This chapter corresponds to Bd. P. 3.4.2. Only verse numbers from it are mentioned for reference. The chapter is an epitome of Bhuvana Kosha.
Vayu said:
1-6. Those Brahmanas of acute discernment, who are of extra-ordinary good behaviour, who subsist on the residue of what is consigned to sacred fire in Homa, and who maintain special piety, become the residents of Maharloka along with Devas.
The fourteen Manus, the increasers of fame who had been glorified before, and who belong to the past, present and the future, are born here again and again along with sages, Devas, Gandharvas and Rakshasas and take up their duties in the Manvantaras.
Devas, Seven Sages, Manus and Pitris pass away gradually and resort to Maharloka along with the righteous Brahmanas, Kshatriyas and Vaishyas. They are accompanicd by those who perform truthful actions, who are faithful and devoid of arrogance and who regularly maintain Vedic and Smarta rites and who maintain the rigorous discipline of Varnas and Ashramas. Afterwards when the period of a Manvantara expires, they cease to operate in their offices (and go to Maharloka).
The Sages said:
7-8. O Powerful Matarishvan (Wind-god), of what nature is that world which has been called Maharloka by you? In every world many (meritorious souls) will be presiding. Hence, O Lord, recount to us with pleasure, how many are those worlds and how they are burnt (if at all). You alone know this precisely.
9. On being requested thus by those disciplined-souled sages, Vayu, the knower of reality, spoke these sweet and truthful words. Vayu said:
10. There are only fourteen abodes called Lokas1 (worlds) described by great sages and (meritorious men) stay therein.
1. Verses 10-48 describe the seven Lokas (worlds), viz. (1) Bhur, (2) Bhuvar, (3) Svar, (4) Mahar, (5) Jana, (6) Tapas and (7) Satya. The location of 1-4 is (1) the Earth, (2) the space between the Earth and the Sun, (3) the space between the Sun and Dhruva (the Polar Star), (4) the space between Dhruva and Jana-Loka.
Verses 24-27 explain the significance of Lokas [5-7]
(5) Jana-Birth-place of subjects of Svayambhuva Manu and such other people. (6) Tapas-Region of the performers of penance like Rubhu, Sanatkumara. (7) Satya is Satta-matra (pure existence), the region of god Brahma.
God Brahma created these worlds by uttering seven Vyahrutis, viz. Bhur, Bhuvah, Svah etc.
11-12. They call seven of them Krutas and the other seven Akrutas. The seven worlds, enumerated as Bhuh etc. are the Krutas. The seven Akrutas are the Prakruta ones (created by Prakruti). The Krutas are the abodes created along with the Sthanins (persons identifying themselves with them).
13. The Earth, the firmament, the heaven and what is remembered as Mahah-these four abodes are remembered as Aravakas.
14. These abodes are having decline and increase. Those not endowed so will be mentioned (later). Those that are Naimittikas (periodical ones) last till the final dissolution.
15. Jana, Tapa and Satya-these three abodes are exclusive ones. They last till the (final) Prasamyama (dissolution).
16. I shall mention the Vyakta (manifest) ones. They are the seven abodes. Bhurloka is the first among them. The second one is remembered as Bhuvah.
17. The third one should be known as Svah; the fourth is remembered as Mahah. Jana is the fifth world and Tapah is considered as the sixth.
i8. Satya is the seventh world. Beyond that there is darkness. When (Brahma) said “Bhuh” Bhurloka originated.
19. Second time when he said “Bhuvah”, firmament originated. For the third time when he said “Suah”, heaven appeared.
20-21. By means of these three Vyaharas (utterances) Brahma created the worlds. Hence Bhuh is remembered as Parthiva Loka (Earth) and firmament is remembered as Bhuvah. Svarloka is heaven. This is the conclusion in the Puranas. Agni (Fire-god) is the lord of Bhutas. Hence, he is remembered as Bhutapati.
22. Vayu is the lord of Bhuvah. Hence, he is Bhuvaspati. The Sun is the lord of Bhavya i.e. Svah, hence is Divaspati.
23. When he uttered “Mahah”, Maharloka originated. The residence of the Devas who retire from their offices is there.
24. Jana is the fifth Loka. Janas (people) are born there. It is called Janaloka because the subjects of Svayambhuva Manu and others were born there.
25. Those subjects of Svayambhuva Manu and others, who have already been glorified, set out for Tapoloka when all the worlds are consumed by the fire at the end of the Kalpa.
26. That world is called Tapoloka because Rubhu, Sanatkumara and other holy personages of souls purified by Tapas (penance) and of sublimated sexuality stay in that world.
27. The word Satya refers to Brahma. It refers to pure existence as well. Hence Brahma’s world is Satya. It is the shining seventh world.
28. All the Devas are the residents of Svarloka along with Gandharvas, Apsaras-s, Yakshas, Guhyakas and Rakshasas. All Bhutas, Pishachas and Nagas are residents of the Earth along with men.
29-30. Although Maruts, Matarishvans (Wind-gods), Rudras, (some) Devas and the Ashvins have no fixed abode and they roam about in the atmosphere, they have their main residence in Bhuvarloka. The heaven-dwelling Adityas, Rubhus, Vishvedevas, Sadhyas, Pitris, and the sages of Angiras Gotra resort to Bhuvarloka also.
31. All these Devas move about in aerial chariots and reside in the constellations and planets also. Thus, all the (worlds) born of the utterances (Bhuh, Bhuvah, Svah) of Brahma have been recounted in order.
32. Bhurloka is the first of these worlds and the last one is Maharloka. They are created by the Tanmatras. They are mutually pure i.e. they are separated from one another.
33. Those who have gone away after resorting to the Earth, viz. Shukra and others ending with Chakshusha (Manu?) reside in Maharloka till the end of the Kalpa.
34-37. The seven Suns burn with their rays those worlds beginning with Bhurloka and ending with Maharloka. All the following: Marichi, Kashyapa, Daksha, Svayambhuva, Angiras, Bhrugu, Pulastya, Pulaha, Kratu and others, are the Prajapatis and they live there with them. They are devoid of possessions and free from the feelings of my-ness. They are of sublimated sexuality. Rubhu, Sanatkumara and others are ascetics of great detachment. These worlds are the causes of the rebirth of all the fourteen Manvantaras including those of the Savarnas.
38. Practising Yoga, penance and truthfulness and meditating on the soul, they return to the sixth Loka (i.e. Tapoloka) then at the end of the day (of Brahma i.e. during dissolution).
39. Satya is the seventh Loka. It is the region from which there is no return. It is unobstructed i.e. eternal). It is god Brahma’s Loka.
40. In (velocity?) of rotation and in magnitude Bhurloka is the meeting place (i.e. in the middle?). The firmament, the space between the Earth and the Sun is remembered as Bhuvah (-Loka).
