SECTION 4: UPASAMHARA PADA
1. After hearing the third section completed (narrated in full) by the intelligent Suta, the excellent sages asked him about the fourth Section.
The Sages said:
2. The third section called AnusHanga Pada has been completely narrated out of affection by you. Now narrate to us in details the fourth Pada called Samhara (annihilation or conclusion).
3-4. Please recount all the Manvantaras, the ones that had elapsed along with the others (the future ones), the Seven Sages who exist now in the current Manvantara and the details of the creation and expansion of the noble-souled Manu. Narrate everything in detail and in the proper order.
Suta said:
5. O excellent sages I shall narrate everything to you precisely; the fourth and the concluding section, along with the (description of) annihilation.
6. O Brahmanas, listen to the creative activity of the current noble-souled Vaivasvata Manu in detail as well as in proper order.
7. Even as I recount, listen and understand the gist of the (past) Manvantaras along with the seven future ones as well as the dissolution of the worlds.
8. All these (past) seven Manvantaras have already been recounted by me. Now listen to the brief description of the future Manvantaras from me.
9. I shall speak about the current Vaivasvata Manu the future Savarna Manu briefly. Listen and understand.
10-12. The future Seven Great Sages are remembered as follows: Kushika’s descendant Galava, Jamadagni’s Son Bhargava (Parashurama) Dvaipayana of Vasishtha lineage, Krupa the descendant of Sharadvan, Diptiman of Atri’s lineage Rushyashrunga of Kashyapa’s lineage, Drona’s son Ashvatthama of great fame and belonging to Bharadvaja Gotra-these noble souled ones are the future Seven Great Sages.
13. There will be three groups of Devas, viz. Sutapas. Amitabhas and Shukhas (? Mukhyas). Each of these group consists of twenty Devas.
14-15. I shall enumerate them. Listen and understand attentively. Rita, Tapas, Shukra, Dyuti, Jyotis, Prabhakara Prabhasa, Bhasakrut, Dharma, Tejas, Rashmi, Rutu, Virat, Arcishman, Dyotana, Bhanu, Yashas, Kirti, Budha and Dhruti- these twenty Devas constituting the group Sutapas, are glorified by their names.
16-17. Prabhu, Vibhu, Vibhasa, Jeta, Hanta, Ariha, Ritu. Sumati, Pramati, Dipti, Samakhyata, Mahas, Mahan, Deha, Muni, Naya, Jyeshtha, Sama, Satya and Vishruta-these are the twenty Devas mentioned as Amitabhas.
18-19. Dama, Data, Vida, Soma, Vitta, Vaidya, Yama, Nidhi, Homa, Havya, Huta, Dana, Deya, Data, Tapas, Sama, Dhruva, Sthana, Vidhana and Niyama-these twenty are mentioned as constituting the Mukhya (Shukha) group of Devas in the first Savarna Manvantara.
20. All these are the sons of the noble-souled Kashyapa, the son of Marichi who exists now. They will be born in the Savarna Manvantara.
21-22. He who was formerly Bali, the son of Virochana, will become their Indra. Nine sons will be born to Savarna Manu, viz. Viravan, Avariyan, Nirmoha, Satyavak, Kruti, Charishnurajya, Vishnu, Vacha and Sumati.
23-24. I shall mention nine more in the other Savarna Manvantaras. Other Savarna Manus will be born as Brahma’s (future) sons. They are seen as Meruskvarnis by those ends owed with divine vision. They are the grandsons of Daksha, the sons of his beloved daughter.
25. They are endowed with great penance and great splendour. They live on the ridges of Meru. They are procreated by Brahmi and other (Devas) as well as by the intelligent Daksha.
26. They were born in the previous Chakshusha Manvantara. These noble persons had been in the Maharloka. After returning from there they will resort to Meru.
The Sages said:
27. How were the sons procreated by Daksha in his own daughter? How were they created by Bhava, Dharma and Brahma the noble souls?
Suta said:
28. After bowing to Pracetas, henceforth, I shall mention the future Manus who are the Savarna Manus, their origin as well as their prowess.
29. When a short period of Chakshusha Manvantara remained and the Vaivasvata Manvantara had begun, those who will be the Manus in the future Manvantara were born.
30. Of those Manus who are the daughter’s sons of Prachetasa Daksha, the five named Savarnas and four are born from great sages.
