1 – Uttara Bhaga - Description of the Dissolution of the Universe 

 Although the title signifies the 'merger of the entire three worlds in their constituent elements during the period of a complete day (i.e. day and night) of Brahma (vide VV. 236, 237), it contains much more material from the description of future Manus or rather Manu-periods and the ultimate dissolution of everything after god Brahma's 'merger' into the 'equilibrium of three gunas'. 

The influence of Sankhya theory of involution of the universe is obvious under the Purānic way of description of dissolution. 

1. After hearing the third Section recounted by the intelligent Sūta, the excellent sages asked him about the fourth Pāda. 

The sages said: - 

2. "Out of tenderness and affection for us, the third fore-gone Section has been covered by you. Describe in detail the fourth Section called 'annihilation' (Samhāra). 

3-4. Recount to us all the Manvantaras, the earlier ones along with the others (i.e. future ones). Narrate to us the details of all the Saptarshis (seven sages). In the present Manvantara, mention all the parts in detail about the Creation ofthe Great Soul. Mention everything to us in detail and in the proper order." 

Sūta said: -

5-6. "I shall narrate to you this Fourth Section along with the description of) annihilation. O excellent sages, I shall mention everything as it is. 

Listen, O Brāhmanas, to this creation of Vaivasvata Manu who is the current Manu of noble soul. Listen to his creation in detail and in the proper order. 

7. Understand, even as I recount, the summary of the Manvantaras along with the future seven (Manvantaras) a& well as the dissolution of the worlds. 

8. These Manvantaras have been recounted perfectly. The subjects (i.e. creations) in the seven Manvantaras have also been recounted.¹ Listen to the brief description of the future Manvantaras from me. 

1. For the general information about Manu-Periods (Manvantaras). aide supra I. ii. 35-150-215, Ibid chapters 36, 37, 38. 

9. I shall mention the details of Sāvarna the future Manu and son of Vivasvān (the Sun god). Understand briefly the future² (details). 

2. As stated in Bh. P. XII.7-15, in every Manu-Period there are five types of officers: (1) Manu, (2) A group of seven sages, (3) A group of gods, (4) Indra or the chief of gods, (5) Sons of Manu. There it some variation in the details of names etc. of these officers in different Purānas. In this Purāna also the information about these office-bearers etc. is given in. a rather confusing way that it is somewhat difficult to prepare a tabular statement for each of the Manus with the names of special office-bearers of each category under him even though the information here is more detailed than in other Purānas like VP. 

The future Saptarshis (Seven great Sages) etc. mentioned in w. 10-22 belong to the 8th Manu, Savarna. Cf. VP. III. ch. 2.14-19. 

The author states that 'due to the multiplicity of repetitions', he has curtailed details (V. 37 below.) 

10-13. The future great sages are remembered as seven in number. They are Gālava of Kaushika family, Jāmadagnya (i.e. Paraśhurāma) of Bhārgava family, Dvaipāyana of Vasishtha family, Krupa of Shāradvata family, Dīptiman of Atri family, Rusyaśhrnuga of Kaśhyapa family and Aśhvatthāmā, the son of Drona, of great renown, of Bharadvāja family. These are the noble-souled seven great sages of the future. 

There will be three groups of Devas named Sutapash Amitābhas and Sukhas. Each of these groups of Devas is remembered as consisting of twenty Devas. I shall mention their names separately. Understand the same with attention, and concentration. 

14-16a. The twenty Devas of the Sutapa group are: Rutu, Tapa, Shukra, Kruti, Nemi, Prabhākara, Prabhāsa, Māsakrut (? Bhāsakrut), Dharma, Tejas, Raśhmi, Kratu, Virāt, Archismān, Dyotana, Bhānu, Yaśhas, Kīrti, Budha and Dhruti. Thus the twenty Sutapas have been glorified with their names. 

16b-17. The twenty Devas of the Amitabha group are: - Prabhu, Vibhu, Vibhāsa, Jetā (Jetr), Hantā (Hantr), Arihā, Rutu, Sumati, Pramati, Dīpti, Samākhyāta, Mahas, Mahān, Dehī, Muni, Ina, Postā (Post*¹), Shama, Satya and Viśhruta. These are the twenty Amitābhas. They have been duly recounted. 

18-19. The twenty Devas of the Sukha group are: -Dāma, Dānī, Ruta, Soma, Vitta, Vaidya, Yama, Nidhi, Homa, Havya, Huta, Dana, Deya, Data (Dātru), Tapas, shama, Dhruva, Sthāna, Vidhāna, and Niyama. These twenty are mentioned as the groups of Devas called Sukhas in the first (future) Manvantara of Sāvarna. 

20-21. They are the sons of the noble-souled Kaśhyapa, the son of Marichi. In that Manvantara (the above-mentioned) sixty Devas will be born to Kaśhyapa who is the present one. Nine sons will be born to Manu Sāvarna. 