41. This space between the Sun and Dhruva (the Pole Star) is Svarloka (Heaven). It is called Diva also. The space between Dhruva and Janaloka is called Maharloka.
42. The seven worlds have been recounted well. Now I shall recount the Siddhis of those worlds. All the living beings in Bhurloka are the imbibers of juice and eaters of cooked food grains.
43-44. All the residents of Bhuvarloka and Svarga are the imbibers of Soma and Ajya (ghee-oblations). Those who stay in the fourth Loka, Maharloka, should be known to possess the mental Siddhis of five characteristics. Everything that they desire mentally is immediately realised.
45. These Devas are of the past, present and future. They mutually worship by means of Yajnas.
46. The middle ones worship the earlier ones (by sacrifice) and the present ones worship the middle ones. When the groups of Devas pass off, the contact and relations cease (to exist).
47. It should be known that they still retain their series of mental Siddhis even though they cease to hold positions of authority. Their series of Siddhis is pure and should be known as mental.
48. O Brahmanas, the four worlds situated lower than Janaloka have been briefly recounted by me to you. I shall recount them again.
Vayu said:
49-50. Marichi, Kashyapa, Daksha, Vasishtha, Angiras, Bhrugu, Pulastya, Pulaha, Kratu and others are born at the outset as the mental sons of Brahma. After establishing their subjects, they resort to Janaloka.1
1. In vv. 49-69, we are told that at the end of the world, when Maharloka suffers from the Samvartaka fire, gods etc. resort to Janaloka. Time being endless, the process of the same gods, sages etc, taking re-incarnations in the same state, continues ad infinitum (except for the Jivas who attain Moksha).
51-52. When the worlds beginning with Bhuh and ending with Mahar are pervaded by the flames of Samvartaka fire at the end of the Kalpa, when the black fires blaze and burn, Yama and other groups of Devas residing in Maharloka resort to Janaloka. All those stationed there are of very subtle bodies.
53-54. The (newcomers) assume the same features and excellence as they (the residents of Janaloka) and move about in Janaloka as long as the universe is submerged in water.
55. When the night of Brahma whose source of origin is the Unmanifest, dawns into day, they are reborn in the same order as before.
56. On the death of their predecessors all those aspirants beginning with Svayambhuva (Manu) and ending with Marichi are reborn.
57-58. Thereafter the Yama groups of Devas are reborn in the (chronological) order, the eldest first and the younger afterwards. In the family of Devas are remembered seven Sambhutis (Manifestations). These Sambhutis are born with the Kalpa-Kalpajah. Four of these manifestations have passed away, while the three others (still) survive.
59-61. Undergoing transmigration again and again up to ten times in order those Devas observe the evanescence of all created beings. Thanks to the force of the inevitable future and as a result of that power of their own meritorious deeds, they attain mental equilibrium. They desist from all activities and leave off Janaloka with a calm mind. They then attain the Vairaja Loka.
62-63. Practising Yoga perpetually, performing penance and preaching dharma for a long time, they are born in the families of meritorious persons. Whether they attain Devahood, sage-hood or human form, they do fulfil the duties of those respective positions.
64. Thus, these groups of Devas resort to the Vairaja Loka after ten repetitions of births. There they stay for ten Kalpas.
65-66. As each of the Kalpas is completed in the Vairajaka (Kalpa) (Loka?), they move on to Brahmaloka in their due order of priority. In the world of Brahma, when a Kalpa of Vairajaka (pertaining to Brahma) passes away, they again get assigned a position lasting for a Kalpa in Vairaja (loka).
67. Thus, in the order mentioned before they frequently go to Vairaja as a result of their penance up to ten times and return to Brahmaloka.
68. Thus, thousands of Devayugas have passed. They attained death along with the sages in Brahmaloka.
Suta said:
69. It is impossible to recount them in detail and in the proper sequence because time is beginningless and it is impossible to count everything completely. Still you need not have any doubt. Everything has been mentioned by me precisely.
70. On hearing that statement the sages were over-whelmed with doubts. They then spoke to Suta who was conversant with the Puranas, whose intellect was great and who was Vyasa’s disciple. The Sages said:
71. Please mention precisely what constitutes the diet of these people in Vairaja Loka, what the extent of their exploit is, what their support is and how long they stay there.
72. On hearing the statement uttered by the Sages, Suta who was well-versed in the Puranas and who knew the reality of the world, spoke thus with humility.
Suta said:
73. Those people who become the purest of the pure (by means of meritorious actions) attain that world (Vairaja) and stay there for ten Abhutasamplavas (periods of final dissolution).
74. All of them have only subtle bodies. They are learned. Their forms and features are like those of clouds. Since they abide in a permanent world there is no Bhuta (the elements) in them.
75-77. When a change is imminent (i.e. when they are about to leave), Sanatkumara and other Siddhas of Yogic rites and practice mention (reveal) their time of (periodic) change. The inclination to abandon the abode occurs simultaneously. Then all of them, of pure intellect, say to the Vairajas and to one another: “O blessed ones, now we shall enter into Pranava and stay in Brahmaloka. It is conducive to our welfare to proceed to Brahmaloka”.
78-79. After saying thus, all of them striving to attain Brahman practise Yogic rites and stay there uniting the Atman with Paramatman. Like the flames of a lamp that has ceased to burn (for want of oil), they become extinct and become merged in Brahman wherefrom a return is rarely achieved. (There is no return.)
80. After attaining that world full of meditation, they attain the bliss of Brahman and the state of immortality.
81. Brahmaloka is mentioned to be six times higher up be yond the Vairaja worlds. And god Brahma is the Purohita (one who has been put in charge beforehand).
82. All of them are Pranava-souled (i.e. have concentrated their souls in the mystic syllable Om). They are endowed with enlightenment, purity and penance. After deriving the bliss of Brahman, they enjoy the state of deathless-ness.
83. They are not affected by mutually clashing opposites (like happiness and sorrow etc.). They are devoid of the three Bhavas (states of existence, i.e. birth, growth and decay). They possess majestic lustre. They are in every respect equal to Brahma except in the matter of over-lordship.1
1. Cf. Brahma Sutra IV.4.17-21 which state that the Liberated Soul has all the powers of Brahma except that of creation of the world.
84. They are endowed with majestic lustre, victory, Aishvarya (divine faculties of omnipotence etc.), Sthiti (continuous existence), Vairagya (non-attachment), Darshana (vision) on par with Brahma.
85. Those learned men of holy rites and activities and in an enlightened state at the end of penance, attain the goal that transmutes them. When the Pratisanchara (re-absorption) in Prakruti is imminent they see it in a moment and get dissolved in the Unmanifest along with Brahma and Devas.
86. Thus Devas and Sages partake of, i.e. worship the Sattra (the sacrificial session in the form of) Brahman. The Sattra (i.e. Brahman) is eternal (sanātana), immortal, resplendent, ever-existent, imperishable and immutable.
