॥ ॐ नमो भगवते वासुदेवाय ॥
॥ चतुर्विंशोऽध्यायः ॥
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Discourse XXIV
The position of Rāhu etc., and the limits of the heavenlike subterranean regions (Preamble)
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श्रीशुक उवाच ।
अधस्तात्सवितुर्योजनायुते स्वर्भानुर्नक्षत्रव-
च्चरतीत्येके योऽसावमरत्वं ग्रहत्वं चालभत ।
भगवदनुकम्पया स्वयमसुरापसदः सैंहिकेयो
ह्यतदर्हस्तस्य तात जन्मकर्माणि चोपरिष्टा-
द्वक्ष्यामः ॥ १॥
यददस्तरणेर्मण्डलं प्रतपतस्तद्विस्तरतो योजना-
युतमाचक्षते द्वादशसहस्रं सोमस्य त्रयोदशसहस्रं
राहोर्यः पर्वणि तद्व्यवधानकृद्वैरानुबन्धः
सूर्याचन्द्रमसावभिधावति ॥ २॥
तन्निशम्योभयत्रापि भगवता रक्षणाय प्रयुक्तं
सुदर्शनं नाम भागवतं दयितमस्त्रं तत्तेजसा
दुर्विषहं मुहुः परिवर्तमानमभ्यवस्थितो मुहूर्त-
मुद्विजमानश्चकितहृदय आरादेव निवर्तते
तदुपरागमिति वदन्ति लोकाः ॥ ३॥
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Śrī Śuka went on : Some people (well-versed in the Paurāṇika lore) declare that ten thousand Yojanas below the sun (a heavenly body called) Rāhu moves about like a lunar mansion. The deity presiding over it, who was by birth a vile demon, having been born of (a mother,) Siṃhikā (by name), attained by the grace of the Lord immortality and the (exalted) rank of a planet (thus, influencing the destiny of men), though unworthy of these. (The story) of his birth and deeds, O dear son, we shall narrate later on (in Books, VI and VIII). (1)
They declare the sphere of the burning sun, that shines yonder, as ten thousand Yojanas, that of the moon as twelve thousand and that of Rāhu as thirteen thousand Yojanas in extent—(the same Rāhu) who assails the sun and the moon on the day when the two dwell together and the day of the full moon (respectively), nursing a grudge against them ever since he interposed himself between them (in the garb of a god to share the feast of nectar, which was being doled out to the gods by the Lord Himself appearing in the form of a bewitching woman, Mohini by name vide Discourse IX of Book VIII—and his identity was disclosed by the sun-god and the moon-god). (2)
Seeing the celebrated and favourite missile (discus) of the Lord, Sudarśana by name, placed by Him by the side of both the aforesaid (planets) for their protection—on coming to know their (delicate) plight—and formidable by its splendour, constantly revolving, he (Rāhu) stands facing it for an hour or so (lit., 48 minutes), shaking with fear and bewildered at heart and retreats even from a distance. It is this incident (his proceeding against either of the two planets in a hostile manner and standing awhile in front of it in a menacing attitude) that the people refer to as a (solar or lunar) eclipse (as the case may be). (3) (1-3)
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ततोऽधस्तात्सिद्धचारणविद्याधराणां सदनानि
तावन्मात्र एव ॥ ४॥
ततोऽधस्ताद्यक्षरक्षःपिशाचप्रेतभूतगणानां
विहाराजिरमन्तरिक्षं यावद्वायुः प्रवाति यावन्मेघा
उपलभ्यन्ते ॥ ५॥
ततोऽधस्ताच्छतयोजनान्तर इयं पृथिवी याव-
द्धंसभासश्येनसुपर्णादयः पतत्त्रिप्रवरा उत्पतन्तीति ॥ ६॥
उपवर्णितं भूमेर्यथा सन्निवेशावस्थानमवनेर-
प्यधस्तात्सप्तभूविवरा एकैकशो योजनायुतान्तरेणा-
यामविस्तारेणोपकॢप्ता अतलं वितलं सुतलं
तलातलं महातलं रसातलं पातालमिति ॥ ७॥
एतेषु हि बिलस्वर्गेषु स्वर्गादप्यधिककामभोगै-
श्वर्यानन्दभूतिविभूतिभिः सुसमृद्धभवनोद्याना-
क्रीडाविहारेषु दैत्यदानवकाद्रवेया नित्यप्रमुदिता-
नुरक्तकलत्रापत्यबन्धुसुहृदनुचरा गृहपतय
ईश्वरादप्यप्रतिहतकामा मायाविनोदा निवसन्ति ॥ ८॥
येषु महाराज मयेन मायाविना विनिर्मिताः
पुरो नानामणिप्रवरप्रवेकविरचितविचित्रभवन-
प्राकारगोपुरसभाचैत्यचत्वरायतनादिभि-
र्नागासुरमिथुनपारावतशुकसारिकाऽऽकीर्णकृत्रिम-
भूमिभिर्विवरेश्वरगृहोत्तमैः समलङ्कृताश्चकासति ॥ ९॥
उद्यानानि चातितरां मन इन्द्रियानन्दिभिः
कुसुमफलस्तबकसुभगकिसलयावनतरुचिर-
विटपविटपिनां लताङ्गालिङ्गितानां श्रीभिः
