In this chapter, the incarnation of naaraayaNa as veda vyaasa is described; his classification of veda-s; authoring many sastras, such as the Brahma-Sutras and Mahabharata; his imparting right knowledge to virtuous people; his destroying the evil kali present in the hearts of good people is taken up.
OM || dvApare.atha yuge prApte tvashhTAviMshatime punaH |
svayambhusharvashakrAdyA dugdhAbdhestIramAyayuH || 10 .1||
dvApare atha yuge prApte tvashhTA viMshatime punaH svayambhu sharva shakra AdyaaH dugdha abdheH tIram AyayuH || 10 .1||
Then, with the arrival of twenty eighth dwaapara era, gods like brahma, rudra, devandra and others have arrived at the shore of Milky Ocean to present themselves before viShNu, who will be in shveta dwiipa, white island, in the midst of Milky Ocean . [10-1]
Note: This is the twenty eighth dwaapara era in vaivasvata manvantara. vyaasa's incarnation is at the end of dwaapara era. Vishnu took birth as vyaasa in five dwaapara eras as the son of satyavathi and paraashara. He became the mentor to the Rishi-s of Veda-s in 3rd, 7th, 16th, 25th dwaapara eras, while he personally undertook the work of dividing Veda-s and authoring Mahabharata etc in the 28th dwaapara yuga - as noted by madhvaachaarya in bhaagavata taatparya, 2nd skandha, 7-36 -- tR^itiiye saptame caiva shoDashe... | vyassaachaaryastu puurveShu....
payobdheruttaraM tIramAsAdya vibudharshhabhAH |
tushhTuvuH puNDarIkAxamaxayaM purushhottamam.h || 10 .2||
payaH abdheH uttaraM tIram AsAdya vibudha rshhabhAH tushhTuvuH puNDarIka axam axayaM purushha uttamam || 10 .2||
Arriving on the northern shore of Milky Ocean, i.e., in twenty eighth dwaapara era, those divinities have eulogized Eternal Vishnu, who is best one among men and whose eyes are like lotuses. [10-2]
namonamo.agaNyaguNaikadhAmne samastavij~nAnamarIchimAline |
anAdyavij~nAnatamonihantre parAmR^itAnandapadapradAyine || 10 .3||
namo namo, agaNya guNa eka dhAmne, samasta vij~nAna marIchi mAline, anaadya vij~nAna tamaH nihantre, para amR^ita ananda pada pradAyine
"You are the one who is an abode of immeasurable traits, resplendent with the rays of all knowledge, eliminator of the age-old darkness of non-knowledge, and you are the one who accords ultimate and ambrosian bliss, the moksha, hail to thee, oh, viShNu... [10-3]
svadattamAlAbhuvipAtakopato durvAsasaH shApata Ashu hi shriyA |
shakre vihIne ditijaiH parAjite purA vayaM tvAM sharaNaM gatAH sma || 10 .4||
sva datta mAlA bhuvi pAta kopato durvAsasaH shApata Ashu hi shriyA shakre vihIne ditijaiH parAjite purA vayaM tvAM sharaNaM gatAH sma
They offered prayers to him and informed him that due to duurvasa's curse, indra lost his power and glory and was defeated by the demons. Therefore, they had come to Him seeking protection.
"When sage duurvaasa gave a garland to indra, indra did not care for it and that garland fell on the ground, which instance has enraged the sage duurvaasa, and thus that sage gave a curse to indra, which curse made indra powerless, whereby asura-s defeated indra.... then, we all gods rushed to you for refuge... [10-4]
Note: This episode of duurvaasa-indra-garland is a much repeated episode in puraaNa-s.
In the following verses the whole episode of churning Milky Ocean is reacapitulated. How viShNu came to the rescue of gods from asura-s, is also recalled. Hence, only those verses that contain some info about 'who-is-who in mbh' are taken up, and the verses that contain eulogy, or recapitulation of puraaNic episodes, are not taken up here in a detailed manner, but a one line translation is given taking from the - samgraha shloka taatparya diipika..
tvadAj~nayA balinA sandadhAnA varAd.h girIshasya parairachAlyam.h |
vR^indArakA mandarametya bAhubhirna shekuruddhartumime sametAH || 10 .5||
tvat Aj~nayA balinA sandadhAnA varAt girIshasya parairachAlyam.h vR^indArakA mandaram etya bAhubhiH na shekur uddhartum ime sametAH
As per the instructions of Lord Vishnu, the deities entered into an agreement with the demons through bali chakravarthi and attempted to bring the mandara mountain for samudramathana.