31. One Savarna is the son of Samjna born of Vivasvan (the Sun-god). The eldest son of Samjna is Lord Manu, son of the Sun-god (Vivasvan)
32. Their auspicious manifestation was (took place) at the advent of the Vaivasvata Manvantara. The fourteen Manus are glorified as the enhancer of fame.
33. These Manus are described in the Vedas, Shrutis* and Puranas as very powerful Prajapatis. All of them were the lords of all living beings.
*Smrutis in Bd. P. v, 30.
34. The entire Earth consisting of the seven continents and mountains is to be protected by these kings for a full thousand Yugas.
35. Their details will be mentioned along with their progeny and penance. These creations of Svayambhuva and other should be known as fourteen.
36. They hold office as the presiding Authorities in the Manvantaras only once each. After the tenure of their office they resort to Maharloka.
37. (Defective verse) Among them eight have already ceased to operate; (excepting) six more Manus are the others who will come in the future. At present it is Lord Vaivasvata Manu who rules.
38. I shall mention those who remain, those who are the future Brahmanas (Manus), along with Devas, Danavas and sages as well as their (other) creation of the subjects,
39. The details of the creation of these Manus are to be known through the creative activity of Vaivasvata Manu, since they are neither inferior nor superior to those of Vaivasvata Manu.
40. I am not recounting their details for fear of repetition and due to their multiplicity in both the past and the future Manvantaras.
41. I shall mention them, the creative activities in the different families only partially. The remaining things should be known through their details and in order.
42. Daksha had a pious daughter who was well known as Suvrata. Although she was the youngest of the daughters, she was the most excellent and the most pious. Once the father took her with him and approached Brahma.
43. He was in the Vairaja region seated along with Dharma and Bhava. Brahma spoke to Daksha in the presence of Dharma and Bhava.
44. “O Daksha, this, your daughter Suvrata will give birth to four sons who will become the auspicious Manus and stabilise the discipline of four castes.”
45. On hearing the words of Brahma, the three- Daksha, Dharma and Bhava approached that girl mentally along with Brahma.
46. The girl immediately gave birth to four sons who were similar to and befitting those four divine personages as they were of truthful meditation.
47. Those sons were born fully endowed with physical bodies, born in a trice but capable of all enjoyment, and competent to perform all activities. They were endowed with glory.
48. On seeing them, those deities who had realised Brahman began to claim “This is my son, this is my son”. They began to tug at them furiously.
49. Since they mentally created sons through meditation, they said to one another: “Let us select that boy as our respective son who is similar to us physically.
50. If a boy is similar to one in features, prowess and name as well as complexion, one shall take him as one’s gentle son.
51. A son emulates the features of his father invariably. Hence the son is born taking after the father and the mother.”
52-53. After coming to terms like this, they took those boys who were similar in complexion (Savarna) to them. Since the boys were similar in complexion to god Brahma and others, they are called Savarna. Since they were meditated upon and were accepted respectfully, they are remembered as Manus.
54. When the Chakshusha Manvantara expired and the Vaivasvata Manvantara set in, a son named Rauchya was born to Ruchi, the Prajapati,
55. He who was born of Bhuti became known by the name Bhautya, In the Vaivasvata Manvantara two sons were born to Vivasvan.
56. One is well known as Vaivasvata Manu and the other as Savarna. The learned Lord Vaivasvata Manu was the eldest son of Samjna.
57-58. The other Vaivasvata Manu was the son of Savarna (i.e. Chaya, the shadow of Samjna). The four Savarna Manus born of the great sages will be equipping themselves with (the power of) penance. They will achieve all their tasks in their respective future Manvantaras.
59. (Defective verse) The sons of the first Merusavarni Manu who was the son of Daksha were the three groups, Marichigarbhas, Susharmans and Paras. All these noble-souled ones were born in the Vaivasvata Manvantara.
60. They are the sons of Rohita, the Prajapati, the son of Daksha. In future each of these groups will consist of twelve Devas.
61. (Defective) Aishvarya-Sangraha, Raha, Bahuvasha (and the remaining) should be known as twelve Para gods. Understand the later ones.
62-63. Vajiya, Vajijit, Prabhuti, Kakudi (?), Dadhikrava Ayapakva, Pranita, Vijaya, Madhu, Tejasman and two Nathavas-these twelve constitute the Marichis. I shall recount the Susharmans mentioning the names. Listen to (them) and understand.