समिथुनविविधविहङ्गमजलाशयानाममल-
जलपूर्णानां झषकुलोल्लङ्घनक्षुभितनीरनीरज-
कुमुदकुवलयकह्लारनीलोत्पललोहितशतपत्रादि
वनेषु कृतनिकेतनानामेकविहाराकुलमधुर-
विविधस्वनादिभिरिन्द्रियोत्सवैरमरलोकश्रिय-
मतिशयितानि ॥ १०॥
यत्र ह वाव न भयमहोरात्रादिभिः
कालविभागैरुपलक्ष्यते ॥ ११॥
यत्र हि महाहिप्रवरशिरोमणयः सर्वं तमः प्रबाधन्ते ॥ १२॥
न वा एतेषु वसतां दिव्यौषधिरसरसायनान्नपान-
स्नानादिभिराधयो व्याधयो वलीपलितजरादयश्च
देहवैवर्ण्यदौर्गन्ध्यस्वेदक्लमग्लानिरिति वयोऽवस्थाश्च
भवन्ति ॥ १३॥
न हि तेषां कल्याणानां प्रभवति कुतश्चन मृत्युर्विना
भगवत्तेजसश्चक्रापदेशात् ॥ १४॥
यस्मिन् प्रविष्टेऽसुरवधूनां प्रायः पुंसवनानि
भयादेव स्रवन्ति पतन्ति च ॥ १५॥
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At (a distance of) quite as many (ten thousand) Yojanas (as Rāhu stands below the sun) below Rāhu lie the abodes (realms) of (demigods such as) the Siddhas (a class of beings possessing mystic powers from their very birth), Cāraṇas (celestial bards) and Vidyādhāras (celestial artistes). (4)
Below these lies the aerial region, the sports-ground (abode) of the hosts of Yakṣas (the attendants of Kubera, the god of riches), Rākṣasas (ogres), Piśācas (goblins), Pretas (spirits) and Bhūtas (ghosts), extending as far (below) as the wind fiercely blows and clouds are met with. (5)
At a distance of a hundred Yojanas below that (the aerial region) lies this earth (the terrestrial region), extending as far (high) as the foremost of birds such as the swans, vultures, hawks and eagles (are able to) soar. (6)
The situation of the earth as well as the arrangement of its parts has (already) been described as it is. Even below (in the bowels of) the earth there exist seven holes in the earth (subterranean regions)—situated at a distance of ten thousand Yojanas (from one another) and each extending to the (same) length and breadth of ten thousand Yojanas, viz., Atala, Vitala, Sutala, Talātala, Mahātala, Rasātala and Pātāla. (7)
In the houses, gardens, pleasure-grounds and stadia in these heavenlike subterranean regions—houses etc., exuberantly rich in sensuous enjoyments, affluence and joy born of power, surpassing even those enjoyed in heaven—live as householders Daityas and Dānavas (two species of superhuman beings noted for their herculean strength and gigantic form) and serpents (born of Kadrū, one of the wives of the sage Kaśyapa), whose wives and children, relations and kinsmen and servants are ever highly delighted and devoted (to them), whose desires are never thwarted even by most powerful gods (like Indra) and who divert themselves with their uncanny skill in (various) arts. (8)
In these regions, O great king (Paṅkṣit), shine forth cities built by the miraculous architect Maya, and richly adorned with wonderful house, defensive walls, gates, town halls, places of worship, quadrangles and resting-places etc., built of various excellent gems of best type, as well as with grand mansions of the lords of these regions, whose terraces are (ever) crowded with pairs of Nāgas and Asuras (demons), pigeons and parrots and Mainās. (9)
The gardens too (in those regions) surpassingly dim the glory of the celestial world by the splendour, delighting the mind and senses (of the spectators), of (their) trees—whose charming boughs are weighed down by bunches of flowers and fruits and lovely young leaves and which are embraced by the body of creepers—(as well as) of their lakes etc., full of limpid water and resorted to by various species of birds living singly as well as in pairs; and (even so) they excel the heavenly world by the sweet and varied notes of birds that have taken up their abode in the beds of lotuses and lilies, Kuvalayas, and Kalhāras, blue and red, lotuses and lotuses with a hundred petals (and so on) in the water of those lakes etc., shaken by the leaping of fish—notes that bring a feast of joy (to the hearers) and are confused by their uninterrupted sport. (10)
