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महाभारतः       mahābhārataḥ - book-12, chapter-300

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याज्ञवल्क्य उवाच ।
तत्त्वानां सर्गसंख्या च कालसंख्या तथैव च ।
मया प्रोक्तानुपूर्व्येण संहारमपि मे शृणु ॥१॥
1. yājñavalkya uvāca ,
tattvānāṁ sargasaṁkhyā ca kālasaṁkhyā tathaiva ca ,
mayā proktānupūrvyeṇa saṁhāramapi me śṛṇu.
1. yājñavalkya uvāca tattvānām sargasaṃkhyā ca kālasaṃkhyā
tathā eva ca mayā proktā anupūrvyeṇa saṃhāram api me śṛṇu
1. yājñavalkya uvāca mayā tattvānām sargasaṃkhyā ca tathā
eva ca kālasaṃkhyā anupūrvyeṇa proktā me saṃhāram api śṛṇu
1. Yājñavalkya said: The enumeration of the manifestation (sarga) of the principles (tattva), and likewise the enumeration of time (kāla), have been explained by me in due order. Now, hear from me also about dissolution (saṃhāra).
यथा संहरते जन्तून्ससर्ज च पुनः पुनः ।
अनादिनिधनो ब्रह्मा नित्यश्चाक्षर एव च ॥२॥
2. yathā saṁharate jantūnsasarja ca punaḥ punaḥ ,
anādinidhano brahmā nityaścākṣara eva ca.
2. yathā saṃharate jantūn sasṛja ca punaḥ punaḥ
anādi-nidhanaḥ brahma nityaḥ ca akṣaraḥ eva ca
2. yathā anādi-nidhanaḥ nityaḥ ca akṣaraḥ eva ca
brahma jantūn saṃharate ca punaḥ punaḥ sasṛja
2. Just as the ultimate reality (brahman), who is without beginning or end, eternal, and immutable (akṣara), dissolves living beings and creates them again and again.
अहःक्षयमथो बुद्ध्वा निशि स्वप्नमनास्तथा ।
चोदयामास भगवानव्यक्तोऽहंकृतं नरम् ॥३॥
3. ahaḥkṣayamatho buddhvā niśi svapnamanāstathā ,
codayāmāsa bhagavānavyakto'haṁkṛtaṁ naram.
3. ahaḥ-kṣayam atho buddhvā niśi svapna-manāḥ tathā
codayām āsa bhagavān avyaktaḥ ahaṃkṛtam naram
3. atho niśi ahaḥ-kṣayam buddhvā tathā svapna-manāḥ,
avyaktaḥ bhagavān aham-kṛtam naram codayām āsa
3. Then, having understood the end of the day, and thus having his mind inclined towards sleep at night, the glorious, unmanifest Lord (Bhagavān) impelled the ego-imbued (ahaṃkṛta) individual (nara).
ततः शतसहस्रांशुरव्यक्तेनाभिचोदितः ।
कृत्वा द्वादशधात्मानमादित्यो ज्वलदग्निवत् ॥४॥
4. tataḥ śatasahasrāṁśuravyaktenābhicoditaḥ ,
kṛtvā dvādaśadhātmānamādityo jvaladagnivat.
4. tataḥ śata-sahasrāṃśuḥ avyaktena abhicoditaḥ
kṛtvā dvādaśadhā ātmānam ādityaḥ jvalat-agnivat
4. tataḥ avyaktena abhicoditaḥ śata-sahasrāṃśuḥ ādityaḥ,
ātmānam dvādaśadhā kṛtvā,
jvalat-agnivat (bhavati)
4. Thereafter, the sun (Āditya), possessing a hundred thousand rays and impelled by the unmanifest (avyakta), having transformed himself twelve-fold, became like a blazing fire.
चतुर्विधं प्रजाजालं निर्दहत्याशु तेजसा ।
जराय्वण्डस्वेदजातमुद्भिज्जं च नराधिप ॥५॥
5. caturvidhaṁ prajājālaṁ nirdahatyāśu tejasā ,
jarāyvaṇḍasvedajātamudbhijjaṁ ca narādhipa.
5. caturvidham prajājālam nirdahati āśu tejasā
jarāyu-aṇḍa-sveda-jātam udbhijjam ca narādhipa
5. narādhipa,
(ādityaḥ) tejasa āśu caturvidham prajā-jālam jarāyu-aṇḍa-sveda-jātam ca udbhijjam nirdahati
5. O King (narādhipa), it swiftly burns with its radiance the four-fold multitude of beings - those born from wombs, eggs, and sweat, and those that sprout from the earth.
एतदुन्मेषमात्रेण विनष्टं स्थाणुजङ्गमम् ।
कूर्मपृष्ठसमा भूमिर्भवत्यथ समन्ततः ॥६॥
6. etadunmeṣamātreṇa vinaṣṭaṁ sthāṇujaṅgamam ,
kūrmapṛṣṭhasamā bhūmirbhavatyatha samantataḥ.
