Srimad Bhagvata Mahapurana Book 5 Chapter 25:1-9

Book 5: Chapter 25

Srimad Bhagvata Mahapurana: Book 5: Chapter 25: Verses 1-9
A supplement to the description of the subterranean system

Sri Suka resumed : At a distance of thirty thousand Yojanas below (the region of) Patala, resides that part manifestation of the Lord, presiding over destruction (a function of Tamoguna), who is known as Lord Ananta, and whom the followers of the Satvata (Vaisnava) cult speak of as Sankarsana because it is He who fully draws together (perfectly unites or identifies) the subject-the perceiver-and the object-that which is perceived ----by presiding over the ego and is characterized by the I-consciousness (with respect to the body, senses and so on). Being (actually) supported on only one of the heads of the Lord appearing in the form of Ananta (Sesa) with a thousand heads, this terrestrial globe looks like a mustard seed. From between the agitated eye-brows--knit in anger, yet possessing a peculiar charm-of the same Lord, when He intends to dissolve this universe at the proper time (the time appointed for its destruction), springs up the god of destruction called Sankarsana (one born of Sankarsana) appearing in eleven (different) forms, with three eyes and holding up a trident. Bowing (at His feet) alongwith the foremost of devotees with exclusive and intense devotion, the lord of the serpent-demons indeed behold, in the ruddy and spherical nails-bright as rubies-of His pair of lotus-feet, their most charming faces with the cheeks brightened by the sheen of their brilliant ear-rings, the sight of which fills their mind with rapture.

Painting with the pigment-like paste of aloe-wood, sandal-wood and saffron the bright, long, snow-white, elegant and charming arm-strikingly set in the lovely sphere of His body like silver pillars-and seeking blessings-(of Him), the unmarried princesses of the serpent-demons, it is said, put on winsome and graceful smiles under the sway of love stealing into their hearts thrilled with the touch of His person, and bashfully look at His lotus-like face, delighted through love and inebriety, with His ruddy eyes swimming through intoxication and casting a merciful look at them. The selfsame Lord Ananta, an ocean of endless virtues, the most ancient deity, resides (there) for the welfare of (all) the worlds, having restrained the force of His indignation and wrath (as appropriate to the occasion of destruction of the world but inopportune at other times). He is being meditated upon by hosts of gods and demons, Nagas and Siddhas, Gandharvas and Vidyadharas and hermits, and is ever cheerful through inebriety has rolling and restless eyes, and continues to delight His (own) attendants as well as the leaders of the heavenly hosts (waiting upon Him) with the nectar of His most charming speech. Clad in blue, and having only one ear-ring (in one of His ears), He has one of His graceful and beautiful hands placed on the top of a plough (His favourite weapon) and, (while) like the great elephant (known by the name of Airavata) of the mighty Indra wearing (its) girth of gold, Lord Sankarsana of beneficent activity wears (on His person) His own sylvan wreath, (called) Vaijayanti, whose elegance is enhanced by the melodious humming (all about it) of swarms of bees drunk with the fragrant and sweet honey of the new Tulasi (basil) blossoms of unfading loveliness. Heard of as aforesaid from the mouth of a preceptor and being contemplates upon (accordingly), Sankarsana enters the heart of the seekers of Liberation and quickly breaks ' asunder the knot of ignorance formed in their heart as a result of tendencies to action, existing from time without beginning and constituted of (the three modes of Prakrti, viz.,) Sattva, Rajas and Tamas. The glorious Narada, son of Brahma (the self-born) duly extolled (on one occasion) with Tumburu (the celebrated Gandharva) in the court of Brahma (his father) the glories of the selfsame Lord (as follows):-"How can one possibly know in reality the ways (the truth) of that Brahma by whose thought (resolve to create the universe) the modes of Prakrti, Sattva and so on-which are (severally) responsible for the creation, continuation (preservation) and dissolution of this universe-are able (to function), (nay,) whose character is eternal and uncaused (beginningless) inasmuch as, though one (before creation), it (produced and) bore in itself (this) multiform universe ?



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