There indeed, they say, no fear caused by divisions of time such as day and night is observed (among the people since the sun and the moon do not shine there and the denizens of those regions are very long-lived). (11)
As a matter of fact, in those regions the gems on the hoods of the foremost of the great serpents (inhabiting them) drive away all darkness. (12)
Nor indeed do anxieties and ailments, wrinkles, grey hairs and old age (the root of all these) etc., paleness of the body, foul smell (coming from the body), perspiration, fatigue and langour—these as well as the changes in age (too) do not afflict those residing in these regions because of (their taking) miraculous herbs, saps, elixirs, foods and drinks, baths and so on. (13)
In fact, death from no cause except from the might of the Lord going by the name of his discus (Sudarśana) prevails against those blessed souls. (14)
(And) the moment that discus enters those regions the embryos (carried in the womb) of the Asura women generally slip out (from the womb) in their earlier or later stages of development through sheer fear (of the discus). (15) (4-15)
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अथातले मयपुत्रोऽसुरो बलो निवसति येन ह वा
इह सृष्टाः षण्णवतिर्मायाः काश्चनाद्यापि मायाविनो
धारयन्ति यस्य च जृम्भमाणस्य मुखतस्त्रयः स्त्रीगणा
उदपद्यन्त स्वैरिण्यः कामिन्यः पुंश्चल्य इति या वै
बिलायनं प्रविष्टं पुरुषं रसेन हाटकाख्येन साधयित्वा
स्वविलासावलोकनानुरागस्मितसंलापोपगूहनादिभिः
स्वैरं किल रमयन्ति यस्मिन्नुपयुक्ते पुरुष ईश्वरोऽहं
सिद्धोऽहमित्ययुतमहागजबलमात्मानमभिमन्यमानः
कत्थते मदान्ध इव ॥ १६॥
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Now, in (the region of) Atala, lives the demon Bala, son of Maya, by whom, indeed, they say, were released ninety-six (varieties of) conjuring tricks, some of which conjurers practise even today. From the mouth of this demon, even as he was yawning (once), sprang up three groups of women, called Swairinis (those copulating with men of their class alone), Kāminis (copulating with people of other classes too) and Purnścalis (the most fickle-minded among the Kāminis). (All) these women render a man, entering this subterranean region, sexually fit by (giving them) an elixir called Hāṭaka and afford them sexual delight at will, so they say, by their (peculiar) dalliances and sportive glances, love-begotten smiles, affectionate talks and embraces etc. When that elixir is taken, a man begins to feel that he is all-powerful, that he is all-perfect and, thinking himself as possessing the strength of ten thousand mighty elephants, brags like one blinded by intoxication. (16) (16)
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ततोऽधस्ताद्वितले हरो भगवान् हाटकेश्वरः स्वपार्षद-
भूतगणावृतः प्रजापतिसर्गोपबृंहणाय भवो भवान्या सह
मिथुनीभूत आस्ते यतः प्रवृत्ता सरित्प्रवरा हाटकी नाम
भवयोर्वीर्येण यत्र चित्रभानुर्मातरिश्वना समिध्यमान
ओजसा पिबति तन्निष्ठ्यूतं हाटकाख्यं सुवर्णं भूषणेना-
सुरेन्द्रावरोधेषु पुरुषाः सह पुरुषीभिर्धारयन्ति ॥ १७॥
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Below that, in (the region of) Vitala, resides Lord Śiva (the Destroyer of the universe), (known by the name of) Hāṭakeśwara, surrounded by troops of ghosts, forming His retinue, and united with His (divine) Spouse (Goddess Pārvatī) under the name of Bhava (the Source of the creation) for multiplying the creation of Brahmā (the lord of creation). From Him has issued the great river Hāṭaki, charged with the energy of both Lord Bhava and Goddess Bhavānī (His Consort), where fire, kindled by the wind, absorbs with (great) vigour the water (of the river), and the same, thrown out (in the form of froth), is condensed into (the variety of) gold, known by the name of Hāṭaka which both males and females (who are equally strong) in the gynaecoms of the Asura chiefs wear (on their person) in the form of ornaments. (17) (17)
