Harivamsha MahA PurANam - bhaviShya Parva
harivamsha in the mahAbharata - bhaviShyaparva
Chapter 3-33 The description of varAha prAdurbhAva
prAdurbhAvaH purANeShu viShNoramitatejasaH |
satAM kathayatAM vipra vArAha iti naH shrutaH ||3-33-1
O the one who is excited inwardly (wise) (O vaishampAyana)! We hear the
wise men reciting the manifestation of viShNu having unlimited splendor
as the boar in ancient histories.
na jAnate.asya charitaM na vidhiM naiva vistaram |
na karma guNavadbhAvaM na hetuM na manIShitam ||3-33-2
I do not know his history, his performance as well as the details. I also do
not know the quality of his actions, the reasons and the thoughts behind
kimAtmako varAho.asau kA mUrtiH kAsya devatA |
kimAchAraH kimprabhAvaH kiM vA tena purA kR^itam ||3-33-3
What is the soul and body of the boar (varAha)? What is this deity?
What is the conduct and splendor? What was done by Him in ancient times?
etanme saMshayatvena vArAhaM shrutivistaram |
yaj~nArthaM cha sametAnAM dvijAtInAM mahAtmanAm ||3-33-4
All these are my doubts. Please describe (the manifestation of viShNu as)
varAha for the benefit of the great souls, the twice-borns, who have
assembled here for the sacrifice.
etatte kathayiShyAmi purANaM brahmasaMmitam |
nAnAshrutisamAyuktaM kR^iShNadvaipAyaneritam |
mahAvarAhacharitaM kR^iShNasyAdbhutakarmaNaH ||3-33-5
I shall tell you the ancient history, the history of the great boar
(varAha), the manifestation of kR^iShNa (viShNu), the one who performs
wonderful actions, along with the orally transmitted sacred knowledge
as told by kR^iShNadvaipAyana (vyAsa) and approved by brahma.
yathA nArAyaNo rAjanvArAhaM vapurAsthitaH |
daMShTrayA gAM samudrasthAmujjahArArisUdanaH ||3-33-6
O king! (O janamejaya! vaishampAyana continued) nArAyaNa, the destroyer of
enemies, taking up the body of the boar (varAha) lifted up the earth,
immersed in the ocean, with his tooth.
ChAndasIbhirudArAbhiH shrutibhiH samalaMkR^itaH |
shuchiH prayatnavAnbhUtvA nibodha janamejaya ||3-33-7
The great one (viShNu) is suitably decorated by prime sacred knowledge
in the best meters. O janamejaya! Be appraised of this history with
attention and pure mind.
idaM purANaM paramaM puNyaM vedaishcha saMmitam |
nAnAshrutisamAyuktaM nAstikAya na kIrtayet ||3-33-8
This most holy ancient history, equal to the veda-s, along with the
sacred knowledge shall not be recited to atheists.