"At your behest gods have entered into an agreement with demons, through bali chakravarty, to jointly churn the Milky Ocean, and went to Mt. mandara, to bring that mountain for serving the purpose of a churning rod. But, the gods and demons are incapable to extricate that Mt. meru. [10-5]
tadA tvayA nityabalatvahetuto yo.anantanAmA garuDastadaMsake |
utpAT.hya chaikena kareNa mandaro nidhApitastaM sa saha tvayA.avahat.h || 10 .6||
tadA tvayA nitya balatva hetuto yaH ananta nAmA garuDaH tat aMsake utpAT.hya cha ekena kareNa mandaro nidhApitaH taM sa saha tvayaa aavahat
Then you have extricated Mt. mandara with a single, and placed it on the shoulders of garuDa, your divine vehicle, where that garuDa is an amsha, an offshoot with the anima of ananta, the thousand hooded serpent, which is your bed to recline. [10-6]
punaH parIxadbhirasau giriH suraiH sahAsurairunnamitastadaMsataH |
vyachUrNayat.h tAnakhilAn.h punashcha te tvadIxayA pUrvavadutthitAH prabho || 10 .7||
They again tried to test their strength in lifting that mountain, but gods as well as well as asura-s have failed to lift it, and some fell dead. But your grace enlivened them. [10-7]
punashcha vAmena kareNa vIshvare nidhAya taM skandhagatastvamasya |
agAH payobdhiM sahitaH surAsurairmathnA cha tenAbdhimathApyamathnAH || 10 .8||
Again you lifted that mountain with your left hand and placed it on the shoulders of garuDa, and came to Milky Ocean with all of them. Then all continued to churn the ocean, in which process you also participated. [10-8]
kR^itashcha kadr.hvAstanayo.atra vAsukirnetraM tvayA kashyapajaH sa nAgarAT.h
mamanthurabdhiM sahitAstvayA surAH sahAsurA divyapayo ghR^itAdhikam.h || 10 .9||
The Mt. mandara is made as a stirrer and serpent vaasuki is made as a rope around it. [10-9]
naichchhanta puchchhaM ditijA amaN^gaLaM tadityathAgraM jagR^ihurvishholbaNam.h
shrAntAshcha te.ato vibudhAstu puchchhaM tvayA sametA jagR^ihustvadAshrayAH || 10 .10||
Gods have handled that serpent at its tail side while daitya-s have held it at its hood side, hence the daitya-s are fatigued. [10-10]
athAtibhArAdavishat.h sukAJNchano giriH sa pAtALamatha tvameva |
taM kachchhapAtmA tvabharaH svapR^ishhThe hyananyadhAryaM purulIlayaiva || 10 .11||
But that mountain sunk in Milky Ocean and slipped towards paataala loka, lower most subterranean of earth, whereby you took up an incarnation of a turtle to support it from beneath. [10-12]
uparyadhashchA.atmani netragotrayostvayA pareNA.avishatA samedhitAH |
mamanthurabdhiM tarasA madotkaTAH surAsurAH xobhitanakrachakram.h || 10 .12||
upari adhaH cha aatmani netra gotrayoH tvayA pareNa aavishatA samedhitAH
mamanthur abdhiM tarasA madu tkaTAH sura asurAH xobhita nakra chakram
Then you have entered the top of that mountain, avoiding its wafting; entered its bottom avoiding its submergence; entered the rope-like vaasuki, avoiding its rupture. You have further entered us, namely gods and asura-s, avoiding our fatigability. Thus, when you entered everyone of us, mistaking your indefatigability as ours, we churned the ocean energetically, putting oceanic beings, like crocodiles etc., to turmoil. [10-12]
Note: Here, the sarva antaryaami tattva - all pervading nature, of viShNu is indicated. He pervades everything pertaining to jaDa jiiva-s, only to show a way out to salvation. Even if all those churning are fatigued next, it is the creation of viShNu.