87. They are of sublimated sexuality. They traverse a path of no return. The purity they have attained by means of the practice of holy rites is supplemented by the knowledge of Vedāntas.
88. There they engage themselves in the practice of Yogic union (with the Supreme Brahman). They worship the highest goal. They abandon their physical body which is the cause of all sins and proceed ahead to (the state of) immortality.
89-90. They are devoid of passion. They have conquered anger. They are rid of delusion. They speak the truth invariably. They are quiescent. They are of dedicated souls endowed with mercy and sympathy. They have conquered the sense organs. They are devoid of attachment. They are pure. They are remembered as ones who have attained Sayujya (identity) with Brahman. They are the heroic souls who have burnt all their sins by means of acts of penance uncontaminated by desires. Theirs are those worlds from which there is no falling off. It is remembered that the pleasure therein is immeasurable.
91. This is the immortal region of Brahman. It is superbly resplendent in the most exalted firmament. After attaining it along with Brahma, Devas cease to be worried and sorrowful (i.e. attain Liberation–Moksha).
The Sages said:
92. O excellent one, whence is this Parardha (Infinite, Infinity)? What is this called Para (the greatest)? We wish to know this. Please speak.
Sūta said:
93-95. Listen from me the definition of Parārdha1 and Para. One, ten, hundred and thousand are the (main) numbers known (well) to you. Ten times thousand make Ayuta. One hundred thousand is called Niyuta by learned men. Similarly, Arbuda and Koţi can be calculated. Hundred Niyutas make a Koti (crore). Thonsand Niyutas make one Arbuda (one hundred million). Arbuda is ten Kotis. They consider hundred Koțis as Abja.
1. Verses 93-104 give the technical terms for numbers and the digits up to Parardha.
96. Learned men call a thousand crores a Kharva and ten times a Kharva make a Nikharva.
97-98. A huudred thousand koțis make (what is called) Shanku. People who know numbers (and calculation) say that a thousand times thousand Koțis multiplied by ten make a Samudra (i.e. Jaladhi). Ten thousand times a thousand Koțis is called Madhya. A hundred thousand times a thousand Kotis is termed Anta (Antya).
99. A thousand crores multiplied by a crore is called Parārdha. Learned men call twice a Parārdha, a Para (great).
100-102. The number hundred they say is Paridrdha (Parivrudha in Bd.P.). A thousand is Paripadmaka. Thereafter the other numbers (each number is multiplied by ten to get the next number) are Ayuta, Niyuta, Prayuta, Arbuda, Nirbuda, Kharbuda, Kharva, Nikharva, Shanku, Padma, Samudra, (Antya), Madhyama, Parārdha and Para. In calculation these are the eighteen digits.
103-104. These are the terms given by sages. A Parārdha (? years) from the beginning of creation constitutes a Kalpa (?) of Brahmä (only a day). A period extending as much also remains, at the end of which there is Pratisarga. Thus Para and Parärdha have been (calculated) explained by me.
105-107. As Brahma’s prowess is the greatest, his longevity the highest, (his power of) penance, strength, piety (or Dharma), learning, fortitude, knowledge, realization of Brahman and faculties such as omnipotence (aišhvarya) etc. are of the highest magnitude, there is no living being who is greater than Brahma. He is established in the highest position, so he is the greatest of all objects.
The greatest Brahmä has been reckoned (calculated and explained) by me (as Para). Half of Para is Parārdha.
108. The countable yet ever uncountable is the trinity.
The countable is observed through numbers. All numbers up to Parārdha can be expressed.
109. When the mass is seen there is no specific number. It is the characteristic of countlessness. If we say as many as sand particles it means infinite. These are the five characteristics (?).
110. That can be calculated by Iśhvaras of divine vision because of their purity, since he is established in perfect knowledge, Brahmā sees everything.
111. On hearing this, all the sages residing in Naimisha forest had their eyes bedimmed with tears (of joy). Their (voice) was choked up due to delight.
112-113. Those expounders of Brahman asked Måtariśhvan (the Wind-god): “O holy lord, we wish to hear precisely how far is Brahmaloka in so many Yojanas. What is the magnitude of Yojana and Krosha?”
114. On hearing their words, Måtariśhvan (Väyu) of humble speech spoke as follows in sweet words, in the proper order and in the same manner as was seen by him).
Vayu said:
115. I shall recount this to you. Listen to what I intend to say. The Vyakta Bhāga (that which is manifest) is grosser than Avyakta.
116. There are ten parts of Mahat. The gross part is called Bhūtādi (Ahamkāra or the Cosmic Ego). The magnitude of Paramānu (an atom) is little more than the tenth part of Bhūlādi (?)
117. A Paramānu is very subtle. It cannot he seen by the (naked) eye. It can be imagined; what cannot be (ultimately) split in the world should be known as Paramāņu.
118. When the Sun’s rays enter through the window, the subtlest dust particle that is seen is called Paramāņu It is the first among the units of magnitude. It is called Paramāņu.
119. When there is an aggregate of eight Paramānus it is called Trasarenu or Padmarajas (pollen-dust of a lotus).
120. When eight Trasarenus join together that is remembered as one Rathareņu (chariot dust). When eight Ratharenus are combined they form what is remembered by learned men as one Bālāgra (tip of the hair).
121. Eight Bālāgras form a Likşhă (the egg of a louse). Eight Likshās form Yükā (a louse). Eight Yūkās form what is called Yava (a grain of barley) and eight Yavas form one Angula (the distance between the joints in a finger).
122. Twelve Angula-joints make a Vitasti and twentyone Angula-joints make a Ratni (a cubit--the distance between the elbow and the closed fist).
123. Twentyfour Angulas form one Hasta (the distance between the elbow and the tip of the middle finger). Two Ratnis or forty-two Angulas should be known as a Kishku.
124. Learned men say that ninetysix Angulas form one Dhanus (a bow). This Dhanus is a unit used in measuring Gavyūti (Explanation in verse 126).
125. Dhanus, Danda, Yuga and Nali-all these contain equal number of Angulas. Persons who know calculation say that three hundred Dhanus units make a Nalva.
126. It is taught that two thousand Dhanus units make one Gavyūti. Eight thousand Dhanus units make one Yojana.
127. The measurement of the distance of a Yojana is based on this unit of Dhanus. It should be known that a thousand of these Dhanus make the distance of a Shakra-Krosha (or a Krošha).
128. Calculation in Yojanas is made by those who are experts in the knowledge of numbers. Listen to the distance of Brahmaloka, in so many Yojanas.1
1. Verses 128ff, give the distances from the earth to other planets and their locations. Though other Puranas endorse this information, it is imaginary. It shows the limits of the knowledge of Astronomy in those times.
129. Diväkara (Sun) is a hundred thousand Yojanas above the surface of the Earth. Nishakara (Moon) is a thousand Yojanas above the disc of the Sun.
