Saturday, 24 April 2021

THE GOD AFTER DISSOLUTION | BHAVISHYA PARVA SECTION - 10

CHAPTER X

(THE GOD AFTER DISSOLUTION)

Markandeya-Rishi-sees-the-illusory-potency-of-the-Lord

Vaishampāyana said:—Thus when every thing will be converted into one ocean the highly illustrious Lord Hari, having brought about the dissolution of the universe as the material cause, exists as pure intelligence. The great Nārāyana, who is above the reach of the quality of Rajas and whom the learned describe as eternal, covered with his own consciousness, lies asleep for three ages in the body of the impassable ocean the fruit of the quality of Rajas and of elements. The Purusha, having a head, feet etc., is attainable by Yoga and sacrifices, but the Great Purusha is different from him. This pure intelligence lies in all. The Lord created from his mouth Brahmā and the Saman reciters, and from his arms Hotas and Adhyaru priests. He then created Mitra and Varuna, the reciters of the Vedas, Samprastata and Pratishta. From his belly he created Pratiharta and Pota. From his two thighs he created Adhyapak and Neshta, from his hands created Agnidra and Subramanya and from his arms he created Grāvā and Unneta. Thus the Lord created these most eminent sixteen sacrificial priests. The Lord is known in the Vedas as the great Soul. Through sacrifices one can attain to Him. The Vedas, Upanishads and the sacrifices are described as the means for attaining to Him. When the Lord exists in the form of his pure intelligence a wonderful affair takes place. It is heard that Mārkandeya witnessed it (1-12).

By virtue of a boon granted by the Lord and His power the great Rishi Mārkandeya lived for many thousand years. And when he was worn out he lived in the cavity of His belly. There he recited names, performed Homa and practised hard penances. Afterwards issuing out on pilgrimage he visited all the sacred shrines of the world, hermitages, various countries and cities. Thus travelling he gradually came out of the Lord's mouth; but over-powered by the illusory power of the Deity he could not think that he had come out (13-16). Thus coming out of His mouth Mārkandeya saw one ocean, i.e., Brahma in pure intelligence and all covered with the darkness of ignorance. Seeing it, he was possessed by a dreadful fright and was anxious about his own life. But seeing the Pure Intelligence he was pleased and filled with great wonder. Unable to discriminate all particularly and wholesale, he, stricken with terror, thought—"Is this my thought, stupifaction or dream? All these appear to me in a different light and nothing seems as real. The Real is shorn of attachments and the pain of ignorance. It never appears in such a mental desire. What is this region divested of the moon, the sun, the air, mountains and earth?" Thus thinking he saw in that great ocean like into a cloud surcharged with water a mountain-like Purusha lying asleep. That Purusha was as if afflicting the worlds with his sunny effulgence. He was awake as if for his gravity and breathing like a serpent (17-23). Then curiously enquiring "Who must be he?" the great Muni Mārkandeya approached the Lord and gradually entered into the cavity of his belly. Entering there and thinking that he had dreamt a dream he, with firm conviction, began to move about there as before. As formerly Mārkandeya ranged over the surface of the earth visiting all the shrines so he travelled there. By his Yoga power he saw in the cavity of the Deity’s belly a hundred performers of sacrifices accompanied with profuse gifts, and the Brāhmanas and other castes of good conduct who were observant of the duties of the four Ashramas and following good ways. Although he travelled there hundreds and thousands of years the intelligent Mārkandeya could not arrive at the end of the cavity (24-29).

Thereupon once on a time Mārkandeya again came out of (the Lord's) mouth and saw a boy asleep on the branch of a fig-tree. The inside of that forest, girt with one ocean, was covered with dew and was not therefore visible: the earth was shorn of the four sorts of creatures and everything looked dreadful. Seeing it Mārkandeya was again filled with curiosity, but could not get near that boy who was effulgent like a thousand suns. Afraid of the Lord's illusion he stood by the solitary water and thought "Have I not seen it before?" He then descended into the calm and limitless ocean and worn out with fear and toil he began to enjoy rest there (30–34).

Thereupon the Lord Purusottama, who had assumed the form of a swan and attained to boy-hood by His Yoga power, said in a voice gave like the muttering of a cloud (35). The Lord said:—"O my son, O foremost of heroes and ascetics, O Mārkandeya, you are a boy. You are greatly worn out with toil. Come near me, you have no fear (36)."