64-65. Varna, Anga, Vishva, Muranya, Vrajana, Amita, Dravaketu, Jambhostha, Ajasra, Shakraka, Sunemi and Dyutapas-these twelve constitute Susharmans. Their future Indra will be known by the name Adbhuta.
66-69. The seven sages in the Rohita Manvantara were Skanda of fiery nature and resembling Soma and otherwise known as Kartikeya, Medhatithi of Pulastya lineage, Vasu of Kashyapa Gotra, Jyotishman of Bhrugu family, Dyutiman of Angiras lineage, Vasita of Vasishtha Gotra, Havyavahana of Atri’s Gotra and Sutapas of Paulava family.
The following nine are glorified as the sons of the first Savarni-Dhrutiketu, Diptiketu, Shapa, Hasta, Niramaya, Pruthushravas, Anika, Bhuridyumna, and Bruhadratha.
70-71. In the tenth revolution (i.e. cycle of four Yugas?) the second Savarni, the son of Dharma, will be the Manu. In his Manvantara, there will be two groups of Devas, viz. Sukhamanas and Viruddhas. All of them will be Tvishivants (‘highly effulgent’) a hundred in number and mutually equal(?)-alike.
72. They are said to be controlling the breath in (other?) persons by the sages. They will be the Devas at the time of the Manu, son of Dharma.
73-74. Their Indra will be the great scholar Shanti. The Seven Great Sages will be the glorious Havishman of the Pulaha family, Sukirti of Bhrugu race, Apomurti of Atri lineage, Apava (?) of Vasishtha family, Pratipa of Pulastya family, Nabhaga of Kashyapa family and Abhimanyu of Angiras family.
75-77. The ten sons of Manu will be-Sukshetra, Uttama ujas, Bhurishena, Viryavan, Shatanika, Niramitra, Vrushasena, Jayadratha, Bhuridyumna and Suvarcas. In the eleventh revolution (cycle of four Yugas) when the third Savarni will be the Manu, the following three groups of noble-souled Devas will be famous: Nirmanaratis, Kamajas (Kamagas in Bd.P.) and Manojavas.
78-80. Each of these groups consists of thirty units. The thirty days in a month mentioned by the poets constitute the Devas Nirmanaratis. The nights (known as?) Vihangamas (constitute the Kamaja Devas). The Muhurtas constitute the Devas Manojavas. These are the three groups of Devas mentioned. These future Manus are remembered as the sons of Brahma.
81. Their Indra, the king of Suras, will be called Vrusha. Listen and understand their Seven Sages who are being glorified.
82-86. They are-Havishman of Kashyapa family, Vapushman of Bhrugu’s race, Varuni of Atri lineage, Bhaga of Vasishtha’s family, Pushti who should be known as hailing from Angiras family, Nishcara of Pulastya race and Agnitejas of Pulaha family. They are also the Devas in the eleventh Manvantara. The following are the sons of Prajapatya (son of Prajapati) Savarna Manu-Sarvavega, Sudharma, Devanika, Purovaha, Kshemadharma, Gruheshu, Adarsha and Paundraka.
In the twelfth revolution (Manvantara) Rutusavarni, the son of Rudra, will be the Manu. He will be the fourth Savarni. Listen to the Devas in that Manvantara. The future Devas are said to consist of five groups.
87. The Devas will be-Haritas, Rohitas, Sumanas, Sukarmans and Suparas. These are remembered as the five groups of Devas.
88-89. They are the mental sons of Brahma. Each of these groups consists of ten Devas. The following ten constitute the Harita group of Devas: Aruntija, Hari (? Havi), Vidvan (whose followers are in thousands, Parvatanucara, Apas, Amshu (prob. Apamshu as in Bd.P.), Manojava, Urja, Svaha, Svadha and Tara.
90-91. The following ten constitute the Rohita group: Tapas, Jani, Bhruti, Vacha, Bandhu, Rajas, Raja, Svarnapada Vyushti and Vidhi. Know these to be the Sumanas: the thirty-three Devas who have been glorified (before), viz. Ushita and others.
92-93. Understand the Sukarmans. They are-Suparva. Vrushabha, Prushta, Krupi, Dyumna, Vipashchita, Vikrama, Karma Nibhruta and Kanta. These Devas are Sukarmans. Now understand their sons (i.e. Suparas?)
94-95. They are: Varyodita, Jishta, Varchasvi, Dyutiman. Havi, Shubha, Haviksta, Prapti, Vyaprutha and Dashamna (?) These are the mentally created ones the Suparas, the Devas mentioned (before). Rutadhama of great fame should be known as their Indra.