22. They will be Virajas, Arvarīvān, Nirmoka and others. I shall mention the nine sons in the other Sāvarna Manvantaras. 

23. Other Sāvarna Manus will be the future sons of Brahma. They are four, endowed with divine visions such as Merusăvarni etc. (or from Merusāvarni). 

24. They are the grandsons of Daksha, the sons of Kriyā, his daughter. They have equipped themselves with great power of penance on the ridge of the Meru. They have great prowess. 

25. They are begot by Brahma and others as well as by the intelligent Daksha. On passing away, they go over to Maharloka. They will resort to Meru and become the future Manus. 

26. Those persons endowed with dignity and splendour were formerly born in the Chakshusha Manvantara. They them - selves will be born in the future Manvantaras. 

27. Of those Manus who are the grandsons of Prāchetasa Daksha, five are named Sāvarnas and four are born of great sages. 

28. One Sāvarni is the son of Samjñā, born of Vivasvān (the Sun-god). The eldest son of Samjñā is lord Manu, son of Vivasvān. 

29-30. Their excellent manifestation is at the advent of Vaivasvata Manvantara. Thus these fourteen Manus, who cause the increase of reputation have been glorified in the Vedas, Smrutis and Purānas. All of them are the mighty ones with great potentiality. All of them are lords of subjects as well as those of living beings. 

31. The entire Earth including the cities and consisting of seven continents is to be protected by those rulers of men for the full period of a thousand Yugas. 

32. Their detailed description along with that of their progeny and power of penance will be stated. These creations of Svāyarribhuva and other Manus, it should be known, are fourteen. 

33. They hold offices of authority in the Manvantaras (only) once. After the expiry of the tenure of their office they resort to Maharloka. 

34. (?) Of them six have passed on and the rest are eight in number. The lord Manu reigns by himself in the case of the previous ones as well in the current one. 

35. I shall recount those who yet remain along with the Devas, Sages and Dānavas. O Brāhmanas, I shall mention to you all the - future ones along with the creation of their progeny. 

36. Their details should be known through the example of creation of Vaivasvata Manu, because all of them are neither inferior nor superior to Vivasvān. 

37. Due to the multiplicity of repetitions, I shall not recount the details of the future as well as past Manvantaras. 

38. Hence the creations in the different families should be understood partially for the realization of their details and proper sequence. 

39. A virtuous daughter of Daksha is well-known by the name Suvratā. She was the most excellent of all the daughters and was the eldest daughter of Vīrinī. 

40. The father took his daughter of Brahma. Vairāja (i.e. Brahma), was seated there attended upon by Dharma and Bhava. 

41-44a. Brahma spoke to Daksha who was seated near Bhava and Dharma. This, your daughter Suvratā, will pro create four sons who will be splendid Manus establishing the discipline of the four castes. 

On hearing the words of Brahma, Daksha, Dharma and Bhava, the three of them along with Brahma mentally approach ed that girl. 

Immediately that girl gave birth to four sons similar in appearance and form to them because they were of truthful conception. 

44b-46. Even as they were born, they were prepared for carrying out their duties. They were endowed with splendour, with physical bodies produced immediately and capable of experiencing and enjoying. 

On seeing them born by themselves and uttering Vedic hymns, they (Brahma and others) became excited. They pulled them saying "My son, My son". Meditating upon them as born of themselves, they spoke among themselves. 

47-49. "He shall take unto him as his son, the one who is similar to him in physical form, who is similar to him in physical features, size and prowess. Welfare unto you, let him take the one who is of the same complexion (as his son). Certainly, the son always conforms to the form and feature of his father. Hence, the son is equal to his father and mother in prowess". 

After arriving at this argument among themselves, all of them took their respective sons. 

50-54. After the Chākshusha Manvantara had elapsed and the Vaivasvata Manvantara had arrived, a son named Rauchya was born to Ruchi, the Prajāpati. 

He who was begot of Bhūti as the son of Kavi, was named Bhautya. 

In the Vaivasvata Manvantara two Manus were born of Vivasvān. 

One is well known as Vaivasvata Manu and the other is reputed as Jāyarna.

The learned lord Vaivasvata Manu should be known as -tke-soiLjQf_Saihjñā. Another (fet-ivasvctta Mānu is remembered as the feon of Sjyvarnā. 

Those Sāvarna Manus, the four born of great sages, have equipped themselves with the power of penance. They persons achieving all their tasks as Manus in their respective future Manvantaras. 

55-56. In the first (future Manvantara) three groups of Devas will be born when Merusăvarni¹, the son of Daksha, is the Manu. They will be Paras, Marīchigarbhas and Sudharmans. Each group consists of twelve Devas. Those noble-souls have all been born in the Vaivasvata Manvantara as the sons of Rohita, the Prajāpati, the son of Daksha. They will be the future groups of Devas. 

1. Vy. 55-65 give details of the office-bearers, gods, sages etc. of Meru-Sāvarni who is otherwise known as Daksha-Sāvarni. Cf. VP. III.2.20-23. Our text gives more detailed information about these categories or groups of office-bearers than in VP. 