purANametadakhilaM sAMkhyaM yogaM tathaiva cha |
kArtsnyena vidhinA proktaM yo.asyArthaM j~nAsyate pumAn ||3-33-9
This whole ancient history is with sAMkhya as well as yoga. The
(wise) one who understands its meaning knows that this is stated
vishvedevAstathA sAdhyA rudrAdityAstathAshvinau |
prajAnAM patayashchaiva sapta chaiva maharShayaH ||3-33-10
The gods of the world as well as sAdhya-s (celestial beings). rudra-s,
Aditya-s, the twin ashvin deities, the lords of the beings as well as the
seven great sages,
manaHsa~NkalpajAshchaiva pUrvajAshcha maharShayaH |
vasavo.apsarasashchaiva gandharvA yakSharAkShasAH ||3-33-11
those who are born from the concepts of mind, and the great sages who were
born earlier, the vasu-s, the divine women, gandharva-s, yakSha-s and
daityAH pishAchA nAgAshcha bhUtAni vividhAni cha |
brAhmaNAH kShatriyA vaishyAH shUdrA mlechChAdayo bhuvi ||3-33-12
the demons, the flesh-eating demons, serpents and the many varieties of
beings, brAhmins, kShatriyas , vaishyas, shUdras as well as barbarians on
chatuShpadAni sarvANi tiryagyonigatAni cha |
ja~NgamAni cha sattvAni yachchAnyajjIvasaMj~nitam ||3-33-13
the beings with four feet and the entire organic world, all the moving
beings and all the others known as beings (All these are forms of viShNu
pUrNe yugasahasrAnte brAhme.ahani tathAgate |
nirvANe sarvabhUtAnAM sarvotpAtasamudbhave ||3-33-14
At the end of one thousand yugas (four eras), when one day of brahma ends,
when all the beings are destroyed by calamities (meteors, earthquakes etc)
hiraNyaretAstrishikastato bhUtvA vR^iShAkapiH |
shikhAbhirvividhA.NllokAntsaMshoShayati dehinaH ||3-33-15
then, the lord manifesting as the god of fire having three heads,
fire, wind and the sun, consumes the many bodies of the three worlds.
dahyamAnAstatastasya tejorAshibhiragrataH |
vivarNavarNA dagdhA~NgA hatArchiShmadbhirAnanaiH ||3-33-16
Those who are burned by his fierce rays directly became discolored and
with burned limbs and faces devoid of luste.
sA~NgopaniShadA vedA itihAsapurogamAH |
sarvavidyAshrAyashchaiva satyadharmaparAyaNAH ||3-33-17
The veda-s and upanishads along with subdivisions led by traditional
history and those who depend on all the branches of knowledge, maintain
truth and dharma
brahmANamagrataH kR^itvA Chandato vishvatomukham |
sarve devagaNAshchaiva trayastriMshachcha koTayaH ||3-33-18
led by brahma in front, as desired by the lord, encompassing the universe,
as well as all the entire three hundred and thirty million deva-s,
tasminnahani saMprApte taM haMsaM mahadakSharam |
pravishanti mahAyogaM hariM nArAyaNaM prabhuM ||3-33-19
as the time of the decline (destruction), entered the prime, great,
un-declining great yogi, the lord hari, nArAyaNa.
teShAM bhUyaH praviShTAnAM nidhanotpattiruchyate |
yathA sUryasya satatamudayAstamayAviha ||3-33-20
If they enter (the lord nArAyaNa) again, it is termed as the end
( destruction) of the world, as the sun rises and sets here (in this world)
pUrNe yugasahasrAnte kalpo niHsheSha uchyate |
tasmi~njIvakR^itaM sarvaM niHsheShamavatiShThate ||3-33-21
As the thousand yugas (four eras) are completed in the end, the kalpa
(a day of brahma or one thousand yugas) is said to be having no reminder.
At that state, the entire forms of life cease without leaving anything.
saMhR^itya lokAnsarvAnsa sadevAsurapannagAn |
kR^itvAtmagarbhe bhagavAnAsta eko jagadguruH ||3-33-22
Destroying all the worlds, along with deva-s, demons and the serpents,
and including them within him, the lord, the preceptor of the universe existed
yaH sraShThA sarvabhUtAnAM kalpAnteShu punaH punaH |
avyaktaH shAshvato devastasya sarvamidaM jagat ||3-33-23
This entire universe belongs to that lord, the one who is not clear,
the eternal one, the one who creates all the beings at the end of the
kalpa (one day of brahma or one thousand yugas) again and again.
naShTArkakiraNe loke chandrarashmivivarjite |
tyaktabhUtAgnipavane kShINayaj~navaShaTkriye ||3-33-24
(At the end of the kalpa (one day of brahma))
the world loses the rays of the sun. The world is devoid of the rays of the
moon. The world loses all the beings, fire and the wind. It is devoid of all
sacrifices and rituals.