130. The entire stellar zone shines a full hundred thousand Yojanas above the Moon.
The same remark applies to the distances to Mahar Loka and other mythical worlds.
131. The Meru mountain is a hundred thousand Yojanas high. The distance between planets above the stellar zone is twice this (height) and they are one above the other.
132. Budha (Mercury) moves about beneath all stars and planets. Shukra (Venus) moves about above it. Above it is the planet Lohita (Mars).
133-135. Above it is Bruhaspati (Jupiter) and above that is Shanaishchara (Saturn). A hundred thousand Yojanas above Saturn shines the entire zone of the Seven Sages (Great Bear). A hundred thousand Yojanas above the Seven Sages shines Dhruva (Pole star), son of Utränapäda. He is the main pivot of all stars in the heaven. He has the compact divine stellar aerial chariot.
136-137. The height of the three worlds has been recounted by me in Yojanas. In the course of the Manvantaras, worldly Yajñas are performed for Devas by the people of different castes and stages of life. These Yajñas alone are conducive to the sustenance and stability of Devas.
138. The set of the three worlds has been explained. Understand what is beyond this. Above Dhruvaloka is Maharloka wherein those people staying till the end of the Kalpa reside. It is ten million Yojanas from Dhruva—that is the conclusion of wise men).
139. Janaloka is twenty million Yojanas from Maharloka. In it stay those Sadhakas (aspirants)-Daksha and others, the sons of Brahma. They live till the end of the Kalpa.
140. It is remembered that Tapoloka is forty million Yojanas above Janaloka. It is here that the Vairāja groups of Devas stay. They are exempt from the effects of burning of all living beings in the destruction of the universe.
141. Sixty million Yojanas from Tapoloka is Satyaloka. It is called Brahmaloka of those who are devoid of death and desire and so who never return to the Samsūra therefrom.
142. It is remembered (proclaimed) that the space above Brahmaloka up to the (upper crust of the) Cosmic Egg is a crore and fifty niyuta (a fifteen million) Yojanas.
143-144. The lower part extends to forty-six million five hundred thousand Yojanas. This lower half consists of movement (of stars, planets, etc.). In the upper half the movement ceases. Dhruvaloka Dhruvaloka and its top has been explained as has been heard by me mentioning the distance in Yojanas.
145. Now I shall mention the allotment of abodes to those living beings who deserve falling into hells due to their cruel actions.
116-149. The following are the hellsi1 Raurava, Rodha, Sukara Tāla, Taptakumbha, Mahājvāla, Shabala, Vimochana, Krimi, krimibhaksha. Lālābhakşha, Višharsana, Adhahšhiras, Pūyavaha, Rudhirandha, Vaitarana, Krišhņa, Asipatravana, Agnijvāla, Mahāghora, Samdamsha, Shvabhojana, Tamas, Krishnasūtra, Loha, Asija, Apralishtha, Vichyashva and others.
1. Veases 146-184 deal with the hells, the tortures therein and the sins that lead to these hells. The total number of hells is twenty-eight.
150. All these dark and gloomy hells are under the jurisdiction of Yama. Men of evil deeds fall into these severally.
151. All these hells Raurava etc. are reported to be beneath the Earth. A perjuror, a person taking up a side by making false statements and untruths falls into the hell Raurava of ruthless grasp.
152. A slayer of a cow, a destroyer of a foetus and one who commits arson in the city fall into the hell Rodha. A slayer of a Brāhmana, a drink-addict and a stealer of gold fall into the hell Sükara.
153. A slayer of a Kshatriya, of a Vaishya in miserable circumstances or of a Brāhmaṇa as well as a defiler of the preceptor’s bed falls into the hell Tāla,
154. He who indulges in sexual intercourse with his sister and the soldier of a king (i.e. murderer of a king) fall into the hell Taptakumbha. A trader in (stolen) horses and protector of one who is kept in legal bondage fall into the hell Taptaloha.
155. He who sells his chaste wife, he who forsakes a devotee and he who indulges in sexual intercourse with his daughter or daughter-in-law falls into the hell Mahājvāla.
156-157. He who sells the Vedas, he who blasphemes the Vedas, those who abuse or disrespect elders or hit them with wounding words and one who carnally approaches forbidden women-all these fall into the hell named Shabala. A thief or a trespasser falls into the hell Vimoha.
158. He who dismantles or spoils public roads falls into the hell Kitaloha. Those who hate Devas and Brāhmanas, those who do not worship preceptors and those who contaminate precious gems fall into the hell Krimibhakshya.
159. He who eats food keeping his wife, friends and daughter (starving) falls into the foul-smelling hell Lālābhaksha.
160. A manufacturer of arrows, a potter, a person who takes away gold coins, a professional physician, one who sets fire to a garden-all these fall in (the hell called) Vishamsana.
161. He who accepts monetary gifts from evil men, he who officiates as a priest in the Yajña on behalf of an ineligible man and the man who maintains himself by stellar calculation fall into the hell Adhomukha.
162. He who sells milk, wine, flesh, lac, scents, juices, gingelly seeds and similar things falls into the terrible hell Püyavaha.
163. He who captures, fetters or ensnares fowls, cats, boars, birds, deer, rams and sheep will also fall into the same hell.
164-166. Learned men say that these (following) sinners fall into the hell Rudhirandha a Brāhmaṇa who rears goats, sheep and buffaloes, handles wheels and banners or makes a livelihood with the sale of dyes and colours (or by staging plays etc.); a dealer in birds; he who performs Yajñas on behalf of all and sundry in the village, he who burns other men’s houses; he who poisons others; he who makes a living by pimping and pandering; he who sells Soma juice; a drunkard; a flesh-eater; wilful slayer of animals; a slayer of buffaloes and deer; he who creates (imaginary) festivals; a tailor by profession; and one who is treacherous to one’s friends.
167. There is no doubt in this that those who feed the people sitting in the same row with different sorts of food-stuffs (and thus are partial), fall into the terrible hell Vidbhuja.
168. He who invariably utters falsehood, he who is voluble in scolding others, he who is inauspicious-these sinners fall into the terrible hell named Mutrākirņa.
169-170. Men who kill those who offer libations of honey, fall into Vaitarani. Insane persons, persons of dejected mind, those who are devoid of purity of conduct, persons of furious temperament, persons who make others miserable, persons given to deceitful ways, fall into the hell Asipatravana. Persons killing Urabhras (rams) or hunting deer, are cut, mutilated, dragged and pulled in a terrible manner in that hell.
171. Those who cat and drink (forbidden stuffs) in a hermitage fall into the hell Agnijvāla. They are eaten by steel beaked crows of dark and diverse colours.
172. Persons with the vow of holy rites and celibacy, breaking those vows by discharging semen even in dreams, fall into the hell Sandamśha.
