॥ ॐ नमो भगवते वासुदेवाय ॥
॥ पञ्चविंशोऽध्यायः ॥
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Discourse XXV
A supplement to the description of the subterranean system (Preamble)
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श्रीशुक उवाच ।
तस्य मूलदेशे त्रिंशद्योजनसहस्रान्तर आस्ते या वै
कला भगवतस्तामसी समाख्यातानन्त इति सात्वतीया
द्रष्टृदृश्ययोः सङ्कर्षणमहमित्यभिमान-लक्षणं यं
सङ्कर्षणमित्याचक्षते ॥ १॥
यस्येदं क्षितिमण्डलं भगवतोऽनन्तमूर्तेः सहस्रशिरस
एकस्मिन्नेव शीर्षणि ध्रियमाणं सिद्धार्थ इव लक्ष्यते ॥ २॥
यस्य ह वा इदं कालेनोपसञ्जिहीर्षतोऽमर्षविरचित-
रुचिरभ्रमद्भ्रुवोरन्तरेण साङ्कर्षणो नाम रुद्र एकादश-
व्यूहस्त्र्यक्षस्त्रिशिखं शूलमुत्तम्भयन्नुदतिष्ठत् ॥ ३॥
यस्याङ्घ्रिकमलयुगलारुणविशदनखमणिषण्ड-
मण्डलेषु अहिपतयः सह सात्वतर्षभैरेकान्तभक्ति-
योगेनावनमन्तः स्ववदनानि परिस्फुरत्कुण्डलप्रभा-
मण्डितगण्डस्थलान्यतिमनोहराणि प्रमुदितमनसः
खलु विलोकयन्ति ॥ ४॥
यस्यैव हि नागराजकुमार्य आशिष आशासाना-
श्चार्वङ्गवलयविलसितविशदविपुलधवलसुभग-
रुचिरभुजरजतस्तम्भेष्वगुरुचन्दनकुङ्कुमपङ्कानु-
लेपेनावलिम्पमानास्तदभिमर्शनोन्मथितहृदय-
मकरध्वजावेशरुचिरललितस्मितास्तदनुराग-
मदमुदितमदविघूर्णितारुणकरुणावलोकनयन-
वदनारविन्दं सव्रीडं किल विलोकयन्ति ॥ ५॥
स एव भगवाननन्तोऽनन्तगुणार्णव आदिदेव
उपसंहृतामर्षरोषवेगो लोकानां स्वस्तय आस्ते ॥ ६॥
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Śrī Śuka resumed : At a distance of thirty thousand Yojanas below (the region of Pāṭāla, resides that part manifestation of the Lord, presiding over destruction (a function of Tamoguna), who is known as Lord Ananta, and whom the followers of the Sātvata (Vaiṣṇava) cult speak of as Śaṅkarṣaṇa because it is He who fully draws together (perfectly unites or identifies) the subject—the perceiver—and the object—that which is perceived— by presiding over the ego and is characterized by the I-consciousness (with respect to the body, senses and so on). (1)
Being (actually) supported on only one of the heads of the Lord appearing in the form of Ananta (Śeṣa) with a thousand heads, this terrestrial globe looks like a mustard seed. (2)
From between the agitated eye-brows—knit in anger, yet possessing a peculiar charm—of the same Lord, when He intends to dissolve this universe at the proper time (the time appointed for its destruction), springs up the god of destruction called Śaṅkarṣaṇa (one born of Śaṅkarṣaṇa) appearing in eleven (different) forms, with three eyes and holding up a trident. (3)
Bowing (at His feet) alongwith the foremost of devotees with exclusive and intense devotion, the lord of the serpent-demons indeed behold, in the ruddy and spherical nails—bright as rubies—of His pair of lotus-feet, their most charming faces with the cheeks brightened by the sheen of their brilliant ear-rings, the sight of which fills their mind with rapture. (4)
Painting with the pigment-like paste of aloe-wood, sandal-wood and saffron the bright, long, snow-white, elegant and charming arm—strikingly set in the lovely sphere of His body like silver pillars—and seeking blessings—(of Him), the unmarried princesses of the serpent-demons, it is said, put on winsome and graceful smiles under the sway of love stealing into their hearts thrilled with the touch of His person, and bashfully look at His lotus-like face, delighted through love and inebriety, with His ruddy eyes swimming through intoxication and casting a merciful look at them. (5)
