॥ ॐ नमो भगवते वासुदेवाय ॥
॥ चतुर्थोऽध्यायः - ४ ॥
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Discourse IV
The Fourfold Pralaya (Preamble)
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श्रीशुक उवाच ।
कालस्ते परमाण्वादिर्द्विपरार्धावधिर्नृप ।
कथितो युगमानं च शृणु कल्पलयावपि ॥ १॥
चतुर्युगसहस्रं च ब्रह्मणो दिनमुच्यते ।
स कल्पो यत्र मनवश्चतुर्दश विशाम्पते ॥ २॥
तदन्ते प्रलयस्तावान् ब्राह्मी रात्रिरुदाहृता ।
त्रयो लोका इमे तत्र कल्पन्ते प्रलयाय हि ॥ ३॥
एष नैमित्तिकः प्रोक्तः प्रलयो यत्र विश्वसृक् ।
शेतेऽनन्तासनो विश्वमात्मसात्कृत्य चात्मभूः ॥ ४॥
द्विपरार्धे त्वतिक्रान्ते ब्रह्मणः परमेष्ठिनः ।
तदा प्रकृतयः सप्त कल्पन्ते प्रलयाय वै ॥ ५॥
एष प्राकृतिको राजन् प्रलयो यत्र लीयते ।
आण्डकोशस्तु सङ्घातो विघात उपसादिते ॥ ६॥
पर्जन्यः शतवर्षाणि भूमौ राजन् न वर्षति ।
तदा निरन्ने ह्यन्योन्यं भक्षमाणाः क्षुधार्दिताः ॥ ७॥
क्षयं यास्यन्ति शनकैः कालेनोपद्रुताः प्रजाः ।
सामुद्रं दैहिकं भौमं रसं सांवर्तको रविः ॥ ८॥
रश्मिभिः पिबते घोरैः सर्वं नैव विमुञ्चति ।
ततः सांवर्तको वह्निः सङ्कर्षणमुखोत्थितः ॥ ९॥
दहत्यनिलवेगोत्थः शून्यान् भूविवरानथ ।
उपर्यधः समन्ताच्च शिखाभिर्वह्निसूर्ययोः ॥ १०॥
दह्यमानं विभात्यण्डं दग्धगोमयपिण्डवत् ।
ततः प्रचण्डपवनो वर्षाणामधिकं शतम् ॥ ११॥
परः सांवर्तको वाति धूम्रं खं रजसाऽऽवृतम् ।
ततो मेघकुलान्यङ्ग चित्रवर्णान्यनेकशः ॥ १२॥
शतं वर्षाणि वर्षन्ति नदन्ति रभसस्वनैः ।
तत एकोदकं विश्वं ब्रह्माण्डविवरान्तरम् ॥ १३॥
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Śrī Śuka began again : The divisions of Time commencing from a Paramāṇu (its minutest division) and ending with two Parārdhas (comprising the life-time of Brahmā) have already been described to you, as also the duration of the four Yugas (in Discourse XI of Book Three). Now hear also the extent of a Kalpa (one round of creation) and Laya (the period of final dissolution), O king ! (1)
One thousand revolutions of the four Yugas (Satya, Tretā, Dwāpara and Kali) are spoken of as a day of Brahmā. This constitutes a Kalpa, in the course of which fourteen Manus (successively) hold sway, O king ! (2)
At the end of a Kalpa an equally long period of Pralaya (Dissolution) follows; it is spoken of as one night of Brahmā; for during that period these three worlds (heaven, earth and the intermediate region) remain dissolved. (3)
This is called Naimitika (occasional) Pralaya (because it is occasioned by Brahmā's going to bed and is different from the Mahāpralaya or Final Dissolution when Brahmā's career comes to a close). During this Pralaya Lord Nārāyaṇa (the Maker of the universe) withdraws the whole universe into Himself and remains asleep on His couch of Ananta (the serpent-god) and Brahmā (the self-born) follows suit. (4)
When the lifetime of Brahmā, the greatest of all (the Jivas), consisting of two Parārdhas, has expired, all the seven causal principles (viz., Mahat-tattva or the principle of cosmic intelligence, Ahankāra or the cosmic Ego and the five Tanmātrās or subtle elements) actually get dissolved (in Prakṛti or Primordial Matter). (5)
This constitutes, O king, the Prakṛtika Pralaya, as in this, the occasion for final dissolution having been reached, the aggregate of (all) the (twenty-four) fundamental principles in the form of the cosmic egg gets (finally) dissolved. (6)