57. Aiśhvara, Vāku, Varhsha, Rāhu and (the other eight) Grahas (planets) should be known as Paras. Understand the others. 

58-59, The following are the twelve Marlchis viz. Vājipa, Vājijit, Prabhūti, Kakudmi, Dadhikravan, Vipakva, Pranita, Vijaya, Madhu, Utathya and two Uttamakas (?). 

I shall mention the Sudharmans by name. Understand them. 

60-61. Varna, (?) Athagarvi*, Bhuranya, Vrajana, Amita, Asita, Dravaketu, Jambha, Aja, Shakraka, Sunemi and Dyutaya. The Sudharmans are glorified thus. Then their Indra will be the future one named Adbhuta. 

*Anga and Viśhva as per Vā. P. 100.64. 

62-64a. This (Adbhuta) is Skanda, the son of Pārvatī (otherwise known as) Kārttikeya and Pāvaki. The seven sages in the Rohita Manvantara are Medhātithi of the family of Pulastya, Vasu of the family of Kaśhyapa, Jyotismān of the family of Bhrugu, Dyutimān of the family of Angiras, Vasina of the family of Vasishtha, Havyavāhana ofthe family of Atri and Sutapas of the family of Pulaha. 

64b-65. The following are declared as the nine sons of the first Săvarni: - Dhrutiketu, Dīptiketu, shāpa, Hasta, Nirāmaya, Pruthushravas, Anika, Bhūridyumna and Bruhadyaśhas. 

66-68. In the tenth recurrence of Manvantara, the Manu will be the second Sāvarni¹, the son of Dharma. In that future Manvantara, there will be two groups of Devas namely Sudhāmans and Viruddhas. 

1. Although the specific name of this second Sāvarni is not mentioned here, it is Brahma-săvarni. vide verse 81 below. VV. 66-81 stale the names of groups of gods, sages etc. during this tenth Manu Period. In V. 81 this Manu is called Prājāpatya (i.e. Brahma-săvarna). 

All of them are effulgent and they equally number a hundred. The hundred Prānas mentioned by the Sages in Purusa will be the Devas (during the reign) of the Manu, the son of Dharma. 

69-71a. Their Indra, it is said, will be the future learned śānti. 

The seven great sages will be the glorious Havismān of the family of Pulaha, Sukirti of the family of Bhrugu, Apomūrti of the family of Atri, Apava of the family of Vasishtha, Apratima of the family of Pulastya, Nābhāga of the family of Kaśhyapa -and Abhimanyu of the family of Angiras. 

71b-72. It is proclaimed that the following will be the ten sons of Manu: -Sukshetra, Uttamaujas, Bhūrisena, Vīryavān, Shatānīka, Nirāmitra, Virasena, Jayadratha, Bhūridyumna and Suvarchas. 

73-76. In the eleventh Manvantara of the third Savarna, the groups of Devas will be the following three, namely Nirvānaratis, Kāmagas (? Vihangama in Verse 75) and Manojavas. These three sets of noble-souled Devatās are well-known. Each of those groups of heaven-dwellers consists of thirty Devas. The thirty days of the month, the poets know, as the set of Devas named Nirvānaratis and the thirty nights are Vihangamas (Kāmagas)' Manojavas who had been mentioned as the third set of Devatās will be the Muhūrtas. Thus the Devas have been recounted. 

77. These are remembered as the future mental sons of Brahma. Their Indra is Vrusa by name. He will be the future king of Suras. 

78-81. Understand their seven sages too being recounted: They are Havismān oT the family of Kaśhyapa, Vapusmān of the family of Bhrugu, Aruni of the family of Atri, Nāga of the family of Vasishtha, Pusti who should be known as belonging to the family of Angiras, Niśhchara of the family of Pulastya and Atitejas of the family of Pulaha. 

The Devas in the eleventh Manvantara (have been, mentioned). The nine sons of the Sävarna of Prājāpatya (i.e. Brahmasāvarna) are Sarvavega, Sudharma, Devānīka, Purovaha, Kshemadharma, Graheshu, Adarśha, Paundraka and Maru. 

82. In the twelfth Manvantara Marni will be Rudra's son. The fourth Sāvarna will be Rudrasāvarna.¹ Listen to the Devas during his Manvantara. 

1. VV. 82-95a state the names of Saptarshis, Devas, etc. under the twelfth Manu Rudra-Sāvarna (-Savarni). 

83-85A. The future Devas (of this Manvantara) are said to be of five groups. They are Haritas, Rohitas, Sumanas, Sukarmans and Sutāras. 

The following ten are remembered as Haritas viz. Vidvān, Sahasrada, Parvata, Anuchara, Apārhśhu Manojava, Ürjā, Svāhā, Svadhā and Tārā. 

856-86. The following ten Devas are remembered as Rohitas viz. Tapa, Jñānī, Mruti, Varchas, Bandhu, Rasa, Rāja, Svarnapāda, Pusti and Vidhi. 