173. Those who are taught or ordered about by their sons invariably fall into the hell Shvabhojana.
174. Those who perform actions contrary to the rules of castes and stages of life on being urged by anger or elation, go to hell (Niraya).
175. The hot-centred great hell Raurava is white (?) from outside and terrible. The extremely terrible Tapaḥ is beneath it. It is cool-centred.
176. Listen and understand these being described in serial order. Beneath the Earth only seven hells are mentioned.
177. They are the outcome of Adharma (sin). They are Andhatāmisraka and others. Raurava is the first among them. Then there is Mahāraurava.
178. Beneath this is the other hell which is both cold and scorching. This third hell is Kālasūtra which is remembered as Mahāhavividhi* also.
*mahahir-vividhah (Bd. P.v. 181) having great serpents of various kinds.
179. The fourth hell is Apratişhtha, and Avichi is remembered as the fifth. The next one is Lohaprushtha and Avidheya is the seventh.
180. The first hell is called Raurava because it is very terrible. Although it contains water, it is remembered as one that scorches. Beneath it is the hell Tapah that is terrible, cold and very low.
181. Biting serpents are said to be in the terrible Kālasūtra. Nothing can stay in the hell Apratishtha. There is a terrible whirling in it.
182. Avichi is said to be very terrible because the sinners are crushed by means of mechanical contrivances. The hell Loha (Prushtha) is still more terrible, because all Karmans are exhausted in it (by experiencing the fruit thereof).
183. (Defective verse) Though the beings in the hell are without bodies, the harassment, afflictions and sufferings that they undergo in the Avidheya hell are irremediable.
184. All these hells are as terrible as mountains and devoid of light above. In all these the misery due to sin is very intense.
185-186. These two worlds on the top are devoid of any light whatsoever. Although they are like the other worlds, the sufferings in these two worlds by means of fiery piles (?) are the worst. They take up bodies capable of experiencing these sufferings as a result of their previous actions. Intensity of suffering is common to all these worlds.
187-188. The sufferings of the beings doomed to hell are innumerable. They undergo misery. When the sins have been exhausted, they are born again in the womb of lower animals or as Devas. Devas are stationed above and Närakas (beings doomed to hell) are stationed below.
189. Caused by Dharmas or Adharmas they develop befitting bodies for the purpose of experiencing the fruits thereof.
190. Devas see the hellish beings standing topsy turvy below them. The hellish beings too see all the Devas standing topsy turvy.
191. There is no distinction in Lokāloka as to the top or bottom because these worlds have no tip or root. They are held in position naturally.
192. This situation, this Samjñā (? name) is natural to Lokāloka (?).
The Brāhmaņas who were performing the Satra then spoke to Yayu.
The Sages said:
193-194. Mention completely the number of living beings residing in Lokāloka and moving about in existence.
On hearing the words of the sages, Maruta spoke these words.
Väyu said:
195-196. O excellent ones among men, all the creatures can by no means be entirely enumerated.1 They are beginning less and endless. They are jumbled and mixed with one another. Only a general inference can be made to fix their number. The number cannot be positively asserted. They are mentioned to be numerous. Even with a divine vision they cannot be known. How can I with limited knowledge and ordinary vision fix their limit?
1. Verses 193-208 give the Purāņic notions about the number of Jivas in each species.
197. Actually no question is asked on what cannot be conceived or known. Understand what has been named and numbered by Brahma.
198. The earthly worms born of Samseka (sprinkling or watering) etc. form about a thousandth part of the number of immobile beings.
199. This has been decisively arrived at that all the aquatic creatures together come to about a thousandth part of the creatures born of Samseka.
200. All the worldly birds should be known as forming a thousandth part of the number of aquatic living beings.
201. All the animals, the quadrupeds, should be known as constituting a thousandth part of the number of birds.
202. The bipeds (men) in this world should be known as constituting a thousandth part of all the quadrupeds.
203. Righteous men should be known to constitute a thousandth part of the entire number of bipeds.
204. Of the righteous men only a thousandth part goes to heaven. Of those righteous men who go to heaven only a thousandth part qualify themselves for absolution (Mokşha).
205. Persons staying in the abodes of torture are equal to those who go to heaven. Those wicked souls who fall into the dark Raurava after death are harassed by both chill and heat.
206. They suffer bitter pain. The bodies of those who reach the abodes of torture become benumbed. Raurava should be known as hot. Blazing splendour and hot liquids flow there.
207. The Tapa hell is in solid form and always chill. Good and righteous people going to heaven are very rare.
208. This fixation of number is made by the self-born lord Ishvara himself. Human calculation recedes. Only the calculation of Brahmă decides (properly).
The Sages said:
209-210. Mahah, Jana, Tapaḥ, Satya, Bhūta, Bhavya and Bhava-all these worlds have been recounted by you. Please mention precisely what their difference is and what the distance between them is.
On hearing these words of the sages of sublimated sexuality, Väyu, who has seen the real truth mentioned these facts to them.
Vāyu said:
211. Learned men see that manifest through inference; the Yogins see it directly by means of Yogic power and those who habitually perform holy rites observe it through Pratyāhāra (withdrawal of physical senses), meditation and penance.
212-214. The enlightened Rubhu, Sanatkumāra and others who possess pure intellect, the Virajas (those who are free from Rajoguņa) free from sorrow, those excellent saintly men like Brahmå himself who are never fading (always full of delight, Yogins adhering to Brahman, and the sages Vālakhilya and others—all these have observed the residence of the eternal lord from close quarters. That residence cannot be conceived or argued about. It makes good men contented. I too have observed it by remaining close at hand.
215-216. Since Ishvara is so subtle as the atom, he can only be conceived by learned men. The following ten everlasting attributes are always present in Shankara-jñāna (perfect knowledge), Vairāgya (detachment), Aišhvarya (overlordship or possession of mystic powers), Tapas (penance), Satyam (truthfulness), Kşhamā (forgiveness), Dhruti (fortitude), Draşhtrutva (supervision), Atmasambandha (contact with the soul) and Adhishthanatva (the state of being the support of all).
217. He is Vibhu (all-powerful and omnipresent). The fire of Yogic power of the Yogins is kindled by his blessings. Assuming physical bodies, he helps the world of human beings.
218. The abode of that eternal lord is imperishable, fixed and untarnished by worldly chaos. It is the eighth (one beyond the seven Lokas). It is conceived by Māyā and the greatest of all.
219. The eightfold Prakruti and its creations are created by him through Māyā. Lord Maheśhvara is Mäyin (Master or possessor of Mayā). The withdrawal (annihilation) of Devas is done there (in his abode).
220. Listen to and understand even as I recount in detail and in the proper order. The distance between Bhūrloka and Brahmaloka is one hundred and thirty-one million five hundred thousand Yojanas.