For one hundred years, O king, the god of rain does not send down any shower on earth. Then, tormented by hunger, the earth being divested of food—grains, people actually begin to eat one another and, persecuted by time, gradually perish. Rendered much brighter by the 'period of final dissolution, the sun sucks up by its fearful rays all the water in the seas, on the earth and in the human bodies, and does not release it. Sprung from the mouth of Lord Saṅkarṣaṇa (the serpent-god) and rising in flames by the force of the wind, the fire characteristic of the period of dissolution then burns the subterranean regions, already desolate (all their inhabitants having been burnt long before due to their moisture having been sucked up by the rays of the sun). Being burnt above and below as well as on all sides by the rays of the sun and the flames of fire, the cosmic egg now looks like a burnt ball of cowdung. Then a strong and violent wind characteristic of the period of final dissolution blows for (a little) more than a hundred years, so that the sky gets enveloped in dust and assumes a smoky appearance. Next, O dear one, numerous hosts of clouds of various colours pour down showers for a hundred years roaring with violent peals of thunder. Then the universe within the cosmic egg is swept by a single sheet of water. (7—13) (1-13)
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तदा भूमेर्गन्धगुणं ग्रसन्त्याप उदप्लवे ।
ग्रस्तगन्धा तु पृथिवी प्रलयत्वाय कल्पते ॥ १४॥
अपां रसमथो तेजस्ता लीयन्तेऽथ नीरसाः ।
ग्रसते तेजसो रूपं वायुस्तद्रहितं तदा ॥ १५॥
लीयते चानिले तेजो वायोः खं ग्रसते गुणम् ।
स वै विशति खं राजंस्ततश्च नभसो गुणम् ॥ १६॥
शब्दं ग्रसति भूतादिर्नभस्तमनुलीयते ।
तैजसश्चेन्द्रियाण्यङ्ग देवान् वैकारिको गुणैः ॥ १७॥
महान् ग्रसत्यहङ्कारं गुणाः सत्त्वादयश्च तम् ।
ग्रसतेऽव्याकृतं राजन् गुणान् कालेन चोदितम् ॥ १८॥
न तस्य कालावयवैः परिणामादयो गुणाः ।
अनाद्यनन्तमव्यक्तं नित्यं कारणमव्ययम् ॥ १९॥
न यत्र वाचो न मनो न सत्त्वं
तमो रजो वा महदादयोऽमी ।
न प्राणबुद्धीन्द्रियदेवता वा
न सन्निवेशः खलु लोककल्पः ॥ २०॥
न स्वप्नजाग्रन्न च तत्सुषुप्तं
न खं जलं भूरनिलोऽग्निरर्कः ।
संसुप्तवच्छून्यवदप्रतर्क्यं
तन्मूलभूतं पदमामनन्ति ॥ २१॥
लयः प्राकृतिको ह्येष पुरुषाव्यक्तयोर्यदा ।
शक्तयः सम्प्रलीयन्ते विवशाः कालविद्रुताः ॥ २२॥
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Everything being submerged in water, the latter absorbs the (essential) property of the earth, viz., smell; denuded of its smell, the earth then gets dissolved (in water). (14)
Fire then absorbs the property of water, viz., taste; and deprived of its taste, the water (too) is forthwith dissolved (in the fire). Then the air absorbs the property of fire, viz., colour; and, divested of colour it loses itself into the air. (Likewise) ether absorbs the property of the air (viz., touch) and gets dissolved (in ether), O Parikṣit ! Then the Tāmasika aspect of the Cosmic Ego absorbs the property of ether, viz., sound; alongwith it ether (too) gets dissolved (in the Tāmasika Ahaṅkāra); and the Rājasika type of Ahaṅkāra absorbs the Indriyas alongwith their functions. (Similarly) the Sāttvika type of Ahaṅkāra absorbs the gods (presiding over them), O dear Parikṣit ! (15—17)