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ततोऽधस्तात्सुतले उदारश्रवाः पुण्यश्लोको
विरोचनात्मजो बलिर्भगवता महेन्द्रस्य प्रियं
चिकीर्षमाणेनादितेर्लब्धकायो भूत्वा वटुवामनरूपेण
पराक्षिप्तलोकत्रयो भगवदनुकम्पयैव पुनः प्रवेशित
इन्द्रादिष्वविद्यमानया सुसमृद्धया श्रियाभिजुष्टः
स्वधर्मेणाराधयंस्तमेव भगवन्तमाराधनीयमपगत-
साध्वस आस्तेऽधुनापि ॥ १८॥
नो एवैतत्साक्षात्कारो भूमिदानस्य यत्तद्भगवत्यशेष-
जीवनिकायानां जीवभूतात्मभूते परमात्मनि वासुदेवे
तीर्थतमे पात्र उपपन्ने परया श्रद्धया परमादरसमाहित-
मनसा सम्प्रतिपादितस्य साक्षादपवर्गद्वारस्य
यद्बिलनिलयैश्वर्यम् ॥ १९॥
यस्य ह वाव क्षुतपतनप्रस्खलनादिषु विवशः
सकृन्नामाभिगृणन् पुरुषः कर्मबन्धनमञ्जसा
विधुनोति यस्य हैव प्रतिबाधनं मुमुक्षवो-
ऽन्यथैवोपलभन्ते ॥ २०॥
तद्भक्तानामात्मवतां सर्वेषामात्मन्यात्मद
आत्मतयैव ॥ २१॥
न वै भगवान् नूनममुष्यानुजग्राह यदुत पुनरात्मा-
नुस्मृतिमोषणं मायामयभोगैश्वर्यमेवातनुतेति ॥ २२॥
यत्तद्भगवतानधिगतान्योपायेन याच्ञाच्छलेनापहृत
स्वशरीरावशेषितलोकत्रयो वरुणपाशैश्च सम्प्रतिमुक्तो
गिरिदर्यां चापविद्ध इति होवाच ॥ २३॥
नूनं बतायं भगवानर्थेषु न निष्णातो योऽसाविन्द्रो
यस्य सचिवो मन्त्राय वृत एकान्ततो बृहस्पतिस्त-
मतिहाय यमुपेन्द्रेणात्मानमयाचतात्मनश्चाशिषो
नो एव तद्दास्यमतिगम्भीरवयसः कालस्य
मन्वन्तरपरिवृत्तं कियल्लोकत्रयमिदम् ॥ २४॥
यस्यानुदास्यमेवास्मत्पितामहः किल वव्रे न तु
स्वपित्र्यं यदुताकुतोभयं पदं दीयमानं भगवतः परमिति
भगवतोपरते खलु स्वपितरि ॥ २५॥
तस्य महानुभावस्यानुपथममृजितकषायः को वास्मद्विधः
परिहीणभगवदनुग्रह उपजिगमिषतीति ॥ २६॥
तस्यानुचरितमुपरिष्टाद्विस्तरिष्यते यस्य भगवान् स्वय-
मखिलजगद्गुरुर्नारायणो द्वारि गदापाणिरवतिष्ठते निज-
जनानुकम्पितहृदयो येनाङ्गुष्ठेन पदा दशकन्धरो योजना-
युतायुतं दिग्विजय उच्चाटितः ॥ २७॥
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Below that, in (the region of) Sutala, resides, free from (all) fear, even to this day (the demon king) Bali of sacred renown, the illustrious son of Virocana. (Once) robbed of (the sovereignty of all) the three worlds (heaven, earth and the intermediate region) by the Lord—who in order to please the mighty Indra (the chief of the gods) descended through (the womb of) Aditi (the mother of the gods and a wife of the sage Kaśyapa) and appeared (before him) in the form of a celibate dwarf—he was admitted (into this realm) through the Lord's very grace and endowed once more with overflowing wealth, (the like of) which is not forthcoming even with Indra and others, and continues to worship the same adorable Lord through (the performance of) his duty. (18)
The (great) fortune which is enjoyed by Bali in the subterranean region of Sutala is certainly not the direct result of the gift (made by him) of land (in the shape of the sovereignty of the three worlds), inasmuch as it was duly bestowed, with supreme piety and with a calm and composed mind full of highest regard, on the celebrated Lord Vāsudeva (the Abode of the whole universe)—the Supreme Spirit, the very life (animating principle) and Soul (the Inner Controller) of all species of living beings, the holiest recipient presenting Himself (before him)—and was (therefore) directly conducive to final beatitude. (19)
A man helplessly (involuntarily) uttering His Name (only) once (even) while sneezing, falling down or stumbling and on other (such) occasions actually shakes off without delay, it is said, the shackles of Karma (that kept him tied down to worldly existence), the means of overcoming which the seekers of liberation find in altogether different processes (courses of spiritual disciplines other than the repetition of the Divine Name, such as Karmayoga, Jñānayoga and Dhyānayoga, which are so difficult to follow). (20)