6. etat unmeṣa-mātreṇa vinaṣṭam sthāṇu-jaṅgamam
kūrma-pṛṣṭha-samā bhūmiḥ bhavati atha samantataḥ
6. etat sthāṇu-jaṅgamam unmeṣa-mātreṇa vinaṣṭam.
atha samantataḥ bhūmiḥ kūrma-pṛṣṭha-samā bhavati
6. In merely the twinkling of an eye, this entire creation, both stationary and moving, is destroyed. Then, the earth everywhere becomes flat like the back of a tortoise.
जगद्दग्ध्वामितबलः केवलं जगतीं ततः ।
अम्भसा बलिना क्षिप्रमापूर्यत समन्ततः ॥७॥
7. jagaddagdhvāmitabalaḥ kevalaṁ jagatīṁ tataḥ ,
ambhasā balinā kṣipramāpūryata samantataḥ.
7. jagat dagdhvā amitabalaḥ kevalam jagatīm tataḥ
ambhasā balinā kṣipram āpūryata samantataḥ
7. amitabalaḥ jagat dagdhvā tataḥ kevalam jagatīm
balinā ambhasā samantataḥ kṣipram āpūryata
7. After an entity of immeasurable strength burns the entire world (jagat), then the earth (jagatī) alone is swiftly filled on all sides by mighty waters.
ततः कालाग्निमासाद्य तदम्भो याति संक्षयम् ।
विनष्टेऽम्भसि राजेन्द्र जाज्वलीत्यनलो महान् ॥८॥
8. tataḥ kālāgnimāsādya tadambho yāti saṁkṣayam ,
vinaṣṭe'mbhasi rājendra jājvalītyanalo mahān.
8. tataḥ kālāgnim āsādya tat ambhaḥ yāti saṃkṣayam
vinaṣṭe ambhasi rājendra jājvalīti analaḥ mahān
8. tataḥ tat ambhaḥ kālāgnim āsādya saṃkṣayam yāti
rājendra ambhasi vinaṣṭe mahān analaḥ jājvalīti
8. Then, as it encounters the cosmic fire of dissolution (kālāgni), that water (ambhas) goes to its annihilation. When those waters have perished, O king of kings, a great fire (anala) blazes forth intensely.
तमप्रमेयोऽतिबलं ज्वलमानं विभावसुम् ।
ऊष्माणं सर्वभूतानां सप्तार्चिषमथाञ्जसा ॥९॥
9. tamaprameyo'tibalaṁ jvalamānaṁ vibhāvasum ,
ūṣmāṇaṁ sarvabhūtānāṁ saptārciṣamathāñjasā.
9. tam aprameyaḥ atibalam jvalamānam vibhāvasum
ūṣmāṇam sarvabhūtānām saptārciṣam atha añjasā
9. atha aprameyaḥ añjasā tam atibalam jvalamānam
vibhāvasum sarvabhūtānām ūṣmāṇam saptārciṣam
9. Then, an immeasurable (aprameya) entity swiftly approaches that exceedingly strong, blazing fire (vibhāvasu), which is the heat (ūṣman) of all beings and possesses seven flames (saptārciṣ).
भक्षयामास बलवान्वायुरष्टात्मको बली ।
विचरन्नमितप्राणस्तिर्यगूर्ध्वमधस्तथा ॥१०॥
10. bhakṣayāmāsa balavānvāyuraṣṭātmako balī ,
vicarannamitaprāṇastiryagūrdhvamadhastathā.
10. bhakṣayāmāsa balavān vāyuḥ aṣṭātmakaḥ balī
vicaran amitaprāṇaḥ tiryak ūrdhvam adhaḥ tathā
10. balavān balī aṣṭātmakaḥ amitaprāṇaḥ vāyuḥ
tiryak ūrdhvam tathā adhaḥ vicaran bhakṣayāmāsa
10. The powerful (balavan) and mighty (balin) wind (vāyu), eight-fold in nature (aṣṭātmaka) and possessing immeasurable life-force (amitaprāṇa), devoured [the fire from the previous verse], moving sideways, upwards, and downwards.
तमप्रतिबलं भीममाकाशं ग्रसतेऽऽत्मना ।
आकाशमप्यतिनदन्मनो ग्रसति चारिकम् ॥११॥
11. tamapratibalaṁ bhīmamākāśaṁ grasate''tmanā ,
ākāśamapyatinadanmano grasati cārikam.
11. tam apratibalam bhīmam ākāśam grasate ātmanā
ākāśam api atinadan manaḥ grasati cārikam
11. manaḥ ātmanā tam apratibalam bhīmam ākāśam
grasate manaḥ atinadan api ākāśam cārikam grasati
11. The mind, by its very nature (ātman), devours that irresistible and formidable space (ākāśa). The mind, roaring loudly, also engulfs space (ākāśa), along with all its inherent mobility.
मनो ग्रसति सर्वात्मा सोऽहंकारः प्रजापतिः ।
अहंकारं महानात्मा भूतभव्यभविष्यवित् ॥१२॥
12. mano grasati sarvātmā so'haṁkāraḥ prajāpatiḥ ,
ahaṁkāraṁ mahānātmā bhūtabhavyabhaviṣyavit.
