Source
Texts:
The
Four Categories of Universal Annihilation
Text
1
S'rî
S'uka said: 'Time beginning with the smallest of the atom and
culminating in the two halves [or parârdhas] of
the life of Brahmâ, o King has been described [in
3.11]
together with the duration of the yugas; now listen to the
annihilation of the kalpa.
S'ukadeva
Gosvâmî said: My dear King, I have already
described to you the measurements of time, beginning from
the smallest fraction measured by the movement of a single
atom up to the total life span of Lord Brahmâ. I have
also discussed the measurement of the different millennia of
universal history. Now hear about the time of Brahmâ's
day and the process of annihilation.
Text
2
A
thousand cycles of four yugas is said to be a kalpa, a day of
Brahmâ, in which there are fourteen original progenitors
of mankind [Manus].
One
thousand cycles of four ages constitute a single day of
Brahmâ, known as a kalpa. In that period, O King,
fourteen Manus come and go.
Text
3
After those is
there the dissolution described as the night of Brahmâ
that is of the same duration; to the end of that time remain
these three worlds dissolved.
After
one day of Brahmâ, annihilation occurs during his
night, which is of the same duration. At that time all the
three planetary systems are subject to destruction.
Text
4
This is said to
be the occasional annihilation [or naimittika pralaya]
in which [Nârâyana] the creator of the
universe lies down like lord Brahmâ, to absorb upon His
bed Ananta the universe.
This
is called the naimittika, or occasional, annihilation,
during which the original creator, Lord
Nârâyana, lies down upon the bed of Ananta
S'esha and absorbs the entire universe within Himself while
lord Brahmâ sleeps.
Text
5
With the
complete of two parârdhas of the highest situated living
being, lord Brahmâ are then the seven elements
[mahat,
ahamkâra
and the tanmâtras],
subject to destruction.
When
the two halves of the lifetime of Lord Brahmâ, the
most elevated created being, are complete, the seven basic
elements of creation are annihilated.
Text
6
This, o King,
is the elemental annihilation, after which this universal egg,
this aggregate [of these seven universal principles]
dissolves, as the time of its disruption has been
reached.
O
King, upon the annihilation of the material elements, the
universal egg, comprising the elemental amalgamation of
creation, is confronted with destruction.
Text
7
For a hundred
years will the clouds, o King, not pour rain upon the earth and
will then, with the following famine, the people confounded by
the time, accordingly distressed by hunger consuming
[even] one another, gradually find themselves
destroyed.
As
annihilation approaches, O King, there will be no rain upon
the earth for one hundred years. Drought will lead to
famine, and the starving populace will literally consume one
another. The inhabitants of the earth, bewildered by the
force of time, will gradually be destroyed.
Text
8
The sun with
its terrible rays not giving the slightest in return, will be
drinking up the all the juice of the earth, the ocean and the
living bodies.
The
sun in its annihilating form will drink up with its terrible
rays all the water of the ocean, of living bodies and of the
earth itself. But the devastating sun will not give any rain
in return.
Text
9
Then the fire
of destruction will issue from the mouth of Lord Sankarshana
and raised by the force of the wind burn thereafter the empty
regions of the planets [3.11:
30,
8.5:
35].
Next
the great fire of annihilation will flare up from the mouth
of Lord Sankarshana. Carried by the mighty force of the
wind, this fire will burn throughout the universe, scorching
the lifeless cosmic shell.
Text
10
Burning
from all sides with the flames of the fire below and the sun
above, will the universal egg glow like a ball of
cow-dung.
Burned
from all sides-from above by the blazing sun and from below
by the fire of Lord Sankarshana-the universal sphere will
glow like a burning ball of cow dung.
Text
11
Then
will a terrible wind blowing for more than a hundred years
bring annihilation covering the sky gray with
dust.
A
great and terrible wind of destruction will begin to blow
for more than one hundred years, and the sky, covered with
dust, will turn gray.
Text
12
Clusters
of multicolored clouds, my dearest, will then pour down rain
for a hundred years with tremendous claps of
thunder.
After
that, O King, groups of multicolored clouds will gather,
roaring terribly with thunder, and will pour down floods of
rain for one hundred years.
Text
13
The
shell of the universe will, filling up, then be one single
[cosmic] body of water.
At
that time, the shell of the universe will fill up with
water, forming a single cosmic ocean.