shrAnteshhu teshhveka urukrama tvaM sudhArasAptyai mudito hyamathnAH |
tadA jagat grAsi vishhaM samutthitaM tvadAj~nayA vAyuradhAt.h kare nije || 10 .13||
While churning Milky Ocean all the other gods and asura-s are exhausted. But, you gladly and singly churned it for extracting amrita from that ocean. Then, a poison capable of destructing the whole world has emerged from that churning. And then at your behest, God of Air held that poison in his hand... [10-13]
kaleH svarUpaM tadatIva dushhshhahaM
varAd.h vidhAtuH sakalaishcha duHspR^isham.h |
kare vimathyAstabalaM vidhAya
dadau sa kiJNchid.h girishAya vAyuH || 10 .14||
kaleH sva rUpaM tat atIva dushhshhahaM varAt vidhAtuH sakalaiH cha duHspR^isham
kare vimathya asta balaM vidhAya dadau saH kiJNchit girishAya vAyuH [10-14]
That poison is clonal to kali, the evil. It is unbearable owing to the boon of brahma, and untouchable for all people. And vaayudeva, airgod, holding it in his palms, rubbed it, in order to reduced its intensity and gave a portion of it to god shiva. [10-14]
Note: naaraayaNa summons vaayu deva wherever there is kali. Whenever such a force is to be exerted on kali, or a marvellous feat is to be performed to subjugate kali, vaayu deva is invoked, as the force of vaayu alone can make kali's force subservient. Hence, the practice of invoking bhiimasena in saalagraama worship has come to stay -- saalagraama shilaayaa.ntu... bhiimasena mahaabaaho gadayaa tann nivaaraya -- etc.
sa tat.h piban kaNThagatena tena nipAtito mUrchchhita Ashu rudraH |
hareH karasparshabalAt.h sa saJNj~nAmavApa nIlo.asya gaLastadA.a.asIt.h || 10 .15||
sa tat piban kaNTha gatena tena nipAtitaH mUrchchhita Ashu rudraH hareH kara sparsha balAt sa saJNj~nAm avApa nIlaH asya gaLaH tadA aasIt [10-15]
vaayudeva, airgod, gave a portion of poison to shiva, and shiva drank it. No sooner that poison entered the throat of shiva, not even his stomach, shiva fell down and swooned. He regained senses when hari's hands touched him. But shiva's neck became blueblack by the touch of that poison. [10-15]
atha tvadAj~nAM purato nidhAya nidhAya pAtre tapanIyarUpe |
svayaMtvanirmathya balopapannaM papau sa vAyustadutAsya jIrNam.h || 10 .16||
atha tvat Aj~nAM purataH nidhAya nidhAya pAtre tapanIya rUpe svayaM tu a+nirmathya bala upapannaM papau sa vAyuH tat uta asya jIrNam [10-16]|
Then at your behest, vaayu kept that poison in a vessel of golden hue, and drank it without reducing its intensity. That posion is digested in vaayu without causing any side effects, as in the case of shiva. [10-16]
atyalpapAnAchcha babhUva shUlA shivasya shIrshhNashcha karAvashishhTam.h |
abhUt.h kaliH sarvajagatsu pUrNaM pItvA vikAro na babhUva vAyoH |
kaleH sharIrAdabhavan.h kunAgAH savR^ishchikAH shvApadayAtudhAnAH || 10 .17 a, b, c||
atyalpapAnAchcha babhUva shUlA shivasya shIrshhNaH cha kara avashishhTam |
abhUt.h kaliH sarvajagatsu pUrNaM pItvA vikAro na babhUva vAyoH | || 10 .17 a, b||
ati alpa pAnAt cha babhUva shUlA shivasya shIrshhNaH cha kara avashishhTam abhUt kaliH sarva jagatsu pUrNaM pItvA vikAro na babhUva vAyoH [10-17 a, b]
Consuming small quantity of that poison caused headache to shiva, and a very small quantity remaining layered on his palm has become full-fledged kali in the world. But, there are no side effects to vaayu when he drank that poison [much greater in quantity than what was drunk by shiva.] [10-17 a, b]
Note: Because shiva got headache he will always be drenched with the water of ganga in the form of nitya abhiSheka, and wears crescent moon on his head for the cool moonbeams. kali is viSha abhimaani, a patronizer of poison, as such world is filled with poison, or say kali.
