॥ ॐ नमो भगवते वासुदेवाय ॥
॥ एकादशोऽध्यायः - ११ ॥
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Discourse XI
The significance of the Lord's own limbs, attendants and weapons and a description of the retinue of the Sun-god (changing every month in the course of a solar year) (Preamble)
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शौनक उवाच ।
अथेममर्थं पृच्छामो भवन्तं बहुवित्तमम् ।
समस्ततन्त्रराद्धान्ते भवान् भागवततत्त्ववित् ॥ १॥
तान्त्रिकाः परिचर्यायां केवलस्य श्रियः पतेः ।
अङ्गोपाङ्गायुधाकल्पं कल्पयन्ति यथा च यैः ॥ २॥
तन्नो वर्णय भद्रं ते क्रियायोगं बुभुत्सताम् ।
येन क्रियानैपुणेन मर्त्यो यायादमर्त्यताम् ॥ ३॥
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Śaunaka submitted : Now I refer to the following point to you, the foremost among those knowing many subjects, (since) you know the true meaning of the conclusions of all the scriptures dealing with the worship of deities, O (great) devotee of the Lord ! (1)
May good betide you ! (Pray,) tell us—who are keen to know the course of active worship, through proficiency in which a mortal bids fair to attain immortality (in the shape of final beatitude)—how those well-versed in the Tantras maditate in the course of worship on the limbs, attendants, weapons and ornaments of Lord Viṣṇu (the Lord of Śrī, the goddess of fortune), who is absolute Consciousness, and of what principles do they conceive them as constituted. (2-3) (1-3)
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सूत उवाच ।
नमस्कृत्य गुरून् वक्ष्ये विभूतीर्वैष्णवीरपि ।
याः प्रोक्ता वेदतन्त्राभ्यामाचार्यैः पद्मजादिभिः ॥ ४॥
मायाद्यैर्नवभिस्तत्त्वैः स विकारमयो विराट् ।
निर्मितो दृश्यते यत्र सचित्के भुवनत्रयम् ॥ ५॥
एतद्वै पौरुषं रूपं भूः पादौ द्यौः शिरो नभः ।
नाभिः सूर्योऽक्षिणी नासे वायुः कर्णौ दिशः प्रभोः ॥ ६॥
प्रजापतिः प्रजननमपानो मृत्युरीशितुः ।
तद्बाहवो लोकपाला मनश्चन्द्रो भ्रुवौ यमः ॥ ७॥
लज्जोत्तरोऽधरो लोभो दन्ता ज्योत्स्ना स्मयो भ्रमः ।
रोमाणि भूरुहा भूम्नो मेघाः पुरुषमूर्धजाः ॥ ८॥
यावानयं वै पुरुषो यावत्या संस्थया मितः ।
तावानसावपि महापुरुषो लोकसंस्थया ॥ ९॥
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Sūta resumed : Bowing to (the feet of) my preceptors, I shall speak (to you all) about the glorious manifestations even of Lord Viṣṇu (which are so difficult to comprehend and) which have been discussed at some length by Brahmā (the lotus-born creator of the universe) and other teachers in the light of the Vedas and the Tantras. (4)
The well-known cosmic egg is made up of nine fundamental principles, Māyā (Prakṛti) and (eight) others (viz., Mahat-tattva or the principle of cosmic intelligence, Sūtra or the active aspect of Mahat-tattva, Ahaṅkāra or the cosmic ego, and the five Tanmātrās or subtle elements), as well as of the (sixteen) Vikāras (or modifications, viz., the mind, the ten Indriyas and the five gross elements). In that cosmic form as presided over by the Spirit appears the three worlds (viz., heaven, earth and the intervening space). (5)
This as a matter of fact constitutes the Puruṣa (Cosmic) form of the Lord. The earth represents His feet; heaven the head; the mid-air region, His navel; the sun, His eyes; the air, His nostrils; the quarters, His ears; Prajāpati (the god presiding over creation), His generative organ; Death constitutes the Lord's anus; the guardians of the spheres, His arms; the moon, His mind and Yama (the god of retribution), His eyebrows; Lajjā (the goddess presiding over modesty), His upper and Lobha (Greed), His lower lip; moonlight, (the brightness of) His teeth; Māyā (the deluding potency), His smile; the trees, the hair on the body of the infinite Lord and clouds, the locks on the head of the Supreme Person. (6—8)