Hence the fortune (referred to above) could not be the fruit of the gift (of land) made—as to one's own self—to the Lord, who is the very Self of all (living beings), (particularly) of those who have attained Self-Realization, nay, who bestows His own Self on (places Himself at the disposal of) His devotees. (21)
Nor indeed can it be said that the Lord showered His grace on Indra in that He bestowed on him only the illusory pleasures of sense and affluence, which, on the other hand, take away the remembrance in relation to the Lord Himself. (22)
For, (when) robbed of (the sovereignty of) all the three worlds (and allowed no other possessions) except his mere body and thrown into a mountain-cave, tightly bound with the cords of Varuṇa (the god of water), by the Lord (who did all this) under the pretext of begging for three paces of land) because He found no other means (of depriving him of his glory and possessions), Bali actually uttered the following memorable words:—(23)
"Alas! this glorious god who is called Indra is surely not clever in attaining the object of (his) life in that he—whose counsellor is (the celebrated sage) Brhaspati, exclusively chosen (by him) for deliberation—ignored that sage and asked me through Lord Vāmana (younger brother of Indra) Himself for (the sovereignty of) the three worlds (the objects of his desire) and on no account the service of that Lord. (After all) of what account are these three worlds, which change hands at the end of a Manvantara (the period of sovereignty of a Manu, extending to a little over seventy-one rounds of the four Yugas), a (minute) fraction of Time, which has an infinite duration. (24)
It is well-known that my grandfather (the great devotee Prahlāda) asked for His service only, but not the throne of his father (Hiraṇyakaśipu, the suzerain lord of the three worlds), which had (now) no fear from any quarter, even though it was being offered by the Lord on the latter's death, (only) because it was something other than the Lord. (25)
What individual like me, whose passions have not been attenuated and who has totally rejected the Lord's grace, can possibly hope to tread in the footsteps of that noble soul?" (26)
The narrative of Bali will be told at length later on (in Book Eight), at whose door stays, mace in hand, the divine Nārāyaṇa Himself, the adored of the whole universe—Nārāyaṇa, whose heart is full of compassion for His own devotees and by whom Rāvaṇa (the ten-headed monster) was thrown a hundred million Yojanas away with His toe (when he appeared there) in the course of his (expedition for the) conquest of the quarters. (27) (18-27)
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ततोऽधस्तात्तलातले मयो नाम दानवेन्द्रस्त्रिपुराधिपति-
र्भगवता पुरारिणा त्रिलोकीशं चिकीर्षुणा निर्दग्धस्व-
पुरत्रयः तत्प्रसादाल्लब्धपदो मायाविनामाचार्यो
महादेवेन परिरक्षितो विगतसुदर्शनभयो महीयते ॥ २८॥
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Below that, in (the region of) Talātala, resides the demon chief, Maya by name, the lord of three cities, who had all his three cities (formerly) reduced to ashes by Lord Śiva (thenceforth known as the Destroyer of the enemy's city) in His eagerness to bring happiness (thereby) to all the three worlds, (but) who (later on) secured a footing (in this realm) by His grace. He is the teacher of (all) those who are expert in conjuring tricks, stands protected on sides by that great deity (Lord Śiva) and (therefore) immune from the fear of Sudarśana (the discus of Lord Viṣṇu) and is held in great respect (by the denizens of that region). (28) (28)
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ततोऽधस्तान्महातले काद्रवेयाणां सर्पाणां