kaleH sharIrAdabhavan.h kunAgAH savR^ishchikAH shvApadayAtudhAnAH || 10 .17 c||
kaleH sharIrAt abhavan ku+nAgAH sa vR^ishchikAH shvApada yAtudhAnAH [10-17c]
From the body of kali, a body resulting form a layer of poison still sticking to the palm of shiva, there arose deadly reptiles, dangerous predators and scorpions, and diabolic demons. [10-17c]
Note: Generally we do not come across the episode of god vaayu consuming the poison. We are always told that shiva alone drank it. But, madhvaacharya refers to Rigveda and tells that vaayu swallowed the poison.
vaayurasmaa upaamanthat pinaSTismaa kunannamaa |
keshii viSasya paatreNa yadrudreNaapibat saha || Rv, 1oth maNDala, 136 suukta, 7th mantra.
keshii= prashasta keshavaan, sukha ruupa naaraayaNaakhya iishavaan - one who got a god with beautiful hairdo, i.e., naaraayaNa, as his presiding god - vaayu has naaraayaNa as his presiding god.
kunannamaa = kutsita kalyaadiin visheSheNa namayati, atha paatayati, iti andhe tamasi majjayati - one who subjugates kali and like negative forces into gloomiest darkness, utter nihilty - i.e. vaayu.
viSasya paatreNa = from the vessel with poison
yat saha rudreNa apibat = which, along with, rudra, he [vaayu] drank; whereby rudra's drinking poison is becoming secondary act than vaayu's consuming it.
vaayuH; asmai= for him, for rudra; upaamanthat= churned, reduced its intensity;
Then, how vaayu got this capacity to digest such a deadly poison?
It is because of viShNu.
From verse 18 to verse 32 the products that have come out of churning Milky Ocean are detailed, hence details are not taken up here.
atha tvayA.abdhau tu vimathyamAne surA.abhavat.h tAmasurA avApuH |
uchchaiHshravA nAma turaN^gamo.atha karI tathairAvatanAmadheyaH || 10 .18||
Then, when you are churning there came the liquor which daitya-s have adopted. Then airaavata named elephant came. [10-18]
anye cha dikpAlagajA babhUvurvaraM tathaivApsarasAM sahasram.h |
tathA.a.ayudhAnyAbharaNAni chaiva divaukasAM pArijAtastarushcha || 10 .19||
Then the elephants of dikpaalaa-s, hosts of apasara beauties, weapons, ornaments, the divine parijaata flower plant... [10-19]
tathaiva sAxAt.h surabhirnishesho babhUva tat.h kaustubhaM lokasAram.h | [10-20 a]
Then surabhi, the cow, kaustubha, the jewel... [10-20 a]
athendirA yadyapi nityadehA babhUva tatrAparayA svatanvA || 10 .20 b||
Then, lakshmi has emerged with a form. Though lakshmi is ohaving an imperishable form, she now took up a form... [10-20 b]
tato bhavAn.h daxiNabAhunA sudhAkamaNDaluM kalashaM chApareNa |
pragR^ihya tasmAnniragAt.h samudrAd.h dhanvantarirnAma harinmaNidyutiH || 10 .21||
Then you appeared as dhanvantari with a sudhaa kamanDulu in right hand, and amrita kalasha in left hand. [10-21]
tato bhavaddhastagataM diteH sutAH sudhAbharaM kalashaM chApajahruH |
muktaM tvayA shaktimatA.api daityAn.h satyachyutAn.h kArayatA vadhAya || 10 .22||