Measured with reference to the disposition of the (various) spheres, the said Cosmic Person to actually bears the same proportion as this (mortal) man does when measured with reference to the disposition of his own limbs. (9) (4-9)
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कौस्तुभव्यपदेशेन स्वात्मज्योतिर्बिभर्त्यजः ।
तत्प्रभा व्यापिनी साक्षाच्छ्रीवत्समुरसा विभुः ॥ १०॥
स्वमायां वनमालाख्यां नानागुणमयीं दधत् ।
वासश्छन्दोमयं पीतं ब्रह्मसूत्रं त्रिवृत्स्वरम् ॥ ११॥
बिभर्ति साङ्ख्यं योगं च देवो मकरकुण्डले ।
मौलिं पदं पारमेष्ठ्यं सर्वलोकाभयङ्करम् ॥ १२॥
अव्याकृतमनन्ताख्यमासनं यदधिष्ठितः ।
धर्मज्ञानादिभिर्युक्तं सत्त्वं पद्ममिहोच्यते ॥ १३॥
ओजःसहोबलयुतं मुख्यतत्त्वं गदां दधत् ।
अपां तत्त्वं दरवरं तेजस्तत्त्वं सुदर्शनम् ॥ १४॥
नभोनिभं नभस्तत्त्वमसिं चर्म तमोमयम् ।
कालरूपं धनुः शार्ङ्गं तथा कर्ममयेषुधिम् ॥ १५॥
इन्द्रियाणि शरानाहुराकूतीरस्य स्यन्दनम् ।
तन्मात्राण्यस्याभिव्यक्तिं मुद्रयार्थक्रियात्मताम् ॥ १६॥
मण्डलं देवयजनं दीक्षा संस्कार आत्मनः ।
परिचर्या भगवत आत्मनो दुरितक्षयः ॥ १७॥
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The birthless Lord carries (on His Person) the (pure) consciousness of the Jiva, His own particle, in the form of the Kaustubha gem and it is the diffusive splendour of the latter which the Lord actually wears on His (right) breast as (the mark of) Śrīvatsa. (10)
Carrying (on His person) His own Māyā, consisting of various Guṇas (or modes of Prakṛti) in the form of Vanamālā (a garland of sylvan flowers); a golden piece of linen, consisting of the Vedas, (about His loins) and the (sacred) syllable OM (consisting of three parts अ + उ + म) in the triple sacred thread. The Lord wears (the philosophical systems of) Sāṅkhya and Yoga as a pair of alligator-shaped ear-rings and the realm of Brahmā (the highest functionary of this universe), promising fearlessness to all its inhabitants, as His diadem. (11-12)
The Unmanifest (Primordial Matter) is the seat (couch), going by the name of Śeṣa (the serpent-god), which He remains nestled in; and Sattvaguṇa (the principle of harmony or goodness), characterized by (the six divine) properties such as Dharma (righteousness) and Jñāna (wisdom), (the other four being Aśwarya or universal dominion, Yaśa or glory, Śrī or affluence and Vairāgya or dispassion, as well as by the divine potencies known by the names of Vimalā, Utkarṣiṇī, Jñāna, Kriyā, Yogā, Prahvi, Satyā, Īśāna and Anugrahā)—is spoken of as the lotus spread on this (seat). (13)
He wields Prāṇa or the vital air (the foremost of the five airs existing in the body under the names of Prāṇa, Apāna, Vyāna, Udāna and Samāna)—accompanied by organic, mental and bodily strength—in the form of a mace (bearing the name of Kaumodaki); the principle of water, in the form of an excellent conch (Pāñcajanya by name); the principle of fire, as (the discus) Sudarśana; the principle of ether as a sword, clear as the sky; a shield consisting of Tamas (the principle of inertia and ignorance); a bow, made of horns, as representing Kāla (the Time-Spirit) and a quiver consisting of Karma (the principle of activity). (14-15)