221. The space of Brahmānda above Brahmaloka is fifteen million Yojanas.
222-223. This is the highest point that can be reached. Beyond that no one can go. The eternal, uncountable, subtle Prakrutis supported by mutual Guņas exist there. Their attribute is to create the Kshetrajña termed Brahmā who makes them function and is present there.
224-226. It is in them that all these exist: the possessor of Prakruti, the subtle, supporting, the eternal one, the unproduced, great abode, the great atom, the great one lying down, the undying, the unimaginable, unembodied, the mental form, the manifestation, the disappearance, the maintenance and the blessing. Vidhi (Brahma) cannot be compared to anyone else. The great Ishvara is like Paramāņu. With his brilliance he makes this illuminated. He is beyond the darkness.
227. The golden egg that was evolved at the outset as Aupasargika (a relevant adjunct) was very huge and wholly circular. It was evolved out of Ishvara.
228. The germination of seed is from Ishvara. Kşhetrajña (individual soul) is considered as the seed. They speak of Prakruti as the Yoni (the source of the origin) and that is of the nature of Nārāyaṇa.
229. The creator of all the worlds, the noble-souled omnipresent lord in contact with Prakruti creates Brahmaloka and Brahmānda through his body, for the purpose of the creation and maintenance of the worlds.
230. Beyond Brahmaloka and beneath the upper crust of the Cosmic Egg --n between these two is the Pura (city), his divine abode Manomaya (consisting of the mind). 1
1. Verses 230-300 give a poetic description of the city of Shiva and the description of the residents therein.
231. That is the abode of the embodied Ishvara of unmeasured splendour. The city named Shiva is there and it is the refuge of those who are afraid of rebirth.
232. O excellent Brāhmaṇas, it is full one hundred thousand Yojanas in extent. Within, it is as extensive as the sphere of the Earth.
233-34. It is surrounded by a massive gold rampart of solar splendour. It has brilliance of the mid-day Sun outshining the lustre of all others. It has four golden portals embellished with strings of pearls. The enclosures are well-constructed with bright golden adjuncts.
235. That divine city (shines well) with the sounds of bells reverberating in the sky. Neither the fear of death, nor distress nor the exhaustion of old age finds a place there.
236. No other city deserves to be compared to this city. It extends to a hundred thousand Yojanas to the ten quarters.
237. That city is pervaded by the brilliance of the bull bannered lord and so it stands (firm). The creation of that golden city is by means of mental conception.
238-240. The city shines much with scattered diamond dust. In the gardens and parks therein, there are divine lotuses which have the lustre of the autumnal Moon, which resemble the rising Sun, which are half white and half red and which are made of gold. With their stalks having the lustre of Marakata (emerald) gem they are of the size of the wheels of chariots. In fragrance, beauty and tenderness they are unequalled.
241-242. Some lotuses resemble the wings of a bee; some are golden. Some are half black and half red. Their inner surfaces are very tender. The lotuses covering up the whole place seem to be so many umbrellas.
There are seven great rivers there. Understand their names.
243. The following are the beautiful rivers in that excellent city: Varā, Varenya, Varadā, Varārhă, Varavarņini, Varama, and Varabhadrā.
244. The excellent rivers contain water shining like split jewels. It is mixed with the petals of red and blue lotuses. Foams and whirlpools add to their beauty.
245. Neither Brahmarşhis nor Devas, nor Asuras nor Pitris nor others knew that city of the inconceivable lord.
246. Only those noble-souled ones who perform meditation without agitation and who have conquered their sense-organs by means of good yogic power, see that city of the bull-bannered one.
247-248. There is a splendid golden palace in the middle of that excellent city of unequalled splendour. It is divine and it resembles the great Meru mountain. It is enveloped in gracious glory. It has a thousand ‘feet’ (columns). It is embellished all round with incomparable gems and jewels.
249-254. Its splendour all round is increased by means of invaluable and incomparable gems. It is embellished in some sections with crystals, in some sections with lunar stones, in other sections with lapis lazuli, in some sections with shining gems resembling the Moon, in some with brilliant gems as beautiful as the rising Sun, in others with golden jewels refulgent like fire, in some sections with jewels shining with silver lustre, in other sections with blue sapphire gems and in some sections with firmly fixed diamonds. It was heightened in splendour by means of brilliant windows and ventilators of various sizes. It is decorated with festoons and flags shining like the rays of the Moon. Sounds of golden bells reverberate in it. Joy and revelry are ever present there. Its refulgence is heightened by the residences of Kinnaras, which have the shape and lustre of the evening clouds. Just as the mountain-lord Meru shines with its golden peaks, so also the palace shines with shining water currents all round abounding in golden flowers.
The whole city shines with golden flags and banners. Similarly, the lordly palace shines with its terraces and landing spots.
255-257. In this abode of the three-eyed lord there is a statue of Vasanta (Spring). The goddesses Lakşhmi, Śhrī, Kirti, Shobha and Sarasvati are present there in physical bodies (created through Māyā). These eternal goddesses endowed with beauty and fragrance are innumerable and of mutually dependent (complementary) qualities. They are the ornaments of all precious stones and source of the origin of loveliness and dalliance. The highly blessed goddesses divided them elves into a hundred crores and diligently wait upon the Lord with Umā.
258. They have thousands of other maid-servants behind them, beautiful and endowed with splendour and glory. They all have eyes like the petals of lotuses.
259. They rejoice along with the Ganas as huge as mountains and as brilliant as fire; they exhibit their extremely attractive amorous gestures and sportive activities.
260-264. Some are hunch-backed; some are dwarfish; some have beautiful bodies; some are horse-faced; a few are slender like the red variety of sugarcane; some are hideous and terrible with flat faces, some have loosely hanging bellies; a few have short arms. Some have no eyes, some are small-footed; a few have the faces of the lord of beasts; others have faces and bellies like those of elephants; others are elephant-faced; a few are lion-faced and tiger-faced; some have red eyes; some beauties have huge breasts and charming eyes, there are beautiful ladies with curly locks of hair and comely eyes; others can assume any form they wish. There are women with different dresses and features. They are worthy of the abode of the lord; they move about everywhere within the palace. Lord Maheśhvara of ten arms sports therein.
265-266. He lives with Nandin and the noble-souled Ganas of universal forms as well as Rudra-gaņas of equal exploits and liberal-mindedness. They resemble sons of fire. They have hideous faces with curved fangs as huge as the sacrificial posts. He is being respected and diligently worshipped by those people moving about in aerial chariots.
267-268. He wears the garland of flowers of every season on his chest and inhales their fragrance. He is of a dark complexion like the blue lotus. His eyes are large, wide and copper-coloured. His hanging lips are a bit hideous. His sharp curved fangs appear to add to his beauty. His eyes are turned upwards. It is impossible to see him straight in the face. He is beautifully clad in bark garments.