apakShigaNasa~NghAte sarvaprANyachare pathi |
amaryAdAkule raudre sarvatastamasA vR^ite ||3-33-25
The world is without the groups of birds, without any of the beings moving on
paths. Losing all boundaries, the world becomes terrible, engulfed by
darkness all over.
adR^ishye sarvaloke.asminnabhAve sarvakarmaNAm |
prashAnte sarvasaMpAte naShTe vairaparigrahe ||3-33-26
The entire world becomes invisible. All actions cease. Everything concludes
and becomes calm. All enmities cease.
gate svabhAvasaMsthAnaM loke nArAyaNAtmake |
parameShThI hR^iShIkeshaH shayanAyopachakrame ||3-33-27
As the world goes to its own nature and becomes one with the soul of
nArAyaNa, parameShThi (creator), the lord of senses, gets ready for his
pItavAsA lohitAkShaH kR^iShNo jImUtasannibhaH |
shikhAsahasravikachaM jaTAbhAraM samudvahan ||3-33-28
the one with yellow clothes, having red eyes, kR^iShNa, (dark coloured)
like a cloud, bearing the load of thousands of hair locks,
shrIvatsakalilaM puNyaM raktachandanabuUShitam |
vakSho bibhranmahAbAhuH savidyudiva toyadaH ||3-33-29
having on his chest the sacred mark of shrIvatsa, decorated by red coloured
sandal (paste), the one with great arms, beautiful like a rain bearing cloud
puNDarIkasahasrasya mAlAsya shushubhe tadA |
patnI chaiva svayaM lakShmIrdehamAvR^itya tiShThati ||3-33-30
Then his garland shone like thousands of lotus flowers. Also, his wife
lakShmI encompasses half of his body.
tataH svapiti dharmAtmA sarvalokapitAmahaH |
kimapyamitavikrAnto nidrAyogamupAgataH ||3-33-31
Then the grandfather of all the worlds, having the soul of dharma,
the one with unlimited valour, taking up the yoga of sleep for some purpose,
tato varShasahasre tu pUrNe sa puruShottamaH |
svayameva vibhurbhUtvA budhyate vibudhAdhipaH ||3-33-32
When one thousand years are completed, the best among men, the lord of
lords, the one who becomes the lord by himself, wakes up on his own.
tatashchintayate bhUyaH sR^iShTiM lokasya lokakR^it |
pitR^idevAsuranarAnpArameShThyena karmaNA ||3-33-33
Then the creator of the world again thinks about creating the world,
ancestors, deva-s, demons and men by the actions of brahma.
tatashchintayataH kAryaM deveShu samiti~njayaH |
saMbhavaM sarvalokasya vidadhAti sa vAkpatiH ||3-33-34
Then the victor of battles thinks about the benefit of deva-s. The lord
of words, makes the creation of the whole world possible.
kartA chaiva vikartA cha saMhartA cha prajApatiH |
dhAtA vidhAtA cha tathA saMyamo niyamo yamaH ||3-33-35
He is the creator of beings, the creator of physical world, the destroyer
as also the lord of beings. He is the creator, controller of senses,
regulator as well as destroyer.
nArAyaNaparA devA nArAyaNaparAH kriyAH |
nArAyaNaparo yaj~no nArAyaNaparA shrutiH ||3-33-36
The greatest of all deva-s is nArAyaNa. All actions are done for reaching
nArAyaNa (ultimately). All sacrifices are meant for nArAyaNa. The subject of
all ancient knowledge is nArAyaNa.
nArAyaNaparo mokSho nArAyaNaparA gatiH |
nArAyaNaparo dharmo nArAyaNaparaM kratuH ||3-33-37
The liberation is to reach nArAyana. The last destination (of all beings)
is nArAyaNa. All dharmas are directed towards nArAyaNa. All sacrifices are
performed for pleasing nArAyaNa.
