun-god appeared in this lifeless (inanimate) egg (as the Cosmic Being), the appellation of Mārtanda (मृते अण्डे भवः) has been applied to him (ever) since. He is (also) called Hiranyagarbha inasmuch as he (as the sun) represents the embryo (located) in (the centre of) the golden egg (of this universe). (44)
By the sun indeed are divided (clearly defined) the quarters, the heavens, the celestial region, the earth and (other such) distinctions (divisions), the worlds* of enjoyment and supreme bliss (final beatitude), the infernal regions (where one undergoes tortures of various kinds), the subterranean worlds (Atala and so on) and all (other divisions). (45)
Of gods and human beings as well as of the subhuman creatures (that are oblong in shape), of reptiles and plants (the vegetable kingdom), nay of all species of living beings, the sun-god is the very Self (the animating spirit) as well as the deity presiding over their eyesight. (46)
Thus ends the twentieth discourse—delineating the relative position, extent and distinctive character of the oceans and Varṣas as a part on the description of the terrestrial world—in Book Five of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (43-46)
|