Text
14
When
the water at the time of the flooding takes away the quality of
fragrance will the element earth, being deprived of its
fragrance, dissolve [see also 3.26:
49-61,
11.3:
9,
11.24:
22-27].
As
the entire universe is flooded, the water will rob the earth
of its unique quality of fragrance, and the element earth,
deprived of its distinguishing quality, will be
dissolved.
Text
15-19
Fire
then takes away the taste of water, after which it, deprived of
its unique quality, dissolves; then follows the fire deprived
by the air of its form. With the fire merged in the wind takes
the ether from the air away its quality [of touch] and
then follows the quality of the ether, sound, that is taken
away by the original elemental [or false ego in
ignorance]. With the ether subsequently merging in that
takes the vital power [false ego in passion] hold of
the senses, my best, and are the gods seized subject to
modification [to the false ego of goodness] . The
cosmic intelligence seizes that [vaikârika] again
along with its qualities [or manifest functions] and
that mahat is then taken in by the gunas of sattva and such.
These three modes o King are then, impelled by the Time,
overtaken by the inexhaustible doer [the original
unmanifest form of nature] of whom there are not the
transformation and such by the divisions of time; unmanifest
without a beginning and an end it is the infallible eternal
cause.
The
element fire then seizes the taste from the element water,
which, deprived of its unique quality, taste, merges into
fire. Air seizes the form inherent in fire, and then fire,
deprived of form, merges into air. The element ether seizes
the quality of air, namely touch, and that air enters into
ether. Then, O King, false ego in ignorance seizes sound,
the quality of ether, after which ether merges into false
ego. False ego in the mode of passion takes hold of the
senses, and false ego in the mode of goodness absorbs the
demigods. Then the total mahat-tattva seizes false ego along
with its various functions, and that mahat is seized by the
three basic modes of nature-goodness, passion and ignorance.
My dear King Parîkshit, these modes are further
overtaken by the original unmanifest form of nature,
impelled by time. That unmanifest nature is not subject to
the six kinds of transformation caused by the influence of
time. Rather, it has no beginning and no end. It is the
unmanifest, eternal and infallible cause of creation.
Text
20-21
Therein
is found no speech, no mind, nor the mode of goodness, passion
or ignorance; there are not the elements of the greater reality
- the vital air, the intelligence, the senses and so on - nor
are there the gods or is there the arrangement of the different
planetary orders. There is not the sleeping, the waking or the
deep sleep, no water, air, ether, fire, earth or sun; that,
defying all logic being like a void or someone fast asleep, is
the substance serving as the root [the pradhâna],
so say the authorities.
In
the unmanifest stage of material nature, called
pradhâna, there is no expression of words, no mind and
no manifestation of the subtle elements beginning from the
mahat, nor are there the modes of goodness, passion and
ignorance. There is no life air or intelligence, nor any
senses or demigods. There is no definite arrangement of
planetary systems, nor are there present the different
stages of consciousness-sleep, wakefulness and deep sleep.
There is no ether, water, earth, air, fire or sun. The
situation is just like that of complete sleep, or of
voidness. Indeed, it is indescribable. Authorities in
spiritual science explain, however, that since
pradhâna is the original substance, it is the actual
basis of material creation.
Text
22
This time when
the energies helplessly merge, completely dismantled by the
Time, is the [prâkritika pralaya] dissolution of
all the material elements of the nature of the unseen Original
Person.
This
is the annihilation called prâkritika, during which
the energies belonging to the Supreme Person and His
unmanifest material nature, disassembled by the force of
time, are deprived of their potencies and merge together
totally.
Text
23
It
is the spiritual knowledge [the consciousness, the Absolute
Truth] that manifests in the form of these elements of
intelligence, the senses and the sense objects; whatever that
is perceived as having a beginning and an end is, having no
existence apart from its cause, insubstantial [being only a
denomination, compare 11.28:
31].
It
is the Absolute Truth alone who manifests in the forms of
intelligence, the senses and the objects of sense
perception, and who is their ultimate basis. Whatever has a
beginning and an end is insubstantial because of being an
object perceived by limited senses and because of being
nondifferent from its own cause.
Text
24
A
lamp, an eye perceiving and the form perceived are [as its
modifications] not different from the light, the same way
do the intelligence, the senses and the sense perceptions not
differ from the [one] reality diversified [see also
siddhânta
and B.G. 9.15].