87. Those thirty-three Devas who have already been mentioned, beginning with Tusita, should be known as Sumanas. 

Understand the Sukarmans: They are Suparvā, Vruśabha, Prushta, Kapi, Dyumna, Vipaśhchit, Vikvama, Krama, Vibhruta and Kanta. These Devas are-Sukarmans. 

88-90, Understand the Sutāras: They are Varsha, Divya, Añjittha, Varchasvi, Dyutimān, Kavi, Subha, Havi, Krutaprāpti and Vyāpruta the tenth. The Devas called Sutāras have been glorified with their names. 

91-93. The highly glorious Rutadhāmā should be known as their Indra. The following are the seven sages of great achievement during the Manvantara of the last of seven Sāvarnis viz.-Dyuti the son of Vasishtha, Sutapas belonging to the family of Atri, Tapomūrti belonging to the family of Angiras, Tapasvī of the family of Kaśhyapa, Tapodhana of the family of Pulastya, Taporati of the family of Pulaha and Tapodhruti who is the seventh among them and should be known as belonging to the family of Bhrugu. 

94-95a. The following are the sons of the twelfth Manu viz.- Devavān, Upadeva, Devashrestha, Vidhūratha, Mitravān, Mitrasena, Chitrasenā, Amitrahā, Mitrabāhu and Suvarchas. 

956-96. In the- future Rauchya Manvantara, which is the thirteenth Manvantara,¹ only three groups of Devas have been mentioned by Svayambhu (Brahma). All those noble souls are the mental sons of Brahma. 

1. VV. 95-105 give the detailed list of Devas, Saptarshis, Manu's sons, etc. of the thirteenth Manu called Ruchi. Rauchya is the name of Manvantara after Manu Ruchi. 

97-100. Sutrāmans and Sudharmans, Sukarmans, these three are mentioned as the future groups of Devas who will imbibe Soma juice (Somapāyins). 

Of them, the sutrāmans are three. They are the thirty-three Devatās who should be worshipped separately by the Yajnikas (people who perform Yajñas). Understand that they are to be worshipped separately by means of Ajya (ghee) and Prfüdājya (ghee mixed with coagulated milk) alongwith Graha-SreStha (the most excellent one among the planets i.e. the Sun). The Sutrāmans (are also known as) Prayajyas. They are those who take in Ajya now. The Sukarmans are also called Anuyajyas because they are those who consume Prfadājya. The Sudharmans are Upayājyas. 

Thus the Devas have been mentioned. 

101. Divaspati of great inherent prowess will become their Indra. The sons of the son of Pulaha should be known as Ruchi's sons. 

102-103. (The Seven Sages, in the thirteenth Manvantara are as follows) Dhrutimān of the family of Angiras, Avyaya belonging to the family of Pulastya, Tattvadarśhī of the family of Pulaha, Nirutsuka ofthe family of Bhrugu, Nisprakampya of the family of Atri, Nirmoha of the family of Kaśhyapa and Sutapas of the family of Vasishtha-these are the sages in the thirteenth Manvantara. 

104-105a. In the thirteenth Manvantara, the following will be the sons of Manu Rauchya. They will be ten (in number). They are Gitra-Sena, Vichitra, Naya, Dharma, Dhruta, Bhava, Aneka, Kshatraviddha, Surasa and Nirbhaya. 

105b-107. In the fourteenth Manvantara of the Manu Bhautya, it is said that there will be five groups of Devas. The following five groups of Devas are remembered namely, Chākshusas, Pavitras, Kanisthas, Bhrājitas and Vāchā-Vruddhas. 

108-109. There are seven Svaras (Notes in the Gamut of Indian Music) beginning with Nisāda. Understand them as the Seven Chākshusas. The seven Sāman-Mantras beginning with Bruhat are the seven Kanisthas. The seven worlds are the Pavitras and the seven oceans are the Bhrājitas. Understand those sages as Vāchāvruddhas those sages who were in the Manvantara of Svāyambhuva Manu. 

All the Indras of the Manvantaras should be known as having similar characteristics such as splendour, power of penance, intellect, strength, learning and exploits. 

110-114. These Indras overpower all the living beings in three worlds by means of their qualities (irrespective of whether the living beings are mobile or immobile. The Indras (? or Devas) are Bhūtāpavādins, Hrusjas, Madhyasthas, Bhūtavādins and the Bhūtābhavādins. The three Vedas are competent in respect to Pravādins (those who argue and expound). 

The seven sages of the Bhautya Manvantara are Agnidhra of the Kashyapa family, Māgadha of the family of Pulastya Agnibāhu of Bhrugu family, suchi of Angiras family, śhukra of Vasistha's family, Mukta of Pulaha's family and shvajita who is said to be of the family of Atri. 

Now listen to the enumeration of) the sons of Manu. They are Uru, Guru, Gambhīra, Buddha, śhuddha, Shuchi, Kruti, Urjasvi and Subala. These are the sons of Bhautya. 

115-116. These four Savarna Manus are the sons of Brahma. A son of Vivasvān is (also) called Savarna Manu. 