96-99. The Seven Sages are-Kruti the son of Vasishtha, Sutapas of Atri’s family, Tapomurti of the Angiras race, Tapasvin of Kashyapa Gotra, Taposhyana of Pulastya family, Taporati of Pulaha Gotra and the seventh of them should be known as Tapomati of Bhrugu family. These are the Siddhas, the Seven Sages in the Savarnika Manvantara. The following are the sons of the twelfth (?) Manu: Devavan, Upadeva, Devashreshtha, Viduratha, Mitravan, Mitrabindu, Mitrasena, Amitraha, Mitrabahu, and Suvargas.
100. In the thirteenth revolution (Manvantara), the Raucya Manvantara, three groups of Devas are mentioned by the self-born deity (Brahma).
101. All those noble souls are Brahma’s mental sons. They are Sutramans, Sudharmans and Sukarmans.
102-103. They are said to be the future Somapayins (Imbibers of Soma juice), the groups of Devas. Along with the performers of Yajnas, the deities are thirtythree in number. They include the Ajya, Prushadajya and Grahajyeshtha groups of Devas. Listen to and understand that the thirtythree Devas are separate ones.
104-105. The Sutramans are the present Prayajyas and Ajyapas. The Anuyajyas and those who partake Prushadajya are Sukarmans. The Upayajyas are Sudharmans. Thus, the Devas have been recounted. Divaspati of great prowess will be the Indra.
106-109. The sons of Ruchi should be known as the grand sons of Pulaha. The Seven Sages in the thirteenth Manvantara will be-Dhrutiman of Angiras family, Pathyavan of Pulastya race, Tattvadarshin of Pulaha family, Nirutsaka of Bhrugu Gotra, Nishprakampa cf Atri’s family, Nirmoha of Kashyapa Gotra and Svarupa of Vasishtha lineage. The following are the sons of Raucya Manu in the thirteenth Manvantara: Chitrasena, Vichitra, Tapas, Dharmadhruta, Bhava, Anekabaddha, Kshatrabaddha, Surasa, Nirbhaya and Prutha.
110. In the fourteenth Bhautya Manvantara, the future groups of Devas are five.
111. The five groups of Devas are-Chakshushas, Kanishthas, Pavitras, Bhajaras and Vachavruddhas.
112-113. Know that the seven different parts are those named Chakshushas. They understand Bruhada and other Samans as the Kanishthas. The seven worlds are Paritras (Pavitras?) The Bhajiras (Bhajaras) are the seven Sindhus (oceans, rivers). Know the sages to be Vachavruddhas belonging to Svayambhuva Manu (?) All the Indras of the Manvantaras should be known as having equal characteristics (and powers).
114. Those Indras excel all the mobile and the immobile living beings in the three worlds by means of their splendour, penance, intellect, strength, learning and exploits.
115. The Indras (or Devas) are Bhutapavadins, Hrushtas, Medhyasthas, Bhutavadins, Bhutanuvadins. The three Vedas are competent in respect to Pravadins (arguers?)
116. Agnidhra, Kashyapa, Paulastya, Magadha, Bhargava, Agnibahu, Suchi, Angirasa, Ojasvin, and Subala are the sons of Bhautya Manu.
117. All these four Savarna Manus are the sons of Brahma. One Savarna Manu is called the son of Vivasvan.
118. Raucya and Bhautya, these two Manus belong to Pulaha and Bhrugu families. While Bhaulya rules over, the Kalpa becomes complete.
Suta said:
119. When all things are dissolved completely, when all the Manvantaras come to a close and many Yugas pass on, it is called Samhara (Annihilation).
120-122. Then, at the end of the Manvantara, the seven Devas of the Bhrugu family, the powerful sovereign rulers, who had enjoyed the three worlds for seventy-one cycles of four Yugas by remaining within them, and who used to perform Yajnas along with the Pitris, Manus and the Seven Sages will then abandon the three worlds and go to Maharloka along with their devotees and those who perform Yajnas. When they proceed upwards, and when the Manvantara expires, all the three worlds will be rendered without any support.
123. O Brahmanas! Thereafter, the abodes presided over by deities become vacant and fall down along with constellations, stars and planets getting hurled and destroyed.