A
lamp, the eye that views by the light of that lamp, and the
visible form that is viewed are all basically nondifferent
from the element fire. In the same way, intelligence, the
senses and sense perceptions have no existence separate from
the supreme reality, although that Absolute Truth remains
totally distinct from them.
Text
25
The
wakefulness, the sleep and deep sleep to the intelligence thus
are called a deception of the senses, this o King is the
duality experienced by the soul.
The
three states of intelligence are called waking
consciousness, sleep and deep sleep. But, my dear King, the
variegated experiences created for the pure living entity by
these different states are nothing more than
illusion.
Text
26
Just
as clouds in the sky are there and are not there within the
Absolute of the Truth is similarly this whole universe there
and not there with its different parts generating and
dissolving.
Just
as clouds in the sky come into being and are then dispersed
by the amalgamation and dissolution of their constituent
elements, this material universe is created and destroyed
within the Absolute Truth by the amalgamation and
dissolution of its elemental, constituent parts.
Text
27
The
ingredient cause, my best, of any composite entity out here,
can, so is stated [in the vedânta-sûtra],
be perceived apart from its manifested product, just like the
threads of a cloth can [see also 6.3:
12,
11.12:
21].
My
dear King, it is stated [in the
Vedânta-sûtra] that the ingredient cause
that constitutes any manifested product in this universe can
be perceived as a separate reality, just as the threads that
make up a cloth can be perceived separately from their
product.
Text
28
Whatever
is experienced in terms of a general cause and a specific
effect is, in that mutual dependence, a form of perplexity, for
all that is subject to a beginning and an end is insubstantial
[viz. the fixation is the illusion, the matter is
real].
Anything
experienced in terms of general cause and specific effect
must be an illusion, because such causes and effects exist
only relative to each other. Indeed, whatever has a
beginning and an end is unreal.
Text
29
Subject
to transformation is a single atom, although it manifests,
without the Direct Evidence of the Supreme Self [in the
form of Time] not conceivable [or perceivable
even], even if it is so equally [to the immutable
soul] remaining without change.
Although
perceived, the transformation of even a single atom of
material nature has no ultimate definition without reference
to the Supreme Soul. To be accepted as factually existing,
something must possess the same quality as pure
spirit-eternal, unchanging existence.
Text
30
There
is accordingly to the Absolute Truth no duality; if a person
not in knowledge thinks of it being dual is that as having two
skies, two daylights or two winds.
There
is no material duality in the Absolute Truth. The duality
perceived by an ignorant person is like the difference
between the sky contained in an empty pot and the sky
outside the pot, or the difference between the reflection of
the sun in water and the sun itself in the sky, or the
difference between the vital air within one living body and
that within another body.
Text
31
Just
as gold to men appears in many forms depending on its use is
similarly the Supreme Lord Adhokshaja
inconceivable to the senses, described in various terms as well
by the commoner as by the vedic person.
According
to their different purposes, men utilize gold in various
ways, and gold is therefore perceived in various forms. In
the same way, the Supreme Personality of Godhead, who is
inaccessible to material senses, is described in various
terms, both ordinary and Vedic, by different types of
men.
Text
32
The way a cloud
as a product of the sun is made visible by the sun and verily
as an partial expansion of the sun is darkness [of casting
a shadow] to the eyes, is likewise the I-awareness a
quality of God, that visible through Him and as a partial
expansion of Him the same time serving as an individual soul
[with a clouded vision] living in bondage relative to
the Supreme Soul.
Although
a cloud is a product of the sun and is also made visible by
the sun, it nevertheless creates darkness for the viewing
eye, which is another partial expansion of the sun.
Similarly, material false ego, a particular product of the
Absolute Truth made visible by the Absolute Truth, obstructs
the individual soul, another partial expansion of the
Absolute Truth, from realizing the Absolute Truth.
Text
33
When the cloud
as a product of the sun is riven sees the eye then the sun in
its own form, so also acquires one, when the superficial
false-ego covering of the spirit soul is destroyed by spiritual
inquiry, at that time the proper remembrance.
When
the cloud originally produced from the sun is torn apart,
the eye can see the actual form of the sun. Similarly, when
the spirit soul destroys his material covering of false ego
by inquiring into the transcendental science, he regains his
original spiritual awareness.