The Manus Rauchya and Bhautya are considered to be sons (or descendants) of Pulaha and Bhrugu. 

During the reign of Bhautya¹ the Kalpa will shortly be completed. 

1. VV. 106-116 state the office-bearers in the regime of the last Manu Bhautya. Our text omits the name of Indra of this Manvantara. VP. III.2.41 informs us that Shuchi was the Indra then. He seems to be different from Shuchi, the son of this Manu (in v. 114). 

Sūta said: 

117-120. When all the Manvantaras pass by at the end of many Chaturyugas, when everything is annihilated it is called Samhāra. At the end of Manvantara all these (?) seven Devas of the family of Bhrugu (?), after enjoying the period of seventyone Chaturyugas while being stationed in the three worlds (pass away too). 

When the Manvantara passes by along with the Pitrus and Manus, the entire space of the three worlds will be devoid of support. 

The splendid abodes of Sthānins (the super-human beings presiding over various worlds) fall off on being separated from stars, constellations and planets. 

121-125. After passing away, the lord of the three worlds goes over to Maharloka where the fourteen groups of Devas, Ajitas and others are present. These Ajitas are long lived ones. They are Kalpavasins (staying alive throughout the Kalpa). They are indeed the fourteen groups of Devas in all the Manvantaras. It is reported that they go over to Janaloka along with their followers and with their physical bodies. 

When the Devas have gone over to Janaloka from MaharLoka, when the Bhūtādis (the Ahamkāra and other prime causes of the Universe) alone remain, when all the immobile beings have come to an end, when all the Lokasthanas (the abodes of worlds) beginning with Bhū and ending with Mahar have become void and when the Devas have gone up, it is the period when the Kalpavāsins (those who remain alive throughout the Kalpa) attain their Sāyujya (salvation). 

126. After withdrawing (i.e. annihilating) gods, sages, Pītrus and Dānavas (demons), god Brahma, on visualizing the end of his day at the end of Yuga, verily puts an end to his creation. 

127. Persons who know that the day of god Brahma terminates at the end of a thousand sets of four Yugas and that his night ends with a thousand sots of four Yugas are called the conversant ones with the day and night (of God-Brahma). 

128. The Pratisanchara (Dissolution awd reabsorption) of all living beings is of three types viz. Naimittika (Periodical), Prākrutika (Pertaining to Prakruti) and the Ātyantika (the ultimate one). 

129-131.       The Naimittika reabsorption (of the living beings) is the burning at the end of the Kalpa caused by Brahma (?) It is his Prasarhyama (withdrawal and Restraint) of all beings. The destruction of Karanas (instruments and means) of the living beings during Pratisarga (Reabsorption into Prakruti) is called Prākruta. 

The dissolution due to dawning of Jñāna (Perfect knowledge) is said to be Atyantika (the ultimate one) as it renders causes (of Sarhsāra) impossible. 

At the end of his Prahura (a watch or 1/8 part of a full day) Brahma annihilates Devas, the residents of the three worlds and again starts the creation. When he is desirous of sleeping. lord Brahma annihilates the subjects. 

1. After stating what happens after the day of god Brahma is over, the author explains the three types of dissolutions viz. Naimittika (Periodical), Prākrutika (Pertaining to Prakruti) and Atyanlika (The Ultimate one, resulting from spiritual knowledge) vide VV. 128-132. 

132. At the end of a thousand sets of Chaturyugas, when the period of annihilation of the Yuga arrives, the Prajāpati (Lord of the Subjects i.e. Brahma) begins to make the subjects abide in him (i.e. reabsorb in him).¹

1. vy. 132-178 describe the deluge that pervades the universe after the completion of Brahma's day. The description is common to all Purānas. 

133-136a. Then a continued drought lasting for a hundred years takes place. On account of it, only those living beings deficient in strength or having very little potentiality on the surface of the earth become dissolved and get mingled with the dust. 

The sun rises up with his seven rays for his chariot. The lord with rays of unbearable heat begins to drink water by means of his rays. As he blazes, his seventy brilliant green rays whirl again and slowly pervade the sky. 

1365-140. The worldly fire burns wood and fuel along with water (when water boils-many solids are dissolved in it). Hence, when the sun takes up water, it is said that it blazes. The sun is sprinkled when there is drought (i.e. when the sun blazes water becomes vapour); when there is drought the sun has a glow. Therefore, the sun blazes with water. Seven rays of the sun that blazes in the sky sucking up water, drink water from the great ocean. Being illuminated with that intake seven suns are evolved. Then those rays that have become suns, burn the four worlds in the four directions. Those fires burn up the entire Universe. 

141. With those rays, the seven suns move up and down. They blaze burning up (everything) like the fire at the close of the Yugas. 

142. Kindled by the waters, those suns with thousands of rays envelop the firmament and stay on, burning the Earth. 

143. Being burned by their brilliant flames, the Earth including mountains, rivers and oceans becomes bereft of moisture and/ascidity. 