nArAyaNaparaM j~nAnaM nArAyaNaparaM tapaH |
nArAyaNaparaM satyaM nArAyaNaparaM padam |
nArAyaNaparo devo na bhUto na bhaviShyati ||3-33-38
All knowledge is for knowing nArAyaNa. All penances are for attaining
nArAyana. The ultimate truth is nArAyaNa. The ultimate destination is
nArAyaNa . There was no deva greater than nArAyaNa in the past. There will
not be any deva greater than nArAyaNa in the future.
svayaMbhUriti vij~neyaH sa brahmA bhuvanAdhipaH |
sa vAyuriti vij~neya eSha yaj~naH sanAtanaH ||3-33-39
He is known as the one who is born by himself. He is brahma, the lord of the
world. He is known as vAyu. He is known as the sacrifice and the eternal
sadasachcha sa vij~neyaH sa yaj~naH sa prajAkaraH |
yadveditavyaM tridashaistadeSha parivindati ||3-33-40
He is known as the real (sat) and the unreal (asat). He is known as the sacrifice and the
creator of beings. Whatsoever is obtained from deva-s, he only makes them
yachcha vedyaM bhagavato devA api na tadviduH |
prajAnAM patayaH sapta R^iShayashcha sahAmaraiH ||3-33-41
The deva-s do not know what is known by the lord. The lord of beings
(brahma), the seven sages as also the deva-s do not know about the origin of
nAsyAntamadhigachChanti tato.ananta iti shrutiH |
yadasya paramaM rUpaM tatra pashyanti devatAH ||3-33-42
They do not know about his end. Hence he is known as the one having no end.
His most superior form is seen by the deva-s in the heaven.
prAdurbhAveShu saMbhUtaM yattadarchanti devatAH |
yanna darshitavAndevaH kastadanveShTumarhati ||3-33-43
The deva-s worship his manifestations which appear on earth. How can one to
whom the lord did not become visible, search for him?
grAmaNIH sarvabhUtAnAmagnimArutayorgatiH |
tejasastapasashchaiva nidhAnamamR^itasya cha ||3-33-44
He is the Lord of all beings. He is the destination of the fire and the wind.
He is the splendor, penance as well as the treasure of amR^ita (nectar).
chaturAshramavarNeShu chaturhotraphalAshanaH |
He is the consumer of the offerings as well as the fruits of all the
sacrifices of four stages and castes. He encompasses all the four oceans.
He pervades all the four eras.
tadeSha saMhR^itya jagatkR^itvA garbhasthamAtmanaH |
mumochANDaM mahAyogI dhR^itaM varShasahasrikam ||3-33-46
Destroying the universe, the great yogi (nArAyaNa) installs it in his womb.
After carrying it for one thousand years, he releases the egg (of the
prajApatiH shrutidhararakShasAM kulaM
tadAsR^ijajjagadidamAtmanA prabhuH ||3-33-47
At that time, the Lord, the creator of beings, created the universe along
with groups of deva-s, asura-s, the twice-borns, serpents, divine women,
great medicines, mountains, yakSha-s, guhyakAa and also the races of
rakShasa-s as well from his own self.
iti shrImahAbhArate khileShu harivaMshe bhaviShyaparvaNi
vArAhe prAdurbhAve trayastriMsho.adhyAyaH
Thus this is the thirtythird chapter of bhaviShyaparva, harivaMsha,
khila of mahabhArata, the manifestation as varAha
Note 1: The answer to janamejaya's question, kimAtmako varAho asau
is given in shlokas 3-33-10 to 14 (see nIlakaNTha commentary)
#Itranslated by G. Schaufelberger schaufel @ wanadoo.fr September 24, 2008
Proof-read by K S Rmachandran, ramachandran_ksr @ yahoo.ca.
If you find any errors compared to Chitrashala Press edition,
send corrections to A. Harindranath harindranath_a @ yahoo.com
Translated to English by A. Purushothaman [purushothaman_avaroth @
yahoo.com] and A. Harindranath
March 31, 2012 #