Knowing persons declare the (ten cosmic) Indriyas (the five senses of perception and the five organs of action) to be His shafts, the (cosmic) mind (characterized by the power of action) to be His chariot, and the (five) Tanmātrās (subtle elements) to be the exterior of the chariot; and He exhibits His service-ability (to His devotees in the shape of conferring boons on and assuring protection to them) through Mudrās (positions of the hands such as Vara and Abhaya). (16)
The spot where the deity is worshipped should be visualized as the orb of the sun; the ceremony of initiation (by a Guru) into a certain Mantra (sacred text) should be contemplated as the act of self-consecration (which makes one eligible for the worship of a particular deity) and the worship of the Lord should be conceived as the eradication of (all) one's sins. (17) (10-17)
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भगवान् भगशब्दार्थं लीलाकमलमुद्वहन् ।
धर्मं यशश्च भगवांश्चामरव्यजनेऽभजत् ॥ १८॥
आतपत्रं तु वैकुण्ठं द्विजा धामाकुतोभयम् ।
त्रिवृद्वेदः सुपर्णाख्यो यज्ञं वहति पूरुषम् ॥ १९॥
अनपायिनी भगवती श्रीः साक्षादात्मनो हरेः ।
विष्वक्सेनस्तन्त्रमूर्तिर्विदितः पार्षदाधिपः ।
नन्दादयोऽष्टौ द्वाःस्थाश्च तेऽणिमाद्या हरेर्गुणाः ॥ २०॥
वासुदेवः सङ्कर्षणः प्रद्युम्नः पुरुषः स्वयम् ।
अनिरुद्ध इति ब्रह्मन् मूर्तिव्यूहोऽभिधीयते ॥ २१॥
स विश्वस्तैजसः प्राज्ञस्तुरीय इति वृत्तिभिः ।
अर्थेन्द्रियाशयज्ञानैर्भगवान् परिभाव्यते ॥ २२॥
अङ्गोपाङ्गायुधाकल्पैर्भगवांस्तच्चतुष्टयम् ।
बिभर्ति स्म चतुर्मूर्तिर्भगवान् हरिरीश्वरः ॥ २३॥
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Wielding (in one of His four hands) His six distinguishing attributes (viz., lordship, righteousness, renown, affluence, wisdom and dispassion each in its entirety (denoted by the term 'Bhaga') in the form of a lotus carried for the sake of diversion, and thus justifying the name of Bhagavān, the Lord (also) maintains (by His side in the hands of two of His divine attendants) righteousness and renown (two of the aforesaid six attributes) as a chowrie and a fan (respectively). (18)
He further bears (over His head) as an umbrella, O Brāhmanas ! His (own divine) realm, viz., Vaikuṇṭha, which has no fear from any quarter. The Vedat, with its three divisions (Ṛk, Yajus and Sāma) figures (as His carrier) under the name of Garuḍa and supports Yajña (the institution of sacrifice) as the Supreme Person (Himself). (19)
Śrī Hari's own inseparable energy itself appears as Goddess Śrī (the goddess of fortune). The well-known Viśwaksena, the chief of His attendants, embodies (in His person) the Tantras (such as the Pañcarātra Āgama, detailing the procedure of His worship). The (eight) celebrated attributes of Śrī Hari, Aṇimā (the capacity to assume an atomic form) etc., stand (at His portals) as the eight porters, Nanda and others. (20)
The Supreme Person (Lord Nārāyaṇa) Himself, O Brāhmaṇa sage, is spoken of as manifested in the four (adorable) forms of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. (21)