144. Being restrained by those rays of the Sun, that burn brightly, that move about in a continuous series and that have variegated colours, the Earth is enveloped entirely, beneath, above and on all sides. 

145. The multifarious fires of the sun become expanded and augmented and then mingle with one another. They then form a single unit-a single flame. 

146. It will be the destroyer of all the worlds. That fire takes a circuitous movement and enveloping the set of four worlds burns it up by means of its fiery splendour. 

147. When everything mobile and immobile becomes dissolved, the Earth devoid of trees and (even) grass may seem like the back of a tortoise. 

148. Everything filled with its flames blazes like a solid ball of fire. The entire universe appears like a frying pan. 

149. Whatever be the animals and living beings-on the surface ofthe Earth or within the great oceans become annihi-lated and dissolved and turned into dust (ashes). 

150. The continents, the mountains, the subcontinents and the great ocean-all these will be reduced to ashes by that universal fire, the soul of everything. 

151. The kindled fire resorting to the earth blazes and drinks up water from the seas, rivers, nether worlds completely from all sides. 

152. Increased in its dimensions, this enkindled Sarhvartaka fire, of terrible form transcends the mountains and planets and annihilates the worlds. 

153. Thereafter, it breaks through the Earth and dries up Rasātala. After burning up Pātāla completely, it burns up the world of wind in the end. 

154-157a. After consuming the Earth from below it burns the firmament above. The innumerable flames and tongues of that Sariivartakarire rise up into thousands, millions and trillions of Yojanas. 

The excessively ignited fire burns Gandharvas, Piśhāchas and Rākshasas along with the great serpents. It burns entirely the globe of Bhūloka, Bhuvarloka, Suvarloka and Maharloka. The horrible fire of death thus burns the four worlds. 

157b-159. When all those worlds are pervaded by the fire above and on the sides, the terrible. Samvartaka clouds rise up. Getting the fiery splendour transmitted to it, the entire universe slowly assumes the form of a huge block of iron and shines thus. Thereafter, the terrible Samvartaka clouds rise up in the sky. They are of the size and shape of huge herds of elephants. They will be adorned with lightning streaks. 

160. Some of them are dark in colour like the blue lotus, some resemble the water lilies. Some appear like Vaidurya (Lapis Lazuli). Others resemble Indranīla (blue Sapphire). 

161. Other clouds appear white like conch and jasmine as well as dark like the black pigment. Some clouds are smoke-coloured and some are yellow. 

162. Some clouds have a shining lustre like the colour of a donkey. Similarly, some resemble the colour of the lac exudation. Others appear like the Manaliśhilā (Red Arsenic) and other clouds have the colour of doves. 

163. Some clouds resemble the glow-worm. Some are like the red orpiment. Some resemble the wings of the blue jay. Clouds like these rise up in the firmament. 

164. Some of the clouds are of the size of an excellent city. Some can be compared to herds of elephants. Some clouds shine like huge mountains. Some clouds appear like an extensive flat ground. 

165. Some clouds resemble the hall of games. Some can be compared to shoals offish. The clouds have different forms. They are aweful in appearance and make terrific thundering sound. 

166-169a. Then the clouds fill the entire area of the firmament. After that, these clouds, producing terrific rumbling sound group themselves in seven, identifying themselves with the-Suns, and they extinguish the fire. Then those clouds shower rain in huge torrents. They destroy the whole of extremely terrific and inauspicious fire. With the waters so profusely showered, the universe becomes filled up with it. With its splendour attacked and subdued by the waters, the fire enters into the waters. 

169b-173. Drenched by the shower, the fire is subdued and destroyed. The clouds arising from those fires permeate the entire universe with huge torrents of water-currents. Urged by the self-born Lord, they fill this universe with currents of water. Other clouds attack the seashore with huge columns of the downpour. Avast expanse of the ground including mountains, continents and the intervening spaces, being (as if) swallowed up, stand submerged in water. Then the water from the sky falls down on the Earth. A violent wind of terrible nature envelopes it all round in the sky. When everything mobile and immobile becomes dissolved and destroyed in that single terrible vast expanse of water, when thousand Chaturyugas are completed it is said that the Kalpa has come to a close. 

174-178. When the world is covered by Ambhas¹ (water), learned men say that it is Ekārnava (a general inundation of the sea). When the fire is destroyed, when everything is blinded, nothing is observed clearly whether Earth (land) or water, Ether or wind. AH the products of Earth and the waters of the ocean as well as Daivyas (those of celestial origin) become entirely immobilised. Without any movement they attain the state of a single unit and are designated as Salila (water). Then that Salila is remembered as one devoid of to and fro movement. 

1. Our author is fond of giving etymologies some of which are funny, vide the etymologies of ambhas 'water', salila 'water', aryava and Nara. 

That water which is called Arnava (ocean) covers this Earth. The word Bhā is used in Vyapti (pervasion) and Dipti (illumination). This water pervades the entire mass of ashes and becomes illuminated. So it is called Ambhas. 