269-270. He stands with his right arm (hand) clasping the left arm (hand) and keeping both of them clinging to his side- the hand that has destroyed the enemies of Devas and has never exhausted by fatigue in battles. In his left hand shines the weapon Pattiśha (a spear with a sharp edge). There also shines much his wonderful bow of ten colours, the twanging sound of which is very terrible. There is no other bow to equal its strength.
271. Again there is his Trident which has the refulgence of lightening. It never fails in destroying enemies. It has the most excessive splendour and it blazes brilliantly.
272. The sword of the noble-souled lord of Devas is the most excellent of all shining objects. Similarly does the cool-rayed Moon shine with its brilliant splendour and gorgeous body like the flame of fire in the sacrificial altar.
273. In front of the lord is the great golden Kamandalu (water pot). It is full of water and it shines splendidly.
274-275. The first (or the head) female doorkeeper (portress) of the goddess, named Vijayă stands there shining splendidly after making obeisance to the lord. She is a blessed lady with four arms. She is very popular. She wears whitish garments. A sword hangs from her (waist). There is a great pearl necklace covering her chest. She shines like another goddess Shri. She is unequalled and great.
276. There are other ladies behind her. They are accompanied by groups of celestial ladies. With their newly wed and beloved husbands they worship Shankara.
277. Groups of Gandharvas endowed with all characteristic features and accompanied by all musical instruments, sing songs of prayer before the lord of Devas.
278. The Lord of bulls, of broad chest and great height, shines there. He has the lustre of the autumnal cloud. He rejoices much in his (lord’s) house.
279. Then there is Skanda, his son, of unmeasured prowess.
He wears red garments. He is glorious and his eyes resemble the petals of an excellent lotus. He stays there with his followers
280-281. He has four followers (attendants), viz. Shākha Viśhākha, Naigameya and Astavān (?) They are devoid of vicious indulgence. They are not cruel. They are engaged in protecting the subjects. The deity having peacock for his vehicle (i.e. Skanda) shines in their company. He has great prowess. There, the lord having faces all round (i.e., six-faced) sports with big serpents as his toys.
282-283. Those kings who make gifts of gold to leading scholars, those householder Brähmaņas who live at home expounding Brahman, those who perform their Vedic study and penance in secret and those who maintain themselves by gleaning (grains) -all these become the honoured councillors of the lord of Devas.
284. Many Manvantaras expire and new Manvantaras come (yet the assembly of the lord stays as it was before). May the excellent and wonderful feats of Bhava, the lord of Devas, be heard.
285. Tigers are his followers. They have great speed and the lustre of gold. They are created by the lord himself and they move about as they please.
286. They are like Death unto god of Death. They subdue the arrogance of Yama. Who will (adequately) mention the innumerable superhuman faculties and excellences (of the Lord)?
287. Henceforth, I shall recount again the excellent and wonderful activities of Bhava, pursued sympathetically for the sake of blessing the living beings. Listen and understand.
288-292. (Defective verse) There are a thousand living (beings) created through Maya and fettered to eight pillars in that abode of the three-eyed lord. They have the excellent features of the lords of the quarters by having these attributes:
1. They are as huge as the Mandara mountain and shine like it.
2. In strength and prowess they are unequalled.
3. They have the colour of pearl necklace, Kunda flower
and the Moon.
4 They roar like the rumbling cloud (illuminated by) lightning.
5. They wear crystalline jewels on their heads.
6. They have cloud-like dark garments (covering their bodies).
7. They are marked with Śhrīvatsa mark in Vajra (adamant).
8. Their fingers(toes) with their claws resemble the Trident and hence they are termed Shūlapāņin (armed with trident).
To the excellent shining columns of that important palace they are severally tied by means of fiery fetters. Thus they live there very happily.
Appreciating these words of Vāyu, the surprised sages, the saints residing in the Naimişha forest said:
293. “O omnipresent lord, O holy lord, the vital air of all living beings, who are those great beings in the forms of lions? Where are they born? Of what forms are they?
294. What is their guilt for which those lions have been severally bound by means of Vaiśhvānara (fiery) fetters by the lord of all living beings?”
295. On hearing their words Vāyu spoke thus: “Those thousand lions are the embodied forms of the Furies of the lord and created by the noble-souled Iśhvara after removing them from his own body. They are given the physical forms of lions.
296-297. After granting the boon of freedom from fear to all living beings, they had been fettered formerly by means of the fiery bonds. When (dispute arose with Dakşha) regarding his share in the Yajña, that Yajña of Daksha was completely destroyed sportfully by a single lion that had been released from bondage at the behest of Ishvara after knowing that the wrath of the goddess has been incurred (by him).
298. At that time the great goddess Mahākālī came out of Mahadevi (goddess Uma), the eternal witness of all rites, along with the Bhūtas (goblins) as her followers.
299. That fury is the holy lord Virabhadra who permanently resides in Rudra’s abode. He is of incomprehensible form. He is the wiper (remover) of the anger of the goddess.
300. Thus the palace, the incomparable residence of the lord of Suras, the highest secret of all, has been recounted by me to you.
301-303. Henceforth I shall describe the other residents and objects of that city which is the most excellent of all beautiful cities. It is situated in the atmospheric regions. There are many other palaces decorated wonderfully with various kinds of gems. There are many flags there heightening their beauty. The palaces are richly endowed with things fulfilling all desires. They are beautified splendidly by parks and gardens. Some are made of silver and some of gold. Some are like the evening clouds (red) and some resemble the Kailāsa mountain (white). All are lofty.
304. In those excellent palaces, the followers of Bhava who perform good rites, rejoice enjoying various means of pleasures liked by them such as sweet melody etc.
305. Different kinds of auspicious mythological stories are recounted along with the chanting sounds of Vedas. The sounds of songs and musical instruments are heard all round; chantings of prayers (echo everywhere).
306. These sounds are incomparable. All of them mingled together (are very pleasing). These and similar things occur on the tops of those palaces.
307. The palaces are auspicious and built of gold. Each of them has a thousand columns. It is embellished all round with excellent and incomparable gems and jewels.
308. They are beautified with crystals like the Moon, with brilliant lapis lazuli stones and pieces of gold resembling the rising Sun and having the lustre of fire.”
309. On hearing this, the ascetics residing in the Naimisha forest expressed loudly (their wonder). Their doubts being aroused, they spoke these words to the Wind-god.
The Sages said:
310. Who are those noble-souled followers of Bhava there? Indeed, they are the most worthy of being blessed. Well do they rejoice in that excellent city.
