13. Chapter 13

भुशुण्ड उवाच । जगत्प्रसररूपस्य न देश उपयुज्यते । न कालो धारणे स्तम्भ आलोकस्याम्बरे यथा ॥ १ ॥

bhuśuṇḍa uvāca | jagatprasararūpasya na deśa upayujyate | na kālo dhāraṇe stambha ālokasyāmbare yathā || 1 ||

Bhusunda Said:—The universe which contains the totality of existence, and appears as a wide extended sphere; is not in need of any pre-existent place or time as recipients of its substance just as the etherial light (of the twilight), requires no prop or pillar in the heavens for its support.

मनोमनननिर्माणमात्रमेतज्जगत्त्रयम् । शान्तं तनु लघु स्वच्छं वातान्तः सौरभादपि ॥ २ ॥

manomanananirmāṇamātrametajjagattrayam | śāntaṃ tanu laghu svacchaṃ vātāntaḥ saurabhādapi || 2 ||

The fabrication of this triple world (containing the celestial, terrestrial and infernal regions), is the mere thought or working of the mind; and all this is more quiet and calm, more minute and light, and much more translucent than the odor residing in the air.

चिच्चमत्कृतिमात्रस्य साधो जगदणोः किल । वातान्तः सौरभं मेरुरन्यानुभवयोगतः ॥ ३ ॥

ciccamatkṛtimātrasya sādho jagadaṇoḥ kila | vātāntaḥ saurabhaṃ meruranyānubhavayogataḥ || 3 ||

The world is a wondrous phenomenon of the intellect, which though it is as minute as a particle of fragrance borne by the wind; appears yet as big as a mountain to the sensation of the outward organs of sense.

यं प्रत्युदेति सर्गोयं स एवैनं हि चेतति । पदार्थः संनिवेशं स्वमिव स्वप्नं पुमानिव ॥ ४ ॥

yaṃ pratyudeti sargoyaṃ sa evainaṃ hi cetati | padārthaḥ saṃniveśaṃ svamiva svapnaṃ pumāniva || 4 ||

Every one (animal being) views and thinks the world, in the same form and light as it presents unto him; just as the operations of the mind and visions in a dream, appear as they occur to their recipients and to no other besides.

अत्रैवोदाहरन्तीममितिहासं पुरातनम् । यद्वृत्तं देवराजस्य त्रसरेणूदरे पुरा ॥ ५ ॥

atraivodāharantīmamitihāsaṃ purātanam | yadvṛttaṃ devarājasya trasareṇūdare purā || 5 ||

Here I will instance an old legend, of what happened to Indra—the lord of Gods, when he was confined in a minute particle in times of yore.

क्वचित्कदाचित्कस्मिंश्चित्किंचित्कल्पद्रुमेऽभवत् । कस्यांचिद्युगशाखायां फलं जगदुदुम्बरम् ॥ ६ ॥

kvacitkadācitkasmiṃścitkiṃcitkalpadrume'bhavat | kasyāṃcidyugaśākhāyāṃ phalaṃ jagadudumbaram || 6 ||

It came to pass once upon a time, that this world grew up as a small fig fruit on a branch of the Yuga tree, in the great arbour of a kalpa age.

ससुरासुरभूतौघमशकाहितघुंघुमम् । शैलमांसलपातालद्युभूम्युग्रकपाटकम् ॥ ७ ॥

sasurāsurabhūtaughamaśakāhitaghuṃghumam | śailamāṃsalapātāladyubhūmyugrakapāṭakam || 7 ||

The mundane fruit was composed of the three compartments of the earth, sky and infernal regions, containing the gods and demigods of heaven, the hills and living creatures on earth, the marshy lands below, with troops of gnats and flies.