The sons of diti stole the golden pot of amrita from your hand, because you alone have made it easy for them to steal from your powerful hands, in order to make them to deviate from the righteous path of sharing amrita equally with gods, after churning ocean.... [10-22]
tato bhavAnanupamamuttamaM vapu-
rbabhUva divyapramadAtmakaM tvaran.h |
jAmbUnadAbhAmbarabhR^it.h sumadhyamam.h || 10 .23||
dR^ishhT.hvaiva tat.h sammumuhuH surArayaH || 10 .24||
parasparaM te.amR^itahetuto.akhilA viruddhyamAnAH pradaduH sma te kare |
samaM sudhAyAH kalashaM vibhajya nipAyayAsmAniti vaJNchitAstvayA || 10 .25||
dharmachchhalaM pApajaneshhu dharma iti tvayA j~nApayituM tadoktam.h |
yadyat.h kR^itaM me bhavatAM yadIha saMvAda evodvibhaje sudhAmimAm.h || 10 .26||
yatheshhTato.ahaM vibhajAmi sarvathA na vishvasadhvaM mayi kenachit.h kvachit.h
iti prahasyAbhihitaM nishamya strIbhAvamugdhAstu tatheti te.avadan.h || 10 .27||
tatashcha saMsthApya pR^ithak.h surAsurAMstavAtirUpochchalitAn.h suretarAn.h
sarvAn.h bhavaddarshina Ixya lajjitA.asmyahaM dR^isho mIlayatetyavochaH || 10 .28||
nimIlitAxeshhvasureshhu devatA nyapAyayaH sAdhvamR^itaM tataH pumAn.h|
xaNena bhUtvA pibataH sudhAM shiro rAhornyakR^intashcha sudarshanena || 10 .29||
tenAmR^itArthaM hi sahasrajanmasu pratapya bhUyastapa Arito varaH |
svayambhuvastena bhavAn.h kare.asya binduM sudhAM prAsya shiro jahAra || 10 .30||
Distribution of amrita on hari becoming mohini... raahu's head is severed... raahu undertakes ascesis praying brahma for amrita... [10-25 to 30]
The head of Rahu became the abode of the planets Rahu and Ketu. When Rahu's head was cut, a drop of amrita had already moved into his body. Therefore, both his head and the body survived. His body without the head was thrown into Svadudaka. Rahu remained in his head. [Note: Along with him, there are 100 Ketus, who are deities, in this head. The offerings made to Rahu are received by these deities. The demon Rahu present in the head receives unholy offerings only. This Rahu obstructs the sun and the moon. The popular impression that the head became Rahu and the rest Ketu is not correct. Rahu's head itself is the adhisthana for both Rahu and Ketu.] -- ktp.
shirastu tasya grahatAmavApa suraiH samAvishhTamatho sabAhu |
xiptaH kabandho.asya shubhodasAgare tvayA sthito.adyApi hi tatra sAmR^itaH || 10 .31||
raahu's head is cut off... body thrown into sea... [10-31]
athAsurAH pratyapatannudAyudhAH samastashaste cha hatAstvayA raNe |
kalistu sa brahmavarAdajeyo hyR^ite bhavantaM purushheshhu saMsthitaH || 10 .32||
asura-s warred with you and you eliminated them... but, kali became invincible and pervaded all beings... [10-32]
tasyrddhadehA samabhUdalaxmIstatputrakA doshhagaNAshcha sarvashaH |
athendirA vaxasi te samAsthitA tvatkaNThagaM kaustubhamAsa dhAtA || 10 .33||
tasya arddha dehA samabhUt a+laxmIH tat putrakA doshha gaNAH cha sarvashaH
atha indirA vaxasi te samAsthitA tvat kaNTha gaM kaustubhamAsa dhAtA [10-33]