The selfsame Lord Ananta, an ocean of endless virtues, the most ancient deity, resides (there) for the welfare of (all) the worlds, having restrained the force of His indignation and wrath (as appropriate to the occasion of destruction of the world but inopportune at other times). (6) (1-6)
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ध्यायमानः सुरासुरोरगसिद्धगन्धर्वविद्याधर-
मुनिगणैरनवरतमदमुदितविकृतविह्वललोचनः
सुललितमुखरिकामृतेनाप्यायमानः स्वपार्षद-
विबुधयूथपतीनपरिम्लानरागनवतुलसिकामोद-
मध्वासवेन माद्यन् मधुकरव्रातमधुरगीतश्रियं
वैजयन्तीं स्वां वनमालां नीलवासा एककुण्डलो
हलककुदि कृतसुभगसुन्दरभुजो भगवान् माहेन्द्रो
वारणेन्द्र इव काञ्चनीं कक्षामुदारलीलो बिभर्ति ॥ ७॥
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He is being meditated upon by hosts of gods and demons, Nāgas and Siddhas, Gandharvas and Vidyādharas and hermits, and is ever cheerful through inebriety has rolling and restless eyes, and continues to delight His (own) attendants as well as the leaders of the heavenly hosts (waiting upon Him) with the nectar of His most charming speech. Clad in blue, and having only one ear-ring (in one of His ears), He has one of His graceful and beautiful hands placed on the top of a plough (His favourite weapon) and, (while) like the great elephant (known by the name of Airāvata) of the mighty Indra wearing (its) girth of gold, Lord Śaṅkarṣaṇa of beneficent activity wears (on His person) His own sylvan wreath, (called) Vajayanti, whose elegance is enhanced by the melodious humming (all about it) of swarms of bees drunk with the fragrant and sweet honey of the new Tulasi (basil) blossoms of unfading loveliness. (7) (7)
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य एष एवमनुश्रुतो ध्यायमानो मुमुक्षूणामनादि-
कालकर्मवासनाग्रथितमविद्यामयं हृदयग्रन्थिं
सत्त्वरजस्तमोमयमन्तर्हृदयं गत आशु निर्भिनत्ति
तस्यानुभावान् भगवान् स्वायम्भुवो नारदः सह
तुम्बुरुणा सभायां ब्रह्मणः संश्लोकयामास ॥ ८॥
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Heard of as aforesaid from the mouth of a preceptor and being contemplated upon (accordingly), Śaṅkarṣaṇa enters the heart of the seekers of Liberation and quickly breaks asunder the knot of ignorance formed in their heart as a result of tendencies to action, existing from time without beginning and constituted of (the three modes of Prakṛti, viz.,) Sattva, Rajas and Tamas. The glorious Nārada, son of Brahmā (the self-born) duly extolled (on one occasion) with Tumburu (the celebrated Gandharva) in the court of Brahmā (his father) the glories of the selfsame Lord (as follows):—(8) (8)
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उत्पत्तिस्थितिलयहेतवोऽस्य कल्पाः
सत्त्वाद्याः प्रकृतिगुणा यदीक्षयाऽऽसन् ।
यद्रूपं ध्रुवमकृतं यदेकमात्मन्
नानाधात्कथमु ह वेद तस्य वर्त्म ॥ ९॥
मूर्तिं नः पुरुकृपया बभार सत्त्वं
संशुद्धं सदसदिदं विभाति तत्र ।
यल्लीलां मृगपतिराददेऽनवद्या-
मादातुं स्वजनमनांस्युदारवीर्यः ॥ १०॥
यन्नामश्रुतमनुकीर्तयेदकस्मा-
दार्तो वा यदि पतितः प्रलम्भनाद्वा ।
हन्त्यंहः सपदि नृणामशेषमन्यं
कं शेषाद्भगवत आश्रयेन्मुमुक्षुः ॥ ११॥
मूर्धन्यर्पितमणुवत्सहस्रमूर्ध्नो
भूगोलं सगिरिसरित्समुद्रसत्त्वम् ।
आनन्त्यादनिमितविक्रमस्य भूम्नः
को वीर्याण्यधिगणयेत्सहस्रजिह्वः ॥ १२॥
एवम्प्रभावो भगवाननन्तो
दुरन्तवीर्योरुगुणानुभावः ।
मूले रसायाः स्थित आत्मतन्त्रो
यो लीलया क्ष्मां स्थितये बिभर्ति ॥ १३॥