Text
34
When one this
way by means of this sword of discrimination has cut away the
deluding false ego [of fixations] that is the cause of
the bondage of the soul and one has developed a firm
realization of the Infallible Supreme Soul [of the Living
Being], is that what one calls the ultimate annihilation
[âtyantika pralaya], my dear.
My
dear Parîkshit, when the illusory false ego that binds
the soul has been cut off with the sword of discriminating
knowledge and one has developed realization of Lord Acyuta,
the Supreme Soul, this is called the âtyantika, or
ultimate, annihilation of material existence.
Text
35
O subduer of
the enemies, by some expert knowers of the subtle is asserted
that the creation and destruction of all created beings
beginning with Brahmâ is there constantly.
Experts
in the subtle workings of nature, O subduer of the enemy,
have declared that there are continuous processes of
creation and annihilation that all created beings, beginning
with Brahmâ, constantly undergo.
Text
36
Of the things
subject to change which swiftly are being taken away by the
force of the mighty current of Time, are the various conditions
[stages of existence] the causes of their constantly
being born and annihilated [nityah
pralaya].
All
material entities undergo transformation and are constantly
and swiftly eroded by the mighty currents of time. The
various stages of existence that material things exhibit are
the perpetual causes of their generation and
annihilation.
Text
37
The different
stages created by the Time that, without a beginning and an
end, is the representation of Î'svara, are, as you know,
not directly seen, just as the movements of the planets in
outer space [or one's different conditionings] are not
immediately seen [see also 3.10;
10-14].
These
stages of existence created by beginningless and endless
time, the impersonal representative of the Supreme Lord, are
not visible, just as the infinitesimal momentary changes of
position of the planets in the sky cannot be directly
seen.
Text
38
This way is the
progress of Time [kâla] described as being of a
continuous [nitya], occasional [naimittika],
natural [elemental or prâkritika] and final
[âtyantika] annihilation.
In
this way the progress of time is described in terms of the
four kinds of annihilation-continuous, occasional, elemental
and final.
Text
39
In summary have
these narrations about the lîlâ
of the creator of the universe, Nârâyana, the
reservoir of all existences, been related to you o best of the
Kurus; not even the Unborn One [Brahmâ] is
capable to enumerate them entirely.
O
best of the Kurus, I have related to you these narrations of
the pastimes of Lord Nârâyana, the creator of
this world and the ultimate reservoir of all existence,
presenting them to you only in brief summary. Even lord
Brahmâ himself would be incapable of describing them
entirely.
Text
40
For the person
distressed by the fire of the various forms of misery who
desires to cross over the hard to overcome ocean of material
existence, there is no other boat apart from the rendering of
service to the personal taste for the narrations of the
pastimes of the Fortunate One, the Supreme
Personality.
For
a person who is suffering in the fire of countless miseries
and who desires to cross the insurmountable ocean of
material existence, there is no suitable boat except that of
cultivating devotion to the transcendental taste for the
narrations of the Supreme Personality of Godhead's
pastimes.
Text
41
This essential
compendium of all the classical stories was previously by the
infallible Lord Nara-Nârâyana
spoken to Nârada who repeated it to Krishna-dvaipayana
[Vyâsa, the writer; see 5.19:
10-15].
Long
ago this essential anthology of all the Purânas was
spoken by the infallible Lord Nara-Nârâyana
Rishi to Nârada, who then repeated it to Krishna
Dvaipâyana Vedavyâsa.
Text
42
He, that
powerful Lord Bâdarâyana,
was sure to teach this Bhâgavatam, this anthology equal
in status to the four Vedas, to me o
Mahârâja.
My
dear Mahârâja Parîkshit, that great
personality S'rîla Vyâsadeva taught me this same
scripture, S'rîmad-Bhâgavatam, which is equal in
stature to the four Vedas.
Text
43
This will be
spoken by Sûta Gosvâmî, sitting here with us,
to the sages present in the forest of Naimishâranya for a
lengthy sacrifice presided by S'aunaka, o best of the Kurus
[see 1.1].
O
best of the Kurus, the same Sûta Gosvâmî
who is sitting before us will speak this Bhâgavatam to
the sages assembled in the great sacrifice at
Naimishâranya. This he will do when questioned by the
members of the assembly, headed by S'aunaka.