The Mahat-tattva absorbs the (triple) Ahaṅkāra; while the (three) Guṇas (modes of Prakṛti), viz., Sattva etc., absorb Mahat. Impelled by Time, the Unmanifest (Prakṛti) reduces the (three) modes of Prakṛti to the state of equilibrium, O king ! (18)
Prakṛti is not subject to the (six) states* such as modification, brought about by the divisions of time (even as they pass), it is without beginning or end, unmanifest, constant, the cause (of all) and not subject to decay. (19)
In that state, there is no speech, no mind, no (modes of Prakṛti, viz.,) Sattva, Rajas and Tamas, no Mahat and other products of Matter, no breath, no intellect, no senses nor the deities (presiding over them) and no conception, much less location of Lokas (spheres). (20)
(Again,) there is no dream nor waking life nor deep slumber; no ether, water, earth, air, fire or sun. It is something like deep sleep or vacuity; nay, beyond conception. The Vedas speak of it as a state which is the root of the universe. (21)
This is (what is known as) Prakṛtika Pralaya (the Dissolution of everything into Prakṛti or Primordial Matter), when, impelled by Time, the potencies of the Supreme Person as well as of the Unmanifest (Prakṛti) are completely and helplessly withdrawn (into their substratum). (22) (14-22)
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बुद्धीन्द्रियार्थरूपेण ज्ञानं भाति तदाश्रयम् ।
दृश्यत्वाव्यतिरेकाभ्यामाद्यन्तवदवस्तु यत् ॥ २३॥
दीपश्चक्षुश्च रूपं च ज्योतिषो न पृथग्भवेत् ।
एवं धीः खानि मात्राश्च न स्युरन्यतमादृतात् ॥ २४॥
बुद्धेर्जागरणं स्वप्नः सुषुप्तिरिति चोच्यते ।
मायामात्रमिदं राजन् नानात्वं प्रत्यगात्मनि ॥ २५॥
यथा जलधरा व्योम्नि भवन्ति न भवन्ति च ।
ब्रह्मणीदं तथा विश्वमवयव्युदयाप्ययात् ॥ २६॥
सत्यं ह्यवयवः प्रोक्तः सर्वावयविनामिह ।
विनार्थेन प्रतीयेरन् पटस्येवाङ्ग तन्तवः ॥ २७॥
यत्सामान्यविशेषाभ्यामुपलभ्येत सभ्रमः ।
अन्योन्यापाश्रयात्सर्वमाद्यन्तवदवस्तु यत् ॥ २८॥
विकारः ख्यायमानोऽपि प्रत्यगात्मानमन्तरा ।
न निरूप्योऽस्त्यणुरपि स्याच्चेच्चित्सम आत्मवत् ॥ २९॥
न हि सत्यस्य नानात्वमविद्वान् यदि मन्यते ।
नानात्वं छिद्रयोर्यद्वज्ज्योतिषोर्वातयोरिव ॥ ३०॥
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In the form of the intellect, the senses and their objects it is consciousness alone, their ground or substratum, which shines forth. Whatever has a beginning and an end is unreal, because it is open to perception and has no existence apart from its cause. (23)
Light, the eye and colour (which are all modifications of fire) are not distinct from fire. Similarly the intellect, senses and their objects are not distinct from Brahma (the only Reality), which is quite different from them (inasmuch as it exists even when they cease to be, while the reverse is not true). (24)
Wakefulness, dream and deep slumber, it is said, are so many states of Buddhi (intellect); the plurality attributed to the pure Self (in the form of Viśwa, Taijasa and Prajña, as severally presiding over these states), is mere illusion, O Parikṣit ! (25)
(Just) as clouds appear and disappear in the sky, this universe (too)—because it has a beginning and an end and since it is made up of parts, sometimes appears and sometimes disappears in Brahma. (26)