नैकशिरसां क्रोधवशो नाम गणः कुहकतक्षककालिय-
सुषेणादिप्रधाना महाभोगवन्तः पतत्त्रिराजाधिपतेः
पुरुषवाहादनवरतमुद्विजमानाः स्वकलत्रापत्यसुहृ-
त्कुटुम्बसङ्गेन क्वचित्प्रमत्ता विहरन्ति ॥ २९॥
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Below that, in (the region of) Mahātala, lives a many-headed brood of serpents, born of Kadrū, called the Krodhavasas, the chief of them being Kuhaka, Takṣaka, Kāliya, Suṣeṇa, and so on. Though possessed of a gigantic form, they are constantly afraid of Garuḍa (the supreme lord of all the rulers of birds)—who carries (on his back) Lord Viṣṇu (the Supreme Person); sometimes they sport recklessly through attachment to their wives, offspring, relations and kinsmen. (29) (29)
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ततोऽधस्ताद्रसातले दैतेया दानवाः पणयो नाम
निवातकवचाः कालेया हिरण्यपुरवासिन इति
विबुधप्रत्यनीका उत्पत्त्या महौजसो महासाहसिनो
भगवतः सकललोकानुभावस्य हरेरेव तेजसा
प्रतिहतबलावलेपा बिलेशया इव वसन्ति ये वै
सरमयेन्द्रदूत्या वाग्भिर्मन्त्रवर्णाभिरिन्द्राद्बिभ्यति ॥ ३०॥
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Below that, in (the region of) Rasātala, reside (in holes); like serpents, the (notorious) sons of Diti and Danu (two of the many wives of the sage Kaśyapa, the progenitor of the various species of living beings), known as the Paṇis and (further) divided into three classes, viz., the Nivātakavacas, the Kāleyas, and the denizens of Hiranyapura. (Natural) enemies of the gods, they are very powerful and extremely daring by birth, their pride of strength being quelled only by the brilliant weapon (discus) of Śrī Hari, the divine Lord whose glory pervades all the worlds. Thanks to the threats in the form of sacred (Vedic) texts employed by Saramā*, the (canine) female messenger of Indra, they are (terribly) afraid of that ruler of the gods. (30) (30)
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ततोऽधस्तात्पाताले नागलोकपतयो वासुकिप्रमुखाः
शङ्खकुलिकमहाशङ्खश्वेतधनञ्जयधृतराष्ट्रशङ्खचूड-
कम्बलाश्वतरदेवदत्तादयो महाभोगिनो महामर्षा
निवसन्ति येषामु ह वै पञ्चसप्तदशशतसहस्रशीर्षाणां
फणासु विरचिता महामणयो रोचिष्णवः पातालविवर-
तिमिरनिकरं स्वरोचिषा विधमन्ति ॥ ३१॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
पञ्चमस्कन्धे राह्वादिस्थितिबिलस्वर्गमर्यादानिरूपणं
नाम चतुर्विंशोऽध्यायः ॥ २४॥
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Below that, in (the region of) Pātāla, dwell the lords of the realm of the Nāgas (demonserpents), Śaṅkha, Kulika, Mahāśaṅkha, Śweta, Dhanañjaya, Dhṛtarāṣṭra, Śaṅkhacūḍa, Kambala, Aśwatara, Devadatta and others, (all) provided with extensive hoods an extremely furious (by nature), the chief of whom is Vāsuki. The big and shining gems fixed on the hoods of these serpents—that are possessed of five, seven, ten, hundred and (in some cases even) thousand heads (respectively)—drive away by their splendour the (entire) mass of darkness prevailing in the (nethermost) region of Pātāla. (31)
- According to a Vedic legend, the Paṇis once stole away the earth and hid it under water. Indra sent down a heavenly bitch (the mother of the canine race), Saramā by name, to trace out the globe. The Paṇis tried to confer with Saramā with a view to compromise; but Saramā spurned their offer and uttered the following words by way of a threat:—'हता इन्द्रेण पणयः शयध्यम्'— (Killed by Indra, lie down on the battle-field, O Paṇis!) The Paṇis are terribly afraid of Indra, the legend further tells us, ever since they heard this threat from the mouth of Saramā.
Thus ends the twenty-fourth discourse entitled "The position of Rāhu etc., and the limits of the heavenlike terrestrial regions" in Book Five of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahāṃsa-Sarhhitā.
(31)
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