179-181. The root ar (i.e. r) is used in the sense of multiplicity and quickness. In that single expanse of Sea (Ekārnava) the waters are not quick (i.e. they are stationary). Therefore, they are Naras. 

When a day of Brahma consisting of a thousand Chaturyugas passes by, the universe becomes Ekārnava for an equal period of time. Then all the activities of Prajāpati cease. 

Thus when everything mobile and immobile is dissolved and destroyed in that single vast expanse of sea, Brahma becomes an entity possessing thousand eyes and a thousand feet. 

182. The first Prajāpati (creator) who is expressly declared as a Person in the form of the Trayī, i.e. the three Vedas, is one with thousand heads, thousand feet, thousand arms and a gracious disposition. 

183. He has the brilliant complexion of the Sun. He is the protector ofthe Universe. He is unparalleled, the only one (without a second), the first, quickly overpowerer (of the mighty), a cosmogonic power (lit. born of a golden egg), the Supreme Person, the great one. It is recited in the scriptures) that he is beyond the quality called Rajas. 

184. At the end of the thousand sets of four Yugas, when all space is flooded with water on all sides, the lord becomes desirous of sleep. As he does not wish for light, he creates the Night. 

185-188. When all the subjects (creatures) of the four types (i.e. Ovoviparous, born of sweat etc.) are dissolved in him and lie within him, the seven sages see that Noble-souled Kāla (God of Time-God of death). These seven sages have acquired (divine) vision due to penance and they have reverted to the Janaloka. They are the noble souls beginning with Bhrugu and their characteristic features have already been explained. They can see with their eyes, the seven worlds beginning with Satya. During the period of the nights of Brahma they always see Brahma. 

The seven sages see Kāla who sleeps during his night. Since he abides beyond the Kalpas he is cited as Ādya (the Primordial one). 

189-190. He is the creator of all living beings repeatedly during the beginnings of Kalpa. Lying down thus, the Prajāpati of great splendour takes up everything and keeps it himself. He, the maker of all, stays in the waters of the single vast expanses of the Sea in darkness during the night. 

191. When the Night comes to a close, Prajāpati wakes up. He becomes induced with a desire to create. He then once again applies his mind to the activity of creation. 

192-196. Thus, when Prajāpati becomes calm after creating everything including the worlds, when the Naimittika (periodic or occasional) dissolution pertaining to Brahma occurs, it is remembered that all living beings get separated from their bodies. 

When all the living beings are burnt by the rays of the Sun, when the excellent Devas, sages and Manus (are submerged) in that watery flood, all those living beings beginning with the Gandharvas and ending with the Piśhāchas, perish too. 

Those that are not burned up resort to Jana-Loka (world) at the beginning of the Kalpa. The living beings of the lower strata of animals and those beings. that have fallen into the hell-all those become burned up. All of them will be rid of their sins. As long as the universe is flooded by water, those beings too become submerged in water. 

197. When the night becomes dawn, all those living beings are born again from Brahma of unmanifest source of origin. 

198. The Sages, the Manus and the four types of living beings – all these are born again. It is mentioned that even, those Siddhas do have birth and death. 

199. Just as the rising and setting of the Sun in this world happens regularly, so also it should be remembered that the birth and death of all living beings are happening; regularly. 

200-203. The re-birth after the annihilation of all living beings is called Samsāra. 

After the rainfall, all the immobile beings (i.e. trees etc.) are reborn (i.e. germinate and grow). In the same manner alter the subjects regularly (take their origin) in every Kalpa. 

Just as the different seasons, the various characteristic features of the seasons do manifest themselves in various forms in their due order, so also are the different happenings in the course of the days and nights of Brahma. All the living beings mobile and immobile enter Brahma, the Prajāpati, the lord of Time in the process of dissolution. They come out of him at the time of creation. He is the great lord of great Yogic power. 

204. He is the creator of all living beings repeating the process at the beginnings of Kalpas. The great lord is both manifest and unmanifest. To him belongs this entire Universe. 

205-207. (Partially defective Text). It is he by whom the waters are at first-created, the waters that reach the surface of the Earth along the path taken before. They go back again along the same path to the heaven. Thus they go up and down, due to the Sun. In the same manner, human beings go up and down, due to their auspicious and inauspicious activities. They move about here and there in the course of their transmigrations from body to body. 

There are Devas, Manus, Lords of Subjects and Siddhas who reach heaven. It is on being evolved and created by them that the virtuous beings take their birth (in the various species) in accordance with their fame. 

208-209. Henceforth, I shall recount the time of Ābhūtashamplava¹ (the annihilation of all living beings). The Manvantaras that are yet to be, have been explained, O Brāhmanas, by me, along with the creations of subjects and also along with the Devas. Altogether there are fourteen Manvantaras and they extend to a period of a thousand Chaturyugas. 

210. When two thousand Chaturyugas are completed it is called Vishesa Kalpa (? Special Kalpa). This should be known as the day of Brahma under its calculation. 