She who is named alakshmi, the guardian angle of bad fortune, has become kali's better half, while all the hosts of negative traits, say kaama, lobha, moha, mada, maatsrya etc. characteristics usually patronised by raakshasa-s, have become his progeny. Then Lakshmi, the goddess of good fortune, has resided in srivatsa emblem on your chest, while your badge kausthubha has become an abode to brahma. [10-33]
yathAvibhAgaM cha sureshhu dattAstvayA tathA.anye.api hi tatra jAtAH |
itthaM tvayA sAdhvamR^itaM sureshhu dattaM hi moxasya nidarshanAya || 10 .34||
Distribution of items emerged from milky ocean... [10-33]
bhaveddhi moxo niyataM surANAM naivAsurANAM sa kathaJNchana syAt.h |
utsAhayuktasya cha tat.h pratIpaM bhaveddhi rAhoriva duHkharUpam.h || 10 .35||
mokSha to devataa-s and misery to asura-s is accorded... [10-35]
kalistvayaM brahmavarAdidAnIM vibAdhate.asmAn.h sakalAn.h prajAshcha |
aj~nAnamithyAmatirUpato.asau pravishya sajj~nAnaviruddharUpaH || 10 .36||
tvadAj~nayA tasya varo.abjajena dattaH sa Avishya shivaM chakAra |
kadAgamA.nstasya kuyuktibAdhAn.h nahi tvadanyashcharituM samarthaH || 10 .37||
But, kali is torturing us, namely the gods, owing to the boon of brahma... brahma gave boon to kali at your behest... but, pervading shiva, kali is propagating nonsensical theories. You alone have to save us from those dissentious texts [kuyukti baadhaan, paashupataadi shastraa-s etc]... [10-36, 37]
vedAshcha sarve sahashAstrasaN^ghA utsAditAstena na santi te.adya |
tat.h sAdhu bhUmAvavatIrya vedAnuddhR^itya shAstrANi kurushhva samyak.h || 10 .38||
vedaa-s are distorted by kali on earth... we pray you to revive vedaa-s... [10-38]
adR^ishyamaj~neyamatarkyarUpaM kaliM nilInaM hR^idaye.akhilasya |
sachchhAstrashastreNa nihatya shIghraM padaM nijaM dehi mahAjanasya || 10 .39||
adR^ishyam aj~neyam atarkya rUpaM kaliM nilInaM hR^idaye akhilasya sat shaastra shastreNa nihatya shIghraM padaM nijaM dehi mahA janasya
kali puruSha is unseeable, unknowable, and logically his presence is undecipherable, and because he is residing in the hearts of heart of the whole world in a stealthy manner, he is to be uprooted with the arrows called Good Scriptures... [10-39]
This kali is invisible, unimaginable, and present in all. The ignorance and confusion caused by him had to be removed by the revival of the sacred scriptures. In view of this, Chaturmukha Brahma and other deities appealed to God to take an appropriate incarnation. Lord Hari took the incarnation of Sri Vedavyasa.- ktp
Note: a+tarkyam = kutra asti iti j~naatum a+shakyam; a+tarkyam= anumaanena [pratyaksha, anumaana pramaaNena] etaadRisha ruupavaan iti tarkitum a+shakyam;
mithyaa j~naanasya api kali adbimanya maanatayaa, kaleH apara ruupatvaat hananam api deha hanane jiiva hanana vat, kaleH eva hananam iti - bhaava prakaasha.
kali is the presiding entity for pseudo-knowledge - mithyaa j~naana; hence, that pseudo-knowledge is kali's another form; killing is the destroyal of body, physique. So, destroying mithyaa j~naana, pseudo-knowledge, which is the alter ego of kali, of course, with sat shaastra-s, Good Scriptures, results in the destroyal of kali himself.