124-125. Thereafter, when the lords of the three worlds including the eight Indras pass away, the fourteen groups of Devas beginning with (A)jita and others and ending with Chakshushas-the Devas who were very mighty and full of splendour in all the Manvantaras-will go to Maharloka where they will become identical with those Devas who stay there till the end of the Kalpa.
126-127. It is reported that when the time of Samhara (lit. heaping and collision-Sankalana) comes those fourteen groups of Devas will forsake Maharloka and go to Janaloka with (i.e. preserving) their physical bodies and accompanied by their followers.
128-129. Thus, when the Devas have gone from Maharloka to Janaloka, when Bhutadi (Cosmic Ego-Ahamkara) and other (prime causes of the universe) remain and (even) immobiles have come to an end, when the abodes of the worlds beginning with Bhuh and ending with Mahah have become void, when the Devas have gone upward and become united with the Kalp avasins (those who stay till the end of the Kalpa),
130. after withdrawing (annihilating) those Devas, Sages, Pitris and Danavas, god Brahma with his powerful vision sees that it is the end of the Yuga and puts an end to his creation.
131. The knowers of day and night of god Brahma understand that the day of Brahma consists of a thousand cycles of four Yugas and similarly the night too consists of a thousand cycles of four Yugas.
132. This Pratisanchara (Dissolution & Reabsorption) of all living beings is of three types, viz. Naimittika (periodical), Prakrutika (pertaining to Prakruti) and Atyantika (the ultimate one).
133. The Naimittika dissolution is the burning of the Universe) at the end of the Kalpa and complete withdrawal of all beings) by god Brahma. The destruction of Karanas (instruments or means and causes) of living beings during Pratisarga (absorption) into Prakruti is called Prakruta type of dissolution.
134. The dissolution due to dawning of spiritual knowledge is said to be the ultimate one (Atyantika) as it renders the seeds (causes) of Samsara, impossible.
135. After dissolving all the Devas residing in the three worlds at the end of his day and when he feels the urge to sleep (?), Lord Brahma destroys all the subjects and dissolves all the creation.
136. Then at the end of a thousand cycles of Chaturyugas, when the period of annihilation of Yuga arrives, Prajapati (Lord of subjects, viz. Brahma) begins to make the subjects abide in him (i.e. absorb in himself).
137-138. Then a drought sets in lasting for a hundred years. Those living beings on the surface of the Earth, (still left) being deficient in strength become dissolved and are merged into the Earth. The Sun then rises up with seven rays constituting his chariot.
139. Lord Sun of unbearable rays begins to suck up water through his rays. Those seven rays will be green in colour and of dazzling lustre.
140. Spreading over the forest (‘the sky’-Bd.P.) gradually they get transformed again. The wood over the earth, wealth and refulgence begin to blaze with water (?)
141. Hence it is water that is said to be the cause of the blazing of the Sun. With drought the Sun does not blaze. With drought the Sun has no halo(?)
142. With drought the rays of the Sun do not pick up things (from the ground). The Sun blazes with water. Hence, sucking up water, the Sun blazes in the sky.
143. His seven rays suck up water from the great ocean. With that as his diet, the single Sun proliferates into seven Suns.
144. Then those seven rays assuming the forms of seven Suns, burn the four quarters and the four worlds like fires.
145. The fiery rays reach the top and bottom (of the worlds). Seven Suns and the blazing fires of dissolution shine fiercely.
146. Ignited and illuminated by means of the water, thousaands of rays envelop the sky and scorch the Earth.
147. Being burnt by their blazing heat, the Earth inclusive of the oceans and the mountains becomes bereft of moisture and viscidity.
148. The nether regions, the upper regions and the sides are restrained by the illuminated rays of the Sun of various colours and spreading everywhere.
149. The scorching rays of the Sun and the leaping flames of the fires mingling with one another appear to be a single unit with a single flame.
150. That fire becomes a mass of fiery zone creating the destruction of all the worlds. With its brilliance it scorches all the four worlds.
151. All the mobile and the immobile beings get dissolved. The Earth, devoid of trees and even grass, appears like the back of a tortoise shell.
152. The entire universe destroyed and affected by misfortune appears like a frying pan. The whole of the sky, filled with the burning rays, blazes fiercely.
153. All the living beings in the nether worlds and in the great ocean become dissolved and one with the Earth.
154. The continents, mountains, sub-continents, the great oceans-all these will be reduced to ashes by that cosmic fire, the soul of everything.
155. The excessively kindled fire sucks up water from everywhere, the oceans, the rivers and the nether worlds. Spreading over the Earth it blazes up.