12. manaḥ grasati sarvātmā saḥ ahaṅkāraḥ prajāpatiḥ
ahaṅkāram mahānātmā bhūtabhavyabhaviṣyavit
12. sarvātmā manaḥ grasati saḥ prajāpatiḥ ahaṅkāraḥ
mahānātmā bhūtabhavyabhaviṣyavit ahaṅkāram (grasati)
12. The universal Self (sarvātmā) devours the mind (manaḥ). That (Self) is identified as the ego (ahaṅkāra), the progenitor. The Great Self (mahān ātmā), the knower of past, present, and future, then devours the ego (ahaṅkāra).
तमप्यनुपमात्मानं विश्वं शंभुः प्रजापतिः ।
अणिमा लघिमा प्राप्तिरीशानो ज्योतिरव्ययः ॥१३॥
13. tamapyanupamātmānaṁ viśvaṁ śaṁbhuḥ prajāpatiḥ ,
aṇimā laghimā prāptirīśāno jyotiravyayaḥ.
13. tam api anupamātmānam viśvam śambhuḥ prajāpatiḥ
aṇimā laghimā prāptiḥ īśānaḥ jyotiḥ avyayaḥ
13. śambhuḥ prajāpatiḥ tam api anupamātmānam viśvam (grasati)
(saḥ) aṇimā laghimā prāptiḥ īśānaḥ avyayaḥ jyotiḥ
13. Śambhu, the lord of creatures, also devours that unequalled Self (mahān ātmā) and the entire universe (viśva). He embodies subtlety (aṇimā), lightness (laghimā), attainment (prāpti), is the supreme controller (īśāna), and the imperishable light (jyoti).
सर्वतःपाणिपादान्तः सर्वतोक्षिशिरोमुखः ।
सर्वतःश्रुतिमाँल्लोके सर्वमावृत्य तिष्ठति ॥१४॥
14. sarvataḥpāṇipādāntaḥ sarvatokṣiśiromukhaḥ ,
sarvataḥśrutimāँlloke sarvamāvṛtya tiṣṭhati.
14. sarvataḥpāṇipādāntaḥ sarvato'kṣiśiromukhaḥ
sarvataḥśrutimān loke sarvam āvṛtya tiṣṭhati
14. (saḥ) loke sarvataḥpāṇipādāntaḥ sarvato'kṣiśiromukhaḥ
sarvataḥśrutimān sarvam āvṛtya tiṣṭhati
14. That (supreme being) has hands and feet reaching everywhere, eyes, heads, and mouths in all directions, and ears encompassing everything in the world. It stands pervading all.
हृदयं सर्वभूतानां पर्वणोऽङ्गुष्ठमात्रकः ।
अनुग्रसत्यनन्तं हि महात्मा विश्वमीश्वरः ॥१५॥
15. hṛdayaṁ sarvabhūtānāṁ parvaṇo'ṅguṣṭhamātrakaḥ ,
anugrasatyanantaṁ hi mahātmā viśvamīśvaraḥ.
15. hṛdayam sarvabhūtānām parvaṇaḥ aṅguṣṭhamātrakaḥ
anugrasati anantam hi mahātmā viśvam īśvaraḥ
15. mahātmā īśvaraḥ hi sarvabhūtānām hṛdayam parvaṇaḥ
aṅguṣṭhamātrakaḥ anantam viśvam anugrasati
15. The great Self (ātman), the Lord (īśvaraḥ), is indeed thumb-sized in the heart of all beings, and He pervades the entire infinite universe.
ततः समभवत्सर्वमक्षयाव्ययमव्रणम् ।
भूतभव्यमनुष्याणां स्रष्टारमनघं तथा ॥१६॥
16. tataḥ samabhavatsarvamakṣayāvyayamavraṇam ,
bhūtabhavyamanuṣyāṇāṁ sraṣṭāramanaghaṁ tathā.
16. tataḥ samabhavat sarvam akṣayāvyayam avraṇam
bhūtabhavya-manuṣyāṇām sraṣṭāram anagham tathā
16. tataḥ akṣayāvyayam avraṇam sarvam samabhavat
tathā bhūtabhavya-manuṣyāṇām anagham sraṣṭāram
16. From Him arose all that is imperishable, unchangeable, and flawless. He is also the faultless creator of humans, both past and future.
एषोऽप्ययस्ते राजेन्द्र यथावत्परिभाषितः ।
अध्यात्ममधिभूतं च अधिदैवं च श्रूयताम् ॥१७॥
17. eṣo'pyayaste rājendra yathāvatparibhāṣitaḥ ,
adhyātmamadhibhūtaṁ ca adhidaivaṁ ca śrūyatām.
17. eṣaḥ apyayaḥ te rājendra yathāvat paribhāṣitaḥ
adhyātmam adhibhūtam ca adhidaivam ca śrūyatām
17. rājendra eṣaḥ apyayaḥ te yathāvat paribhāṣitaḥ
adhyātmam ca adhibhūtam ca adhidaivam śrūyatām
17. O King (rājendra), this dissolution has been duly explained to you. Now, let the explanations regarding the Self (adhyātma), regarding beings (adhibhūta), and regarding the divine (adhidaiva) be heard.