211. A mātrā has been made equal to a Nimesa (winking of the eye) by a person at leisure. Fifteen winkings of human eyes make one Kalpā.¹ 

1. The units of time are re-stated here to give the idea of the time of Ābhūta-samplava. 

212. (Defective Text) (?) Nine winkings make a Kshana or five winkings make one Kshana. Twenty winkings make one Kasthā. Three Kasthās make one Prastha (?). Seven Prasthas make one udaka (?). One more (i.e. Eight Prasthas) make one Lava. * (?) 

• Prob. "Lava" meaning - A Lava consists of five Kshanas*. 

213. It should be known that thirty Lavas make one Kali. Thirty Kalās make one Muhurta. Thirty Muhūrtas make one day and night. This is the position. 

214. One day and night consists of more than six hundred Kalas (30 x 30=900). These should be known in accordance with the movements of the moon and the Sun. 

215-216. (?) Fifteen Nimeshasmake one Kaspha. Thirty Kasfkās make one Kalā. Thirty Kalās make one Muhurta. (According to another calculation) Kalā is remembered as one tenth of a Muhurta. Fortyfive Kalās make what is termed as one Muhurta. Thus Muhūrtas and Lavas are reckoned by those conversant with measurements. 

217. In the same manner thirteen Palas of water con stitute a Jalaprastha according to Magadha reckoning. 

218-219. Four Prasthas filled with water make one (?) Nalikocchaya. It contains four holes totally extending to four Angulas. Each hole is as big as a Māsa of gold (?) During, the days when day and night are of equal duration two Nalikas (a period of twentyfour minutes) make one Muhurta. This calculation is always in accordance with the peculiar movement of the Sun. 

220. What is mentioned as a day having more than six hundred Kalās should be known as human day. The stellar day comprises- ten more. 

221. This is remembered as a year according to Sāvana calculation and this constitutes one day and night according to divine reckoning. 

222-224. Months, Ayanas (transits of the Sun) and years should be calculated on the basis of this day. The knowledge and terminology is based on that. The measure of the digits is mentioned as Kalā. What is mentioned as one day of Brahma consists of a crore, twenty lakhs and ninety thousand tiays according to the calculation of the Devas. 

225. On learning this the sages (become) surprised. They considered it wonderful. Then they sought the knowledge regarding the division of the number of days. 

The sages said: 

226. We wish to hear the measurement and calculation according to human reckoning. Let it be brief with very few letters and words. Human calculation alone is in accordance with our opinion. 

227. On hearing their requests, the wind-god engaged in what is beneficial to the worlds, said succinctly as follows He could do it because he is endowed with divine power of vision. 

228. "The night and day (of god Brahma) have been recounted before. I shall calculate the number of days in a year through mundane measure and mention the extent of duration at the close of a day of Brahma. 

229-231. Four hundred and thirtytwo crores eight million nine hundred and eighty thousand human years (432808OPOO years). This is the period of extent of the period of annihilation. It has been so calculated by the Brāhmanas. 

When all the worlds are burnt-down by the seven suns all the four types of creatures get merged in the Mahābhūtas (Great Elements). 

232-236a. When the world is flooded with water, when, everything mobile is dissolved and destroyed, when the activity of annihilation is concluded, when Prajāpati becomes quiescent, when there is no light, when everything is burnt down and enveloped in the nocturnal darkness and when it is presided over by īśhvara–that is the time when a vast expanse of Sea comes into being. The extent of duration of the vast expanse of Sea is as much as that of the day of the lord. The night is the period when there exists the Salila (motionless water). The period when it recedes is remembered as the daytime. 

His days and nights come one after the other successively. The day and night of the lord is remembered as Abhūta samplava. 

236b-238. It is called Abhūta-samplava because whatever living beings there are, whether mobile or immobile in the entire range of the three worlds become merged in the Bhūtas (Elements). 

All the subjects, of the past, present and future get merged like this. 

Divine calculation has been reckoned as subservient to Parārdha (the number one followed by seventeen zeroes). The ultimate longevity is declared as extending to twice the period 

(of Parārdhas) 

239. This much is the period of existence of Aja, the Prajāpati. At the close of existence there is the Pratisarga (Reabsorption) of Brahma, the Paramesthin.¹ 

1. VV. 239-243 describe what happens when the life of god Brahma terminates. 

240. The burning wick of the lamp becomes extinguished by a violent gust of wind. In the same manner Brahma becomes quiescent due to Pratisarga. 

241-243. Brahma gets merged in Mahat etc., the great Išhvara, created by himself. This Mahat gets merged in Avyakta. Thereafter, the Gunas (Sattva, Rajas and Tamas) regain their equilibrium: 

Thus Abhūtasamplava has been recounted unto you by me. This withdrawal by complete washing with water is a periodic (Naimittika) reabsorption carried out by Brahma. It has been briefly recounted. What eke shall I describe unto you? 

If any one retains this always or listens to this frequently or glorifies this or describes this, he shall attain great spiritual achievement.