156. Then the big Samvartaka fire (the fire of dissolution) transcends the mountains and destroys all the worlds. It becomes a terribly kindled fire.
157. It then pierces through the Earth and dries up Rasatala. After burning up Patalas it burns down the world of serpents.
158. After burning the Earth from below, it burns the firmament above spreading through thousands, lakhs and trillions of Yojanas.
159. Many flames leap out from that Samvartaka fire. Glowing fiercely the Samvartaka fire consumes Gandharvas, Pishachas, the great serpents and Rakshasas. Everything is reduced to a huge globular mass (of ashes).
160. The deadly fire thus burns all the four worlds, viz. Bhurloka, Bhuvarloka, Svarloka and Maharloka in a terrible manner.
161. When all the worlds are enveloped with fire on all sides and above, the entire universe is slowly permeated with brilliance and shines like a (red hot) ball of iron.
162. Thereafter the terrible Sarvartaka clouds begin to rise in the sky. They assume the shapes of the herds of huge elephants and are embellished with lightning streaks.
163. Some are dark-coloured like the blue lotus. Some are like the white lilies, some resemble lapis lazuli and others are like emerald and sapphire.
164. Others are (white) like the conch shell and the kunda flowers. Some are (black) like the natural collyrium. Some clouds are smoke-coloured and some clouds are yellow.
165. Some clouds have the (grey) colour of a donkey, some resemble the red lac, others have the lustre of the red arsenic and there are dove-coloured clouds.
166. Some glow-worm-coloured clouds rise up in the sky; some are as vast as the expansive cities and the Earth and some are as huge as herds of elephants.
167. Some clouds are like mountains and some are like rocky regions. Some resemble large basins and some huge shoals of fish.
168. Terrific in appearance and multi-formed, all those clouds thundering terribly, fill the entire firmament at that time (of dissolution).
169. Then the terrific fresh clouds identifying themselves with the Suns, organise themselves in seven groups and extinguish the fire.
170. The clouds then shower energetically and quell the entire inauspicous and terrible fire.
171. The universe is filled with waters of the heavy down pour. The brilliance of the burning fire is overcome by waters and the fire enters (i.e. merges) into water.
172. When in the course of a hundred years the whole fire is quelled, the clouds that arise from the fire inundate the entire universe with huge quantities of showers.
173. Urged by the self-born deity (Brahma), they fill the universe with their showers. Others assail the sea-shore with large quantities of water. The entire Earth with its continents and mountains is covered with water.
174. O Brahmanas, the entire quantity of water showered by the clouds enters the ocean. There it is sucked up by the rays of the Sun.
175. The water sucked up by the rays of the Sun clings to the clouds. It falls again on to the Earth whereby the oceans are filled up.
176. Then the oceans overflow their shores all round. Mountains crumble down and the Earth sinks into the water.
177. Whirling up suddenly, a violent wind of terrible nature envelops all those clouds in the sky.
178. In that Ekarnava (a single vast sheet of water) all the mobile and the immobile beings get dissolved. When a thousand cycles of four Yugas pass away, it is called a complete Kalpa.
179. Learned men call this vast sheet of water whereby the entire world is enveloped, Ekarnava. All separate entities are lost sight of. Neither the surface of the Earth, nor the atmosphere, neither the wind nor the firmament is visible distinctly.
180. Objects of Parthiva (Earthly) nature, waters of the ocean and all Haima (i.e. of the elements of fire, Gold standing for Tejas) objects form one-unit termed Salila (water).
181. When only water is seen flowing hither and thither it is called Salila. When it stands covering the whole Earth, that (mass of) water is called Arnava (an ocean).
182-183. The word Bha indicates Vyapti (pervasion) and Dipti (splendour). Since water shines and pervades all the ashes (of the universe) it is called Ambah. The root √Ar means multiplicity and quickness. In that Ekarnava waters are not quick. Hence, they are called “Naras”.
184. At the end of that period of a thousand sets of four Yugas, one day of Brahma passes off. During the whole of that period the entire universe becomes sub-merged in the Ekarnava. All the activities of Prajapati (Brahma) cease (to exist).
185-186. When in that Ekarnava the mobile and the immobile beings become annihilated, Brahma assumes this form with thousand eyes, thousand feet, thousand heads, beautiful mind, thousand legs, thousand eyes and faces, thousand speeches (tongues), thousand arms and the lustre of the Sun. He is called the first Prajapati and the Purusha in the path of Trayi (three Vedas).