In this world, of all objects consisting of parts, the part alone has been declared (in the Śruti texts) to be real; for the parts are seen to exist (even) in the absence of a composite just as the threads of a cloth can be seen even when the cloth is not there, O dear one! (27)
Whatever is perceived as a cause or an effect is an illusion, because a cause and an effect are correlated to one another. Therefore, all that has a beginning and an end is unreal. (28)
Though manifest (to us), the phenomenal world cannot be explained in the least degree independently of the Self. If it were (at all) capable of being so explained, it would turn out to be (self-effulgent) like the conscious Self and (as such) unitary as the Self. (29)
There can be no diversity in that which is real. If an ignorant man were to recognize (such) diversity, it would be (unreal) like the distinction between the space enclosed by a pitcher and the infinite (expanse of the) sky, between the sun and its reflection in water, or between the air outside and inside the body. (30)
- The six states are (1)
birth, (2)
existence, (3)
growth, (4)
modification, (5)
decay and (6)
death
(23-30)
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यथा हिरण्यं बहुधा समीयते
नृभिः क्रियाभिर्व्यवहारवर्त्मसु ।
एवं वचोभिर्भगवानधोक्षजो
व्याख्यायते लौकिकवैदिकैर्जनैः ॥ ३१॥
यथा घनोऽर्कप्रभवोऽर्कदर्शितो
ह्यर्कांशभूतस्य च चक्षुषस्तमः ।
एवं त्वहं ब्रह्म गुणस्तदीक्षितो
ब्रह्मांशकस्यात्मन आत्मबन्धनः ॥ ३२॥
घनो यदार्कप्रभवो विदीर्यते
चक्षुः स्वरूपं रविमीक्षते तदा ।
यदा ह्यहङ्कार उपाधिरात्मनो
जिज्ञासया नश्यति तर्ह्यनुस्मरेत् ॥ ३३॥
यदैवमेतेन विवेकहेतिना
मायामयाहङ्करणात्मबन्धनम् ।
छित्त्वाच्युतात्मानुभवोऽवतिष्ठते
तमाहुरात्यन्तिकमङ्ग सम्प्लवम् ॥ ३४॥
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Even as in practical use gold is found by men wrought in numerous forms (ornaments) according to various processes, so the Lord, who is above sense-perception, is described by (egotistic) men (in different ways) in secular as well as Vedic parlance. (31)
(Just) as a cloud, though born of the sun and revealed by (the light of) the sun, prevents the eye, which is a part of the sun, from beholding the sun, so does the ego, which has its source in Brahma and is illumined by Brahma, stand in the way of the Jiva, a particle of Brahma, realizing Brahma; which is the same as the Jiva. (32)
As soon as the cloud born of the sun is scattered the eye sees the sun, which is its own self. (Similarly) the moment the ego, which veils (the true nature of) the soul, yields to inquiry (about the Self), the soul realizes its identity with Brahma. (33)
When, having torn—in the aforesaid manner with this dagger of wisdom, Ahaṅkāra, a product of Māyā, which veils (the true nature of) the soul, and realized the all-perfect Self, the Jiva stands fulfilled, they call such a state the everlasting Dissolution, O dear Paṅkṣit ! (34) (31-34)
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नित्यदा सर्वभूतानां ब्रह्मादीनां परन्तप ।
उत्पत्तिप्रलयावेके सूक्ष्मज्ञाः सम्प्रचक्षते ॥ ३५॥
कालस्रोतो जवेनाशु ह्रियमाणस्य नित्यदा ।
परिणामिनामवस्थास्ता जन्मप्रलयहेतवः ॥ ३६॥
अनाद्यन्तवतानेन कालेनेश्वरमूर्तिना ।
अवस्था नैव दृश्यन्ते वियति ज्योतिषामिव ॥ ३७॥
नित्यो नैमित्तिकश्चैव तथा प्राकृतिको लयः ।
आत्यन्तिकश्च कथितः कालस्य गतिरीदृशी ॥ ३८॥