Having heard the words of the sages, Väyu spoke:
311-314. Osages! May this be heard. Only the following have attained Sälokya (residence in the same region that of Shiva) with Rudra, the eternal and never changing region. They alone attain identity of forms and excellent features with Bhava. They are the people who are devoted to the lord of Devas. They are of bashful temperament (ashamed to do sinful things). They are powerful but not covetous. They are vigorous but have perfect self-control. They observe the middle course in taking food and other activities. They have conquered their sense organs and they revel in their own souls (meditating on souls). They are far above the influence of Dvandvas (mutually opposed pairs like pleasure-pain). They are gentle and extremely enthusiastic. They are devoid of jealousy and enmity. They love all living beings. They are quiescent, unagitated and they do not exert themselves in worldly pursuits.) Their conscience is pure. They are pure in mind, speech and activity. With single-minded attention they seek refuge in Maheśhvara.
1. A Purāņic way of describing the Salokată, Samipata and Sarupata types of liberation.
315-318. Those who live in Shiva’s palace are all universal formed with fire-like faces. They have kaparda (matted hair). Their throats are blue in colour, the neck white and the fangs very sharp. They are three-eyed with the crescent Moon forming their coronet. Matted hair is worn by them. All of them are heroic. They have ten arms and have the fragrance of lotus. All of them resemble the midday Sun in brilliance and wear yellow garments; all of them are armed with Pinaka bows. They ride white bulls. They are endowed with glory; they wear ear-rings; they are embellished with pearl necklaces; in brilliance they are superior to Devas; they are omniscient and observers of everything.
319. They divide themselves into various forms and enjoy various sports and pleasures, rare for others. They are devoid of death and old age.
320. They can go anywhere they please. They are great Siddhas themselves and they are further enlightened by other Siddhas. Thus the attendants of the eleven Rudras of great souls are crores and crores.
321. With them, Maheśhvara, the noble-souled lord of Devas, the beloved lover of Parvati, rejoices there fully sympathetic with his devotees.
322. I do not find any difference between those Rudras and the noble-souled Bhava. I am speaking the truth unto you.
323-324. The lordly Matariśhvă (Wind-god) thus concluded the holy story. All the sages resplendent like the Sun, considered that they attained great blessing on hearing the extremely meritorious story of the three-eyed Lord. They were delighted much. Honouring him suitably they spoke thus to Väyu of great strength.
The Sages said:
325-326. O highly exalted and fortunate Wind-God! The excellent holy Aupasargika eighth abode of Ishvara and its magnitude has been recounted precisely to us by you. It is redolent with the excellent fragrance of the great Ātman.
327. The grandeur of Mahadeva is difficult to be understood even by Suras. Due to the greatness belonging to himself, the lord of unmeasured splendour has thousand Gaņas.
328-329. Non-delusion is effected by him in his devotees in order to bless them. In the abode of the lord of Devas, the Vibhūti (excellence, grandeur) that assumes a cosmic form shines very well. It is unequalled and is served (attended) by Brahmalakşhmi (the glory of Brahma or Brahman) itself. It appears like the Moon that pervades the sky with the moonlight.
330. You have also mentioned everything regarding the noble-souled Rudras who are equal to Mahadeva. All these stories came out of your mouth like nectar.
331. Without drinking it devoutly, of what use are our excellent holy rites? There is nothing (?) which is not known by us. O Prāņa (life-breath), O excellent one among Devas, it behoves you to answer our question precisely.
Sūta said:
332. That lord (Wind-god) spoke: What else shall I explain again? O sages of excellent rites, what should be recounted by me? I shall tell it.
The Sages said:
333-335. Please precisely recount to us what, at the time of Abhūtasaṁplava, will be the state of the Adityas who stand by as attendants (near the lord), the lions who had been the outcome of the lord’s furious outburst, the Vaiśhvānara groups of Bhütas (goblins), the tigers and other followers about whom you have mentioned along with the groups of lions and tigers. What will be their state as well as the state of those who have attained Siddhi at the time of the terrible dissolution, when all living beings are destroyed?
(On hearing it) Mātarishvā (the Wind-god) said:
336-338. This is the greatest and (secret) reality.1 I shall recount it. Please listen. Those who have gone there before, the sons of Brahma, viz. Sanaka, Sananda and Sanātana, Vodhu, Kapila, Āsuri of great fame, Sage Panchashikha and others have known the existence of Ishvara, the unmanifest source of origin (and attained salvation).
1. Here is a description of what happens to the residents of Shiva’s city after Abhutasamplava. They enter Lord Shiva who is a subtle Paramánu. The concept of Shiva as an atom shows Vaišheshika influence. Historical Sankhya teachers like Kapila, Āsuri, Panchashikha are elevated to the exalted position of sages like Sanatkumāra, Şanaka.
339-341. Thereafter, when much time elapses, at the close of the Kalpas, when even the great Bhūtas (Elements) are destroyed and utter annihilation takes place, many crores of Rudraganas delightedly (meditate on) Maheśhvara, closely adhere to eight types of truth (?), desist from enjoying melody and other objects of pleasure, enter all the living beings through their brilliance accompanied by perfect knowledge and attain the unagitated Vaihāyasapada (the abode of firmament) in order to bless the living beings sympathetically.
342. The noble-souled ones attain to Maheśhvara of the subtle nature of Paramāņu (Atom) there. They cross the river of births and deaths of great eddies and whirlpools of terrific nature.
343. Then they see Sharva and the great Brahman. They are accompanied by those seven goddesses who have been glorified (before).
344-345. Lord Shankara draws within him the thousand lions, the Adityas, the Vaiśhvānara groups of Bhūtas, the tigers and his own followers (the Rudraganas). Thereafter he draws these seven Lokas that rush (towards him) and the five Mahabhūtas the great elements).
346-347. Accompanied by Vişhnu, he makes (the worlds) united (sustained) and annihilates. He is Rudra who is of the nature of Saman and Yajur (Vedas). He is warped and woofed both within and without, decisively. O Brahmaņas, he is the only lord and leader. He is beginningless. He is the annihilator.
348-349. Then all those sages (of Naimisha forest) refulgent like the Sun consecrated the sacred fire in their own hermitage. They thereafter devoted themselves to the worship of Maheśhvara by means of the purity of their inner soul mentally, verbally and physically.
350. They were merciful towards all living beings and engaged themselves in observing fasts and holy rites. All their doubts were cleared and the unequalled divine Yoga was attained by them.
351. After attaining these by means of the mind endowed with perfect knowledge and their greatest devotion, the Sālokya form of salvation was attained by them. It is the eternal and unchanging region.
352-355. He who regularly reads this hymn of prayer narrated by Väyu, whether a Brāhmana, a Kshatriya or a Vaiśhya but observing his duties, attains Salokya with Rudra. He will be endowed with devotion and be free from ailments. A Shūdra who is not addicted to wine, who is a devotee of Bhava and who has conquered his sense organs, remains till the time of dissolution without obstacles and attains the leadership of Ganas or the abode coveted by all. If he is a wine addict, he rejoices with those groups of Bhūtas who are drunkards. Being worshipped on the earth he will be the granter of boons to men. Thus the Wind-god the excellent lord spoke these words.