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"How can one possibly know in reality the ways (the truth) of that Brahma by whose thought (resolve to create the universe) the modes of Prakṛti, Sattva and so on—which are (severally) responsible for the creation, continuation (preservation) and dissolution of this universe—are able (to function), (nay,) whose character is eternal and uncaused (beginningless) inasmuch as, though one (before creation), it (produced and) bore in itself (this) multiform universe ? (9)
The same Brahma (transcendent Reality), in which appears as distinct this manifest (gross) and unmanifest (subtle) creation, assumed out of abounding compassion for us a form—consisting of Sattva (which is) entirely pure (unmixed with Rajas and Tamas)—by which He chose to enact faultless (innocent) sports in order to captivate the minds of His devotees, possessed as He is of unlimited energy like a lion (the king of beasts). (10)
(Even) if a fallen man in distress utters His name (as) heard (from the mouth of a preceptor or anyone else) or even by chance, or (even) in a spirit of ridicule, he (not only purifies himself then and there but) wipes out at once all the sin of (even other) men (who merely think of him, much more of those who see him)! Whom other than Lord Śeṣa (who grants the privilege of His service to those who seek refuge in Him) should one seeking Liberation have recourse to? (11)
Who can (hope to) exhaust by counting, even if endowed with a thousand tongues, the (list of) exploits of that infinite Lord, whose prowess cannot at all be measured because of its unlimited nature, and on whose (one) head has been placed (by Him of His own free will) the terrestrial globe—with (all its) mountains, rivers, oceans and (numberless) living beings like a (mere) atom, while He is possessed of a thousand (such) heads? (12)
Such is the glory of Lord Ananta, possessed of infinite strength and numberless virtues and potencies, who supports the earth (on one of His heads) as a (mere) sport (without any effort) for the maintenance of the entire creation, residing below the earth, Himself supported by ( none but) His own Self." (13) (9-13)
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एता ह्येवेह नृभिरुपगन्तव्या गतयो यथा
कर्मविनिर्मिता यथोपदेशमनुवर्णिताः कामान्
कामयमानैः ॥ १४॥
एतावतीर्हि राजन् पुंसः प्रवृत्तिलक्षणस्य धर्मस्य
विपाकगतय उच्चावचा विसदृशा यथाप्रश्नं
व्याचख्ये किमन्यत्कथयाम इति ॥ १५॥
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These indeed are the only destinations (regions) in this universe to be reached (as a reward for merit) by men—seeking (their) desired blessings—according to (the nature of their) actions, and created (by God). They have been described (by me) as I was taught (by my revered father and preceptor, the sage Vedavyāsa). (14)
I have described at length, in response to your queries, the diverse destinies (both) high and low, reached as a reward of virtue in the form of activity practised by man, which are only so many, O king, (Parikṣit)! What else shall we discourse upon? (15) (14-15)
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इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
पञ्चमस्कन्धे भूविवरविध्युपवर्णनं नाम पञ्चविंशोऽध्यायः ॥ २५॥
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Thus ends the twenty-fifth discourse entitled "A supplement to the description of the subterranean system" in Book Five of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (Preamble)
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