चिच्चमत्कृतिचारूच्चैर्वासनारसपीवरम् । विविधानुभवामोदं चित्तास्वादमनोहरम् ॥ ८ ॥

ciccamatkṛticārūccairvāsanārasapīvaram | vividhānubhavāmodaṃ cittāsvādamanoharam || 8 ||

It is a wondrous production of the intellect (which is its architect); and is as high as handsome full-blown buds with the juice of desire (i.e. it is full of all delights, that the heart can desire). It is odorous with all kinds of flavourous fragrances, that we can feel and tempting to the mind by the variety of its savours that are sweet to taste.

बृहद्ब्रह्मतरुप्रौढसत्ताव्रततिकोटिगम् । अहंकारमहावृन्तं समालोकसमुज्ज्वलम् ॥ ९ ॥

bṛhadbrahmataruprauḍhasattāvratatikoṭigam | ahaṃkāramahāvṛntaṃ samālokasamujjvalam || 9 ||

This tree grew upon the Brahma tree (otherwise called the udumvara or fig tree), which was over hung by millions of creepers and orchids;egoism is the stalk of the fruit, which appeared beautiful to sight.

मोक्षद्धारविकास्यास्यं सरिदब्धिशिरावृतम् । मात्रापञ्चककोशस्थं तरत्तारकसीकरम् ॥ १० ॥

mokṣaddhāravikāsyāsyaṃ saridabdhiśirāvṛtam | mātrāpañcakakośasthaṃ tarattārakasīkaram || 10 ||

It is encompassed around with oceans, seas and arteries, and whose face-light is the principal door. It is salivating the starry heaven above and the moist earth below.

कल्पावसानजरठं काककोकिलगाम्यथ । पतितं शान्तिमायातं क्वाप्यन्तावासनं गतम् ॥ ११ ॥

kalpāvasānajaraṭhaṃ kākakokilagāmyatha | patitaṃ śāntimāyātaṃ kvāpyantāvāsanaṃ gatam || 11 ||

It is ripened at the end of the Kalpa age, when it becomes the food of black crows and cuckoos (messengers of darksome death); or if it falls below there is an end of it, by its absorption in the indifferent Brahma.

तत्राभूदमराधीशः शक्रस्त्रिभुवनेश्वरः । क्षौद्रकुम्भनिषण्णानां क्षुद्राणामिव नायकः ॥ १२ ॥

tatrābhūdamarādhīśaḥ śakrastribhuvaneśvaraḥ | kṣaudrakumbhaniṣaṇṇānāṃ kṣudrāṇāmiva nāyakaḥ || 12 ||

There lived at one time the lord of gods said:—the great Indra in that fruit, just as a big mosquito resides in an empty pot in company with the small gnats as their great leader.

गुरूपदेशस्वाभ्यासात्स क्षीणावरणोऽभवत् । महात्मा भावितान्तात्मा पूर्वापरविदां वरः ॥ १३ ॥

gurūpadeśasvābhyāsātsa kṣīṇāvaraṇo'bhavat | mahātmā bhāvitāntātmā pūrvāparavidāṃ varaḥ || 13 ||

But this great lord was weakened in his strength and valour by his study of and the lectures of his preceptor on spiritualism; which made him a spiritualist, and seer in all past and future matters.

नारायणादिषु ततः कदाचिद्वीर्यशालिषु । क्वचिदेव निलीनेषु सत्स्वेकः ससुराधिपः ॥ १४ ॥

nārāyaṇādiṣu tataḥ kadācidvīryaśāliṣu | kvacideva nilīneṣu satsvekaḥ sasurādhipaḥ || 14 ||

It happened once on a time, when the valiant god Narayana and his heavenly host, had been reposing in their rest; and their leader Indra was so debilitated in his arms; that the demigods rose in open rebellion against God.

शस्त्रज्वालानलोद्भारैरयुध्यत महासुरैः । विजितस्तैर्महावीर्यैरतो व्यद्रवदाद्रुतम् ॥ १५ ॥

śastrajvālānalodbhārairayudhyata mahāsuraiḥ | vijitastairmahāvīryairato vyadravadādrutam || 15 ||

Then Indra rose with his flashing arms and fire, and fought with the fighting Asuras for a long time; but being at last defeated by the superior strength, he fled away in haste from the field.