187. He has brilliant complexion like the Sun. He is the protector of the worlds. He is single and the first Turashat (forestaller of the enemies). He becomes Hiranyagarbha, the great Purusha. He goes beyond the darkness (of ignorance).
188. At the end of the period of a thousand cycles of four Yugas when everything around is flooded with water, the lord becomes desirous of sleep and creates a dark night without light.
189. When Brahma lies down with the four types of creation withdrawn in the Anda (Cosmic Egg), the Seven Great Sages see that noble-souled Kala (god of Time or Death).
190. At that time they move about in Janaloka. By means of penance they have gained (divine) vision. They are the noble souls-Bhrugu and others. Their characteristics have already been recounted by me.
191. With their divine vision only they see the seven worlds-Satya and others. They visualize Brahma during the great nights of Brahma.
192. The Seven Sages see him at the time of his sleep. He is cited to be the first Parameshthin, because he stays beyond all Kalpas.
193. In the beginning of every Kalpa, he becomes the creator of all living beings again and again. After withdrawing all creations within himself Prajapati (creates them again).
194. The excessively brilliant one, the creator of everything takes (withdraws) everything into himself and thereafter stays within the single vast sheet of water for the whole of that night.
195. Then, when the night passes off, Prajapati wakes up. He is induced (in his mind) with the desire for creation on again.
196-198. At the time of the Naimittika (periodic) dissolution (by Brahma), when Prajapati grows calm, in the course of withdrawal effected all the living beings get separated from their bodies. All the Bhutas become burnt by the rays of the Sun: even gods, sages and the excellent Manus (are affected by it in that water of flood.). In that collision all the living beings beginning with Gandharvas and ending with Pishachas who have not been scorched in the beginning of the Kalpa resort to Jana loka.
199. The living beings of the lower strata of animals and those that have fallen into hell-all those become burnt up and get absolved from sins. As long as the universe is submerged in water, they abide in Janaloka.
200. When the night of Brahim, whose source of origin is the Unmanifest, dawns again all those living beings are born again.
201. The sages, Manus, Devas and all the four kinds of living beings (are alike in this respect). Those Siddhas too die and are born.
202. Just as the Sun is rising and setting in this world (it happens regularly), so also the living beings are seen to have birth and destruction.
203-205. The rebirth after the dissolution of all living beings is called Samsara (worldly existence). Just as all living beings (e.g. trecs) germinate after the rains fall, so also the subjects and the immobile and other beings are born in every Kalpa. Just as in successive seasons the different forms of the characteristics of the seasons appear in the same succession as before, so also at the time of (every) creation the mobile and the immobile beings (appear in the same manner as they were) before Brahma’s nights and the dissolutions.
206. All the living beings come out and re-enter the creator of subjects, Brahma, the great lord, Prajapati of great Yogic power.
207. The great Deva who is both manifest and unmanifest becomes the creator of all living beings again and again in the beginnings of the Kalpas. The entire universe is his.
208. It is he by whom the waters are created at first, the waters that reach the surface of the earth along the path taken before.
209. Just as mortal beings revolve through those (Yonis or births) due to their auspicious and inauspicious activities, so they move upwards and downwards due to the (pull of) the Sun, as transfer from one body to another is inevitable.
210. 1So also Devas, Manus, Prajeshas and other Siddhas who have attained heaven naturally assume the forms of righteous living beings on being subjected to the inevitable future.
1. Obscure. So is the corresponding text in Bd. P.3.41.207.
211. Henceforth, I shall recount the period of dissolution of all living beings (Abhutasamplava). O Brahamanas, the Manvantaras have already been explained by me along with Prajnanisarga2 (creation through intellect.) and the fourteen Manus.
2. Prajanisarga ‘creation of subjects’ in Bd.P.v.209.
212. All the Manvantaras consist of a thousand cycles of four Yugas. When two thousand cycles of four Yugas are com pleted it is said that a Kalpa is finished entirely.
213. This should be known as one day of Brahma. Understand its calculation. The time taken to utter a short syllable or to wink once is called Nimesha. It is equal to a Matra.
214. Fifteen such Nimeshas of human beings constitute one Kashtha. One Lava is equal to five Kshanas and twenty Kashthas constitute three Lavas.
215. According to another calculation seven and a half measures (Prasthas) of water constitute a Lava.3 Thirty Lavas should be known as a Kala and thirty Kalas, one Muhurta.