The (same) Lord is (philosophically) contemplated upon under the names of Viśwa, Taijasa, Prājña and Turiya (respectively) when associated with the (four) states of (individual) consciousness, viz., 1—Wakefulness (in which the objects of sense are perceived through the senses), 2—the dream state (in which the mind alone—the sense par excellence—functions, the other senses remaining dormant), 3—the state of deep sleep (or complete forgetfulness marked by the latent impressions of the states of wakefulness and dream) and 4—the state of Self-Realization (in which the Self stands as the witness of all the three preceding states). (22)
Distinguished by His (aforesaid) limbs, attendants (constituting His auxiliary limbs as it were) weapons and ornaments, (nay,) possessing His six distinguishing attributes (collectively denoted by the term "Bhaga") and appearing in the four (adorable) forms (Vāsudeva and so on), the almighty Lord Śrī Hari (Himself) assumes these four aspects (Viśwa etc.). (23) (18-23)
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- ऐश्वर्यस्य समग्रस्य धर्मस्य यज्ञसः श्रियः। ज्ञानवैराग्ययोश्चैव पर्णां भग इतिरणा ॥
† The Śruti says:—सुपर्णोऽसि मरुत्पातिवृत्ते शिरः।
द्विजऋषभ स एष ब्रह्मयोनिः स्वयन्दृक्
स्वमहिमपरिपूर्णो मायया च स्वयैतत् ।
सृजति हरति पातीत्याख्ययानावृताक्षो
विवृत इव निरुक्तस्तत्परैरात्मलभ्यः ॥ २४॥
श्रीकृष्ण कृष्णसख वृष्ण्यृषभावनिध्रुग्-
राजन्यवंशदहनानपवर्गवीर्य ।
गोविन्द गोपवनिताव्रजभृत्यगीत-
तीर्थश्रवः श्रवणमङ्गल पाहि भृत्यान् ॥ २५॥
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O jewel among the twice-born ! the aforesaid Lord is the Source of the Vedas, self-effulgent and perfect in His own glory (all-blissful Self); yet He creates, preserves and destroys this (objective) universe by His own Māyā (deluding potency consisting of the three Guṇas) under different names (Brahmā, Viṣṇu and Śiva respectively), though His consciousness remains uncircumscribed (thereby). Though spoken of (in the Śāstras) as differentiated (in this sense), He is (really one inasmuch as He is) realized by His devotees as their own self. (24)
"Friend of Arjuna, jewel among the Vṛṣṇis, O glorious Kṛṣṇa ! who are fire (as it were) to burn the whole race of Kṣatriyas, that are proving hostile to the earth O Govinda (Protector of cows), whose, prowess is (ever) undiminished, whose sanctifying glory is sung by hosts of cowherd women as well as by devotees (like Nārada), and whose names and praises are auspicious to hear, (pray,) protect (us,) Your votaries." (25) (24-25)
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य इदं कल्य उत्थाय महापुरुषलक्षणम् ।
तच्चित्तः प्रयतो जप्त्वा ब्रह्म वेद गुहाशयम् ॥ २६॥
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He who, rising (early) in the morning and getting clean (through a bath etc.), repeats this description of the Lord with his mind fixed on Him realizes Brahma enshrined in the heart (of all), by (merely) repeating it. (26) (26)
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शौनक उवाच ।
शुको यदाह भगवान् विष्णुराताय शृण्वते ।
सौरो गणो मासि मासि नाना वसति सप्तकः ॥ २७॥
तेषां नामानि कर्माणि नियुक्तानामधीश्वरैः ।
ब्रूहि नः श्रद्दधानानां व्यूहं सूर्यात्मनो हरेः ॥ २८॥
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Śaunaka submitted : As the divine Śuka spoke to the listening Paṅkṣit (the protege of Lord Viṣṇu), a different batch presided over by the Sun-god, consisting of seven* remains on duty month after month. (27)
(Pray,) tell us, who are full of reverence, about the (said) entourage of Lord Śrī Hari, appearing in the form of the Sun-god—in other words, the names and functions of those groups (of six pairs) combined with the deities presiding over them. (28)