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Some men, knowing the subtle state of things, O tormentor of foes ! declare the creation and dissolution of all created beings from Brahmā downward as going on all the time (every moment). (35)
The successive stages that are gone through by (all) changing things (such as a stream or the flame of a lamp) serve as an index of the constant appearance and dissolution of the body etc., (of a created being), which are being rapidly worn away (every moment) by force of the stream of Time. (36)
The (successive) stages (of growth and decay etc., of created beings) brought about by the aforementioned Time, a manifestation of the Almighty, which has no beginning or end, are certainly not perceived (even) as the stages of movement of luminaries (coursing) in the heavens. (37)
(In this way) the Nitya (constant) as well as the Naimittika (occasional), nay, the Prākṛtika (or final) and Atyantika (everlasting) types of Dissolution have been described (by me). Such is the course of Time. (38) (35-38)
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एताः कुरुश्रेष्ठ जगद्विधातुः
नारायणस्याखिलसत्त्वधाम्नः ।
लीलाकथास्ते कथिताः समासतः
कार्त्स्न्येन नाजोऽप्यभिधातुमीशः ॥ ३९॥
संसारसिन्धुमतिदुस्तरमुत्तितीर्षो-
र्नान्यः प्लवो भगवतः पुरुषोत्तमस्य ।
लीलाकथारसनिषेवणमन्तरेण
पुंसो भवेद्विविधदुःखदवार्दितस्य ॥ ४०॥
पुराणसंहितामेतामृषिर्नारायणोऽव्ययः ।
नारदाय पुरा प्राह कृष्णद्वैपायनाय सः ॥ ४१॥
स वै मह्यं महाराज भगवान् बादरायणः ।
इमां भागवतीं प्रीतः संहितां वेदसम्मिताम् ॥ ४२॥
एतां वक्ष्यत्यसौ सूतः ऋषिभ्यो नैमिषालये ।
दीर्घसत्रे कुरुश्रेष्ठ सम्पृष्टः शौनकादिभिः ॥ ४३॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां द्वादशस्कन्धे चतुर्थोऽध्यायः ॥ ४॥
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In this way, O jewel among the Kurus ! have been narrated (by Me) in brief the stories of the sportful activities of Lord Nārāyaṇa, the Maker of the universe and the abode of all living beings as well as of all strength and goodness; (for) not even Brahmā (the birthless creator) is capable of relating them in all their details and entirety. (39)
To a man tormented by the wild fire of manifold miseries and seeking to cross the ocean of metempsychosis, (which is) most difficult to cross, there is no vessel other than constantly enjoying the nectar-like stories of the sportful activities of Lord Puruṣottama (the Supreme Person). (40)
Of yore (at the beginning of creation) the omniscient and immortal Lord Nārāyaṇa taught the compilation in the form of this (Bhāgavata) Purāṇa (in four verses*) to the sage Nārada (through Brahmā†) and the latter to (my father,) the sage Kṛṣṇadwaipāyana (Vedavyāsa). (41)
Full of delight, O great king, the said divine sage Vedavyāsa (who lives in a grove of jujube trees) actually taught me this compilation (consisting of 18000 Ślokas), which is equal (in worth) to the Vedas. (42)
Requested by the sage Saunaka and others, O jewel among the Kurus ! that Sūta (sitting over there) will expound it to the (eighty-eight thousand) Ṛṣis (going to be assembled) in a lengthy sacrificial session at Naimiṣāraṇya. (43)
Thus ends the fourth discourse in Book Twelve of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (39-43)
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