Mārkandeya said:—"Who, mentioning my name, has destroyed my age of many thousand years and my asceticism and is thus afflicting me? While Brahmā, the lord of the universe, designates me as long-lived, it is not proper for any amongst the gods to address me thus. By my ascetic power my head has become immortal. What man, desirous of giving up his ghost, has mentioned my name and felt the desire of of seeing death?" (37–39)

Vaishampāyana said:—When the great Muni Mārkandeya thus expressed himself in anger the Lord again addressed him who was filled with rage (40).

The Lord said:—O my son, I am your father and preceptor Hrishikesha, the ancient Purusha who granted you a long lease of life. Why do you not approach me (41)? Formerly your father Hiranyagarbha, practising hard penances, adored me for having a son. Having created you a great Rishi of a dreadful head, of unlimited life and effulgent like fire I, out of my will, conferred you on him. Save my own kinsman no one can see me when I engage in Yoga and sport in the all-extending ocean (42-44).

Vaishampāyana said:—Thereupon hearing of his name and family the long-lived and great ascetic Mārkandeya, adored of the world, with a delighted heart and having his eyes expanded with surprise, placed his folded hands on his head, saluted the Lord with a hanging head and said (45-46).

Mārkandeya said:—O sinless one, I want to know truly that thy illusory power by which thou hast assumed the form of a boy and art lying in the one ocean. O lord, what is this form? and by what name art thou known in the world? There is not a single element here. Methinks thou art the great element (47-48).

The Lord said:—I am Nārāyana, Brahmā and the cause of the birth of all creatures. I create and destroy all elements. I am Indra, the year amongst the seasons, the cycle of cycles, the revolution of cycles. I am the entire host of creatures and gods. I am Shesha amongst the serpents, and Garuda amongst the birds, I have a thousand heads and a thousand feet. I am Aditya, the sacrificial Purusha, the sacrifice, the fire that carries oblations, the ocean and am known as the eternal. I am that Brāhmana Yati amongst the twice-born who have purified their souls by practising austerities in the world, who have controlled my intellectual faculties by practicing it for many births. I have pure wisdom, am the soul of the universe, and the foremost of Yogins. I am the destroyer of all elements and the end of the universe. I am Karma and energy and the propounder of religion for creatures. I have no Karma of my own. I am the soul of the creatures and eternal. I am Prakriti, Purusha, the Prime Deity, eternal and undecaying. I am the duty and penance of the followers of all the orders. I am Hayasira and the presiding Deity of the ocean of milk. I am honesty, truth, great, one and Prajāpati. I am known as the Sankya, Yoga, the great station, worthy of being adored with sacrifices and the lord of learning. I am luminary, air, earth, sky, water, ocean, stars and the ten quarters. I am the year, Soma, Indra, the sun, the ocean of milk, the other oceans, the forest fire, and the Samvartaka fire. I drink the watery Havi. I am ancient, great, the future and am known as the origin of all. Every thing that you see, hear and perceive in this world is identical with me. O Mārkandeya, I had created this universe before. See, I am creating it to-day and will do so in every cycle. Understanding all this, and being eager to acquire my virtue and spiritual powers do you range happily in the cavity of my belly. Along with Brahmā and Rishis the celestials are living on my body. Know me therefore as manifest and unmanifest, as identical with Yoga and unconquered. I am the great mystic Mantra of three words Om and the sacred verse Gāyatri which is known as conferring three objects of life (49–66).

Vaishampāyana said:—The great Muni Vyasa has described in the Vedas and Purānas that the Lord, assuming the universal form, made the Rishi Mārkandeya enter into his belly through his mouth. In order to see personally the great unmanifest Atman and enjoy supreme bliss that foremost of Munis, Mārkandeya, entered into the cavity of the belly and began to enjoy rest there. Assuming various forms and ranging in the great ocean shorn of the sun and moon the eternal Lord, the Great Atman gradually creates the world and destroys it at the time of dissolution (67–69).