3. Perhaps it indicates that the time taken by so much of water to drip through the hole in the mechanical device used to calculate time, is one Lava.
216. Thirty such Muhurtas make one day and one night or nine hundred Kalas make one day and one night.4
4. The reading here of vyadhikani salani shat should be emended as tryadhikani etc. meaning ‘six (hundred) increased by three hundred’.
217. The movement of the Moon and the Sun should be known by counting these: Fifteen Nimeshas make one Kashtha Thirty Kasthas make one Kala.
218. Thirty Kalas make one Muhurta. Some say that Kala is a tenth part of a Muhurta. Forty Kalas are termed (by others) one Muhurta.
219-220. Muhurtas and Lavas are determined (thus) by those who know the measure. (Instead of the above) through water also time is measured. Thirteen Palas of water make a Prastha according to the calculation current in Magadha. Four Prasthas of water make one Nalika Ghata (a jar with a tube fitted in).
221. The bottom plate of the device is four Angulas square. There are four holes in it, each of the size of a golden masha (the pulse, black gram). Two Nalika Ghatas of water flow through those holes in the period of a Muhurta. It is the same both in the day and in the night.
222-223. Thanks to the special movement of the Sun, the maximum number of Kalas is six hundred and five in all the Rutus always. This is to be known as one human day. The Stellar day contains ten more. A human year is calculated through Savana months.
224. It is decided in the scripture that a human year is one day and one night for the Devas. Through this day, the months, Ayanas and years should be calculated.
225. Knowledge of this is arrived at by this method. The terms given are only indicative. Since Kala constitutes the basic unit time is mentioned as Kala.
226. One day of Brahma is constituted by ten million two hundred and ninety thousand divine years.
227. On hearing this, the sages were very much surprised. They asked Suta thereafter to make their knowledge clearer numerically.
The Sages said:
228. We wish to hear the magnitude of the period of dissolution on the basis of human calculation, briefly, consisting of small words and syllables.
229. On hearing their words, lord Vayu endowed with divine attributes, and celestial vision and engaged in the welfare of the worlds spoke in brief.
230. “The day and the night of Brahma have already been mentioned. I shall now mention their duration based on worldly calculation.
231-233a. According to human calculation, four hundred and thirty-two crores eight millions nine hundred and eighty thousand (4328980000) human years constitute the period of dissolution.
233b-236. Then seven Suns rise up. All the four types of creations become merged in the great elements of the worlds. The universe is flooded with water. All the mobile and the immobile beings are destroyed. After completing the annihilation Prajapati becomes quiescent. When everything is burnt, light vanishes and everything is surrounded by nocturnal darkness. The entire vast sheet of water is then presided over by Ishvara. The duration of the period of Ekarnava is the same as that of the day of the lord. The period of night is as long as everything is submerged in water. When that recedes, it is remembered as day.
237. The night and day of Brahma succeed each other. This successive period of night and day of the lord is what is called Abhutasamplava.
238. It is called Abhutasamplava because whatever living beings there be whether mobile or immobile in the entire range of three worlds up to the elements (bhutas) become merged.
239. (Another explanation) Prajapati is called Bhuta because he exists at the very outset before all the subjects and creations. Everything floats and merges in Bhuta. Therefore, the the final dissolution is called Abhilasamplava.
240. The word Abhutasamplava is also used in the sense of permanency and deathlessness (?) The past, present and future subjects are calculated up to Aparardha* (infinite number) by means of divine number.
* Probably the reading is ‘a-parardha’ up to Parardha-vide v. 241.
241. The maximum longevity (of Brahma) is mentioned as twice Parardha. This much is the period of stay of Aja (the unborn) Prajapati. At the end of the stay of Brahma, Parameshthin, there is the Pratisarga (secondary creation).
242. Just as the flame of a lamp is blown out by the gust of wind, so also Brahma becomes quiescent as a result of the Pratisarga.
243. (Defective) The principles beginning with Mahat become withdrawn in the great Ishvara; Mahat merges into the Unmanifest and all the three Gunas attain equilibrium.
244-245. Thus, Abhutasamplava has been recounted by me briefly. This withdrawal by complete merging in water is a periodic (Naimittika) reabsorption in relation to Brahma. What more shall I tell you?
He who always retains this in memory, he who listens to this frequently, shall attain great Siddhi as a result of glorification and listening attentively.”