- This is borne out by the Śruti when it says:—यज्ञो वै विष्णुः ।
(27-28)
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सूत उवाच ।
अनाद्यविद्यया विष्णोरात्मनः सर्वदेहिनाम् ।
निर्मितो लोकतन्त्रोऽयं लोकेषु परिवर्तते ॥ २९॥
एक एव हि लोकानां सूर्य आत्माऽऽदिकृद्धरिः ।
सर्ववेदक्रियामूलमृषिभिर्बहुधोदितः ॥ ३०॥
कालो देशः क्रिया कर्ता करणं कार्यमागमः ।
द्रव्यं फलमिति ब्रह्मन्नवधोक्तोऽजया हरिः ॥ ३१॥
मध्वादिषु द्वादशसु भगवान् कालरूपधृक् ।
लोकतन्त्राय चरति पृथग्द्वादशभिर्गणैः ॥ ३२॥
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Brought into existence by the dateless Māyā of Lord Viṣṇu, the Inner Controller of (all) embodied souls, this (visible) sun, which keeps the world going on, courses through the spheres. (29)
Though one without a second, the Sun-god—who is really the same as Śrī Hari, the Soul and first Cause (of the worlds)—has been spoken of by the seers under diverse names inasmuch as He is the source of all Vedic rites. (30)
Because of His Māyā (which has no beginning) Śrī Hari has been called, O Brāhmaṇa sage, by nine names as time, place, activity, the doer, an instrument, duty, a sacred text, material substance (rice etc.), and the fruit (heaven etc.). (31)
Assuming the form of Time (out of the aforesaid nine), in order to keep the world going on, the Lord (as the Sun-god) runs His course through the twelve months beginning from Caitra, alongwith His twelve different batches of attendants. (32) (29-32)
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धाता कृतस्थली हेतिर्वासुकी रथकृन्मुने ।
पुलस्त्यस्तुम्बुरुरिति मधुमासं नयन्त्यमी ॥ ३३॥
अर्यमा पुलहोऽथौजाः प्रहेतिः पुञ्जिकस्थली ।
नारदः कच्छनीरश्च नयन्त्येते स्म माधवम् ॥ ३४॥
मित्रोऽत्रिः पौरुषेयोऽथ तक्षको मेनका हहाः ।
रथस्वन इति ह्येते शुक्रमासं नयन्त्यमी ॥ ३५॥
वसिष्ठो वरुणो रम्भा सहजन्यस्तथा हुहूः ।
शुक्रश्चित्रस्वनश्चैव शुचिमासं नयन्त्यमी ॥ ३६॥
इन्द्रो विश्वावसुः श्रोता एलापत्रस्तथाङ्गिराः ।
प्रम्लोचा राक्षसो वर्यो नभोमासं नयन्त्यमी ॥ ३७॥
विवस्वानुग्रसेनश्च व्याघ्र आसारणो भृगुः ।
अनुम्लोचा शङ्खपालो नभस्याख्यं नयन्त्यमी ॥ ३८॥
पूषा धनञ्जयो वातः सुषेणः सुरुचिस्तथा ।
घृताची गौतमश्चेति तपोमासं नयन्त्यमी ॥ ३९॥
क्रतुर्वर्चा भरद्वाजः पर्जन्यः सेनजित्तथा ।
विश्व ऐरावतश्चैव तपस्याख्यं नयन्त्यमी ॥ ४०॥
अथांशुः कश्यपस्तार्क्ष्य ऋतसेनस्तथोर्वशी ।
विद्युच्छत्रुर्महाशङ्खः सहोमासं नयन्त्यमी ॥ ४१॥
भगः स्फूर्जोऽरिष्टनेमिरूर्ण आयुश्च पञ्चमः ।
कर्कोटकः पूर्वचित्तिः पुष्यमासं नयन्त्यमी ॥ ४२॥
त्वष्टा ऋचीकतनयः कम्बलश्च तिलोत्तमा ।
ब्रह्मापेतोऽथ शतजिद्धृतराष्ट्र इषम्भराः ॥ ४३॥
विष्णुरश्वतरो रम्भा सूर्यवर्चाश्च सत्यजित् ।
विश्वामित्रो मखापेत ऊर्जमासं नयन्त्यमी ॥ ४४॥
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The Sun-god (under the name of Dhātā), Kṛtasthali (the Apsarā), Heti (the ogre), Vāsuki (the Nāga), Rathakṛt (the Yakṣa), Pulastya (the sage) and Tumburu (the Gandharva)—these (seven) run the month of Caitra. (33)
Aryamā, Puñjikasthali, Praheti, Kacchanīra, Athaujā, Pulaha and Nārada—these run the month of Vaiśākha.† (34)
Mitra, Menakā, Pauruṣeya, Takṣaka, Rathaswana, Atri and Hāhā—these run the month of Jeṣṭha. (35)
Varuṇa, Rambhā, Citraswana, Śukra, Sahajanya, Vasiṣṭha and Hūhū—these run the month of Āṣāḍha. (36)
Indra, Pramlocā, Varya, Elāpatra, Śrotā, Aṅgirā and Viśwāvasu—these run the month of Śrāvaṇa. (37)