Source: https://archive.org/details/AProseEnglishTranslationOfHarivamsh

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அக்ரூரன் அக்னி அங்கிரஸ் அசமஞ்சன் அதிதி அதிரதன் அநிருத்தன் அந்தகன் அரிஷ்டன் அருந்ததி அர்ஜுனன் அனு அஜபார்ஷன் அஜமீடன் அஸ்தி ஆபவர் ஆயு ஆரியா தேவி ஆஹுகன் இந்திரன் இளை உக்ரசேனன் உக்ராயுதன் உசீநரன் உதங்கர் உபரிசரவசு உமை உல்பணன் உஷை ஊர்வசி ஊர்வர் ஏகலவ்யன் ஔர்வர் கக்ஷேயு கங்கை கசியபர் கண்டரீகர் கண்டூகன் கதன் கபிலர் கமலாதேவி கம்ஸன் கருடன் கர்க்கர் கர்ணன் காதி காந்திதேவி கார்த்தவீர்யார்ஜுனன் காலநேமி காலயவனன் காலவர் காளியன் கிருஷ்ணன் குசிகன் குணகன் குணவதி கும்பாண்டன் குரோஷ்டு குவலயாபீடம் குவலாஷ்வன் கூனி கைசிகன் கைடபன் கோடவி சகடாசுரன் சக்ரதேவன் சங்கன் சததன்வன் சத்யகர்ணன் சத்யகர்மன் சத்யபாமா சத்ருக்னன் சத்வதன் சந்தனு சந்திரவதி சந்திரன் சம்பரன் சரஸ்வதி சனத்குமாரர் சன்னதி சாணூரன் சாந்தீபனி சாம்பன் சால்வன் சிசுபாலன் சித்திரலேகை சித்திராங்கதன் சிருகாலன் சிவன் சுக்ரன் சுசீமுகி சுநாபன் சுனீதன் சூரன் சூரியன் சைசிராயணர் சௌதி தக்ஷன் தசரதன் தந்தவக்ரன் தமகோஷன் தரதன் தன்வந்தரி தாரை திதி திதிக்ஷு திரிசங்கு திரிவிக்ரை திருமிலன் திரையாருணன் திலீபன் திவோதாஸன் துந்து துந்துமாரன் துருவன் துஷ்யந்தன் தூம்ரவர்ணன் தேவகன் தேவகி தேவாவ்ருதன் தேனுகன் நந்தன் நந்தி நரகாசுரன் நஹுஷன் நாரதர் நாராயணன் நாராயணி நிகும்பன் நிசுந்தன் நித்ராதேவி நீபன் பஞ்சஜனன் பத்மாவதி பத்ரன் பப்ரு பயோதன் பரசுராமர் பரதன் பரத்வாஜர் பலராமன் பலி பாணன் பார்வதி பானு பானுமதி பிரதீபன் பிரத்யும்னன் பிரபாவதி பிரமர்த்தனன் பிரம்மதத்தன் பிரம்மன் பிரலம்பன் பிரவரன் பிரஸேனன் பிராசேதஸ் பிராப்தி பிருது பிருதை பிருஹதாஷ்வன் பிருஹஸ்பதி பீஷ்மகன் பீஷ்மர் புதன் புரூரவன் பூதனை பூமாதேவி பூரு பூஜனி மதிராதேவி மது மதுமதி மயன் மனு மஹாமாத்ரன் மாயாதேவி மாயாவதி மார்க்கண்டேயர் முசுகுந்தன் முரு முருகன் முஷ்டிகன் யசோதை யது யயாதி யுதிஷ்டிரன் ரஜி ராமன் ருக்மவதி ருக்மி ருக்மிணி ரேவதி ரைவதன் ரோஹிணி லவணன் வசிஷ்டர் வராகம் வருணன் வஜ்ரநாபன் வஸு வஸுதேவன் வாமனன் வாயு விகத்ரு விதர்ப்பன் விப்ராஜன் விப்ருது வியாசர் விரஜை விருஷ்ணி விஷ்ணு விஷ்வாசி விஷ்வாமித்ரர் விஷ்வாவஸு விஸ்வகர்மன் வேனன் வைவஸ்வத மனு ஜயந்தன் ஜராசந்தன் ஜனமேஜயன் ஜஹ்னு ஜாம்பவான் ஜியாமோகன் ஜ்வரம் ஸகரன் ஸத்யபாமா ஸத்யவிரதன் ஸத்ராஜித் ஸத்வான் ஸஹஸ்ரதன் ஸ்ரீதாமன் ஸ்வேதகர்ணன் ஹயக்ரீவன் ஹரி ஹரியஷ்வன் ஹரிஷ்சந்திரன் ஹிரண்யகசிபு