R^ite bhavantaM nahi taM nihantA tvameka evAkhilashaktipUrNaH |
tato bhavantaM sharaNaM gatA vayaM tamonihatyai nijabodhavigraham.h || 10 .40||
Supreme Soul's capability in eradicating kali is eulogised... [10-39, 40]
itIritastairabhayaM pradAya sureshvarANAM paramo.aprameyaH |
prAdurbabhUvAmR^itabhUriLAyAM vishuddhavij~nAnaghanasvarUpaH || 10 .41||
When addressed thus hari decided to incarnate himself on earth.... [10-41]
vasishhThanAmA kamaLodbhavAtmajaH suto.asya shaktistanayaH parAsharaH |
tasyottamaM so.api tapo.acharaddhariH suto mama syAditi taddharirdadau || 10 .42||
brahma's brainchild is vashiShTa, and his son is shakti. shakti's son is paraashara who longed for hari as his son... hari agreed to become the son of paraashara... [10-41]
uvAcha chainaM bhagavAn.h sutoshhito vasormadIyasya sutA.asti shobhanA |
vane mR^igArthaM charato.asya vIryaM papAta bhAryAM manasA gatasya || 10 .43||
tachchhyenahaste pradadau sa tasyai dAtuM tadanyena tu yuddhyato.apatat.h |
jagrAsa tanmatsyavadhUryamasvasurjalasthamenAM jagR^ihushcha dAshAH || 10 .44||
tadgarbhato.abhUnmithunaM svarAj~ne nyavedayan.h so.api vasoH samarpayat.h |
putraM samAdAya sutAM sa tasmai dadau suto.abhUdatha matsyarAjaH || 10 .45||
vasuraaja has two children. One is a daughter brought up by daasharaja, and the other is a son brought up by vasu himself, who later became matsya raaja. When a fish came into contact with the semen of vasuraaja it is impregnated, and delivered two children. One is a boy and the other is a girl, whom fishermen gave to the daasharaja. In turn dasharaja gave them to the king vasuraaja. But, vasuraaja retained the boy, named matsya raaja, and gave back the girl to daasharaja, which girl became satyavathi. [10-43, 44, 45]
Note: Why vasuraaja gave back the girl to a fisherman? Being a chakravarty he is unable to raise a girl, or what? Or, has vasu foreseen the incident of satyavati 'illicit lovemaking with paraashara' on some day, by which vasu raja knows that satyavati birth is a - kaaraNa janma - or, something like that. We hear that he has divine powers to summon eagles, put his seed to wings etc, as said in aadi parva of mbh - shyenam abhimantrya; and further he is said to be - suukSma dharma artha tattvajnaH etc. But here he is returning the just born girl - dharmalessly
kanyA tu sA dAsharAjasya sadmanyavarddhatAtIva surUpayuktA |
nAmnA cha sA satyavatIti tasyAM tavA.atmajo.ahaM bhavitA.asmyajo.api || 10 .46||
kanyA tu sA dAsharAjasya sadmani avarddhata atIva surUpa yuktA nAmnA cha sA satyavatIti tasyAM tava aatmajo ahaM bhavitA.asmyajo.api [10-46]
She bloomed as a most beautiful girl in the house of daasharaja and she is called satyavathi... 'in her I will take birth as your son...' so said viShNu to sage paraashara when that sage paraashara performed ascesis aiming to get hari as his son... [10-46]
itIritashchakradhareNa tAM munirjagAma mArtANDasutAM samudragAm.h |
uttArayantImatha tatra vishhNuH prAdurbabhUvA.ashu vishuddhachid.hghanaH || 10 .47||
it iiritaH chakradhareNa tAM muniH jagAma mArtANDa sutAM samudra gAm
uttArayantIm atha tatra vishhNuH prAdurbabhUvA ashu vishuddha chit ghanaH [10-47]
Thus said, that sage paraashara went and met satyavathi while she is crossing the river yamuna, which yamuna is the sister of yama and the daughter of maartaaNDa, namely suurya... then, the pure being viShNu assumed the form of her son... [10-47]
Accordingly Parasara duly married Satyavati.This marriage took place in yajnasala.
Vasishta,Yagnavalkya and other sages were present. King Vayu himself gave Satyavati in marriage to Parasara. Then the God assumed the form of their son. [Note: God is never born like an ordinary child. The popular impression that Vedavyasa was born and that too when Satyavati was a virgin is not correct.] - ktp
Note: gandhavati, gandha kaalii, matsya gandhii, yojana gandhii, vaasavi, kalangani, daashanandini, daseyi, jhajhodari, and matsyodari, are some other names of satyavati. But, whose daughter is she?
Satyavati in her earlier birth is a brainchild of barhiSada-s [barhisha (F): kusha grass; ether; water; fire; sacrifice; light; splendor]; while barhSada-s are the manes descending from mariichi. She performed ascesis for thousands of years at a lake called acchoda, which is built by her pitR^i-s, manes. Satisfied with her austerities those manes presented themselves before her in their beautiful forms. Then, this girl sought one of her manes, namely - maavasu - as her husband. Perturbed by this amoral thought - vyabhicaara bhaava - her manes cursed her to fall from heaven. She fell upside down from heaven but did not reach earth. She again prayed her manes in her upside-down posture seeking pardon.