Vivaswān, Anumlocā, Vyāghra, Śaṅkhapāla, Āsāraṇa, Bhṛgu and Ugrasena—these run the month called Bhādrapada. (38)
Pūṣā, Ghṛtācī, Vāta, Dhanāñjaya, Suruci, Gautama and Suṣeṇa—these run the month of Māgha. (39)
Parjanya, Senajit, Varcā, Airāvata, Kratu, Bharadwāja and Viśwa—these run the month named Phālguna. (40)
Again, Arhśu, Urvaśi, Vidyucchatru, Mahāśaṅkha, Tārkṣya, Kaśyapa and Ṛtāsena—these run the month of Mārgaśīrṣa. (41)
Bhaga, Pūrvacitti, Sphūrja, Karkotaka, Ūrṇa, Āyu and Ariṣṭanemi—these run the month of Pauṣa. (42)
Again, Twaṣṭā, Tilottamā, Brahmāpeta, Kambala, Śatajit, Jamadagni and Dhṛtarāṣṭra are the guardians of the month of Āświna. (43)
Viṣṇu, Rambhā, Makhāpeta, Aśwatara, Satyajit, Viśwāmitra and Sūryavarcā—these run the month of Kārtika. (44)
- The group of seven already referred to in Book Five consists of a pair each of sages, Gandhārvas, Apsarās, Nāgas, Yakṣas, Rakṣasas, and the sun-god himself as the seventh—Vide V.xx.i. 18.
† The names of the sun-god, Apsara etc., in verse 34 et eq have been arranged in the order followed in verse 33.
(33-44)
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एता भगवतो विष्णोरादित्यस्य विभूतयः ।
स्मरतां सन्ध्ययोर्नॄणां हरन्त्यंहो दिने दिने ॥ ४५॥
द्वादशस्वपि मासेषु देवोऽसौ षड्भिरस्य वै ।
चरन् समन्तात्तनुते परत्रेह च सन्मतिम् ॥ ४६॥
सामर्ग्यजुर्भिस्तल्लिङ्गैरृषयः संस्तुवन्त्यमुम् ।
गन्धर्वास्तं प्रगायन्ति नृत्यन्त्यप्सरसोऽग्रतः ॥ ४७॥
उन्नह्यन्ति रथं नागा ग्रामण्यो रथयोजकाः ।
चोदयन्ति रथं पृष्ठे नैरृता बलशालिनः ॥ ४८॥
वालखिल्याः सहस्राणि षष्टिर्ब्रह्मर्षयोऽमलाः ।
पुरतोऽभिमुखं यान्ति स्तुवन्ति स्तुतिभिर्विभुम् ॥ ४९॥
एवं ह्यनादिनिधनो भगवान् हरिरीश्वरः ।
कल्पे कल्पे स्वमात्मानं व्यूह्य लोकानवत्यजः ॥ ५०॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
द्वादशस्कन्धे आदित्यव्यूहविवरणं नामैकादशोऽध्यायः ॥ ११॥
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These constitute the glory of the Sun-god, who is none other than Lord Viṣṇu. They take away the sin of those who remember them morning and evening both day after day. (45)
Coursing round (the universe) all the twelve months (of a year) alongwith His six attendants (enumerated in the foregoing verses) the said Deity unquestionably awakens good sense in the mind of His votary both here and hereafter. (46)
The sages (forming the entourage of the Sun-god) duly extol Him through hymns, of Sāmaveda, Ṛgveda and Yajurveda revealing His glory; the Gandharvas sing His praises, while the Apsarās dance before him. (47)
The Nāgas serve the purpose of keeping the parts of the chariot together; the Yakṣas make his chariot ready for service, while the mighty Rākṣasas push the chariot from behind. (48)
Sixty thousand pure-minded Brāhmaṇa sages, (collectively) known as the Vālakhilyas, walk ahead facing the Sun-god (all the twelve months) and celebrate the Deity through laudatory Mantras. (49)
Dividing Himself (into twelve, each form presiding over the sun for one month), the almighty Lord Śrī Hari, who is without beginning or end, and is (therefore) birthless, protects the worlds as aforesaid in every Kalpa. (50)
Thus ends the eleventh discourse entitled "A description of the Sun-god (presiding under different names over the twelve months of a year) with His entourage" in Book Twelve of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārhsa-Sarhhitā. (45-50)
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