दिशो दश सुवेगेन दुद्रावाभिद्रुतोऽरिभिः । न विश्रामास्पदं प्राप परलोक इवाधमः ॥ १६ ॥

diśo daśa suvegena dudrāvābhidruto'ribhiḥ | na viśrāmāspadaṃ prāpa paraloka ivādhamaḥ || 16 ||

He ran in all the ten directions, and was pursued by the enemy wherever he fled; he could get no place of rest, as a sinner has no resting place in the next world.

तद्भान्तदृष्टिष्वरिषु मनाक् छिद्रमवाप्य सः । प्रशमं कायसंकल्पं नीत्वा स्वं स्वान्तरे बहिः ॥ १७ ॥

tadbhāntadṛṣṭiṣvariṣu manāk chidramavāpya saḥ | praśamaṃ kāyasaṃkalpaṃ nītvā svaṃ svāntare bahiḥ || 17 ||

Then as the enemy lost sight of him for a moment, he availed to himself of that opportunity; he compressed the thought of his big body in his mind, and became of a minute form on the out-side of himself.

कमप्यर्कांशुकोशस्थं त्रसरेणुं विवेश सः । संविद्रूपतया पद्मकोशं मधुकरो यथा ॥ १८ ॥

kamapyarkāṃśukośasthaṃ trasareṇuṃ viveśa saḥ | saṃvidrūpatayā padmakośaṃ madhukaro yathā || 18 ||

He then entered into the womb of an atom, which was glittering amidst the expanse of solar rays; as a bee enters into the cup or seed vessel of a lotus bud, by means of the consciousness of his personal minuteness.

स तत्राशु विशश्राम चिरादाश्वासमाययौ । अथ विस्मृतसंग्रामो निवृत्तिं समुपागमत् ॥ १९ ॥

sa tatrāśu viśaśrāma cirādāśvāsamāyayau | atha vismṛtasaṃgrāmo nivṛttiṃ samupāgamat || 19 ||

He had his instant rest in that state, and then his hope of final bliss in the next; by utter forgetfulness of the warfare, and attainment of the ultimate beatitude of the nirvana torpitude in the end.

कल्पितं सद्म तत्राथ स क्षणादनुभूतवान् । तस्मिन्सद्मनि पद्मान्ते रेमे स्व इव विष्टरे ॥ २० ॥

kalpitaṃ sadma tatrātha sa kṣaṇādanubhūtavān | tasminsadmani padmānte reme sva iva viṣṭare || 20 ||

He instantly conceived in his imagination, his royal palace in that lotus, and he sat upon his lotiform seat (padmasana) within it, as if he was resting on his own bed.

गृहस्थः स ददर्शाथ कल्पितं नगरं हरिः । मणिमुक्ताप्रवालादिकृतप्राकारमन्दिरम् ॥ २१ ॥

gṛhasthaḥ sa dadarśātha kalpitaṃ nagaraṃ hariḥ | maṇimuktāpravālādikṛtaprākāramandiram || 21 ||

Then Indra otherwise called Hari, being seated in that mansion, saw an imaginary city in it, containing a grand edifice in the midst; with its walls studded with gems, pearls and corals.

नगरान्तर्गतोऽपश्यत्ततो जनपदं हरिः । नानाद्रिग्रामगोवाटपत्तनारण्यराजितम् ॥ २२ ॥

nagarāntargato'paśyattato janapadaṃ hariḥ | nānādrigrāmagovāṭapattanāraṇyarājitam || 22 ||

Hari (the Indra) beheld from within the city, a large country extending about it, and containing many hills and villages, pasture grounds for kine, forests and human habitations.

तादृग्रतिश्चेतितवान्सशक्रो भुवनं ततः । साद्र्यब्ध्युर्वीनदीशान्तं सक्रियाकालकल्पनम् ॥ २३ ॥

tādṛgratiścetitavānsaśakro bhuvanaṃ tataḥ | sādryabdhyurvīnadīśāntaṃ sakriyākālakalpanam || 23 ||

Indra then felt the desire of enjoying that country, with all the lands and hills, the seas to their utmost boundaries, as he had formed in his imagination.

तादृग्रतिश्चेतितवान्स शक्रस्त्रिजगत्ततः । सपातालमहीव्योमविष्टपार्कादिपर्वतम् ॥ २४ ॥

tādṛgratiścetitavānsa śakrastrijagattataḥ | sapātālamahīvyomaviṣṭapārkādiparvatam || 24 ||

Shakra (Indra) afterwards conceived the desire, of possessing the three worlds to himself, together with all the earth and ocean, sky and the infernal regions, the heavens, planetary spheres above and the ranges of mountains below.

तत्रातिष्ठत्सुरेशत्वे स भोगभरभूषितः । पुत्रो बभूव तस्याथ कुन्दो नामाथ वीर्यवान् ॥ २५ ॥

tatrātiṣṭhatsureśatve sa bhogabharabhūṣitaḥ | putro babhūva tasyātha kundo nāmātha vīryavān || 25 ||

Thus did Indra remain there as the lord of gods, and in possession of all abundance for his enjoyments; and there was born to him afterwards, a son named Kunda of great strength and valour.

ततो जीवितपर्यन्ते त्यक्त्वा देहमनिन्दितः । निर्वाणमाययौ शक्रो निःस्नेह इव दीपकः ॥ २६ ॥

tato jīvitaparyante tyaktvā dehamaninditaḥ | nirvāṇamāyayau śakro niḥsneha iva dīpakaḥ || 26 ||

Then at the end of his life time, this Indra of unblemished reputation, forsook his mortal frame, and became extinct in his nirvana dissolution, as when a lamp is extinguished for want of oil.

कुन्दस्त्रैलोक्यराजोऽभूज्जनयित्वा सुतं निजम् । कालेन जीवितस्यान्ते जगाम परमं पदम् ॥ २७ ॥

kundastrailokyarājo'bhūjjanayitvā sutaṃ nijam | kālena jīvitasyānte jagāma paramaṃ padam || 27 ||

Kunda reigned over the three worlds (of and like his father), and then having given birth to a boy he departed to his ultimate state of bliss, after expiration of the term of his life.

तत्पुत्रोऽपि तथैवाथ कृत्वा राज्ये सुतं निजम् । जगाम जीवितस्यान्ते पावनं परमं पदम् ॥ २८ ॥

tatputro'pi tathaivātha kṛtvā rājye sutaṃ nijam | jagāma jīvitasyānte pāvanaṃ paramaṃ padam || 28 ||

That son also reigned in his time (like the sire), and then departed at the end of his life time, to the holy state of supreme felicity, by leaving a son after him.

एवं पौत्रसहस्राणि समतीतानि सुन्दर । तत्राद्यापि सुरेशस्य येषां राज्ये स्थितोंऽशकः ॥ २९ ॥

evaṃ pautrasahasrāṇi samatītāni sundara | tatrādyāpi sureśasya yeṣāṃ rājye sthitoṃ'śakaḥ || 29 ||

In this manner a thousand generations of the grandsons of the first Indra, have reigned and passed away in their time; and there is still a prince by name of Ansaka, reigning over the state of the lord of gods.

इत्यद्ययावदमरेश्वरवंश एव संकल्पिते जगति शक्रपदं विधत्ते । तस्मिन्क्षतेऽपि गलितेऽपि हतेऽपि नष्टे क्वाप्यम्बरे दिनकरातपपावनाणौ ॥ ३० ॥

ityadyayāvadamareśvaravaṃśa eva saṃkalpite jagati śakrapadaṃ vidhatte | tasminkṣate'pi galite'pi hate'pi naṣṭe kvāpyambare dinakarātapapāvanāṇau || 30 ||

Thus the generations of the lord of immortals, still hold their sovereignty over the imaginary world of Indra; in that sacred particle of sunbeam in empty air, although that atomic particle is continually going to decay and waste in this long course of time.