Her piteous prayers are heard and yet the manes cursed her saying: 'be surviving on the residue of good acts of gods - devataa karma phala bhoktRitvam - then, born in the womb of a fish during 28th dwaapara era, you bring forth vedavyaasa through paraashara, and then get married to shantanu, and then beget vichitraviirya and chitraanga, and then you will become a pious river called acchoda...' On the banks of this acchoda river, the celestial garden of kubera, namely chaitra ratham, will be there.
That day on which she sought her manes as her husband and got pardoned is then termed as amaavaasya - no moon day. Usually the manes will be gladdened if their progeny offers any little thing to them on this amaavaasya.
Another accursed apsara, named adrika, once came into contact with seed of vasu chakravarti, the son of manu, while she lived in a lake in the accursed form of a fish, and while vasu chakravarty put his seed to wings thru an eagle.
...As soon as Vasu's seed fell into the water from the claws of the hawk, Adrika rapidly approached and swallowed it at once... From the stomach of that fish came out a male and a female child of human form... etc - LXIII; Adivansavatarana Parva - for rest of the details.
The boy born to fish later became matsya raja and the girl matsya gandhi, alias satyavathi, both born out of the seed of vasu chakravarti, the son of manu chakravarty, whereby satyavati is a damsel of kshatriya breed. Knowing her as an offspring of kshatriya-s, bhiiShma married her to his father, as his stepmother.
vyaasa is said to be the son of satyavati through paraashara. Some say that paraashara is the 'offspring of illicit intercourse' of satyavati and paraashara. For this vadiraja says:
evam samudra gaam maartaaNDa sutaam yamunaam taarayantii taam kanyaam atha jagaama iti yojanaaa.tasmaat kaaniino vyaasa iti, yataviduSaam vachanam - tat bhaarata kathaa parij~naanashuunyatva nimittvam. vyaasasyatu janma bhaarataukta riityaaparama sushobhanameveti mahaabhaarata taatparyakRito nirNayaH.
vaadiraja says that paraashara and satyavati are ritually married in the presence of vashista, yaajnavalka, arundhati et al.
In the text - uttArayantIm atha - in this 'atha' is used to denote 'later to their marriage...' sadasi vivaaha homè kRite sati, pitraa vasu chakravartinaa dhaaraa puurvakam daanaanantaram iti, bhaarate prasiddhakathaam smaaranti...'
For this 'prasiddha katha' vaadiraaja quotes an 'adhika paaTha' of mbh compiled by vyaasaachaar krishnaachaar, aadi parva, 64- 19 to 50:
pitRi gaNaaH uuchu:
asmaakam maanasiim kanyaamasmat shaapena
vivaaham kaarayaamaasavidhi dRiSTena karmaNaa
paraashareNa samyuktaa sadyogarbham suSaava saa
jaj~neyamunaa dwiipepaaraasharyaH saviiryavaan...
'kanyayaaH kaaniina ca...' 'kaaniino vyaasaH karNaH ca...' are just grammatical meanings, while niruktam says, 'kaniinaH kamaniiyo bhavati...' andraaghavendra swamy says - kaniinaHparaH sarvottamobaadaraayaNaH...'
Among some half a dozen miracle in this episode like, creating fog, giving boon of fragrance to her, her bearing a sadyo garbha - sadyo.garbham.suSaava.saa -; leaving just born baby on the island, and that vyaasa - maataram.upasthaaya.tapasy.eva.mano.dadhe - keeping mother aside [upsthaapya] set his mind on ascesis, and that just born baby, vyaasa, walked away telling his mother 'as soon as thou rememberest me when occasion comes, I shall appear unto thee.' -- when all things have happened in a miraculous fashion - adbhuta - why not view the meeting of paraashara with satyavathi as an adbhuta...
Why all these arguments... why not read the very words of mbh -- jagaama saha samsargam RSiNaa adbhuta karmaNaa -- It is sam sarga, not sangamam, or sambhogam. And she met that Rishi of wonderful deeds, where 'wonderful' is 'extremely improbable.' At the same time, the same rishi removed the blemish of womanhood to satyavati - even if she becomes a kshetra for his seed - mat priyam kRtvaa kanyaa eva tvam bhaviSyasi - what is priyatvam of that rishi - not just an intercourse with a strong smelling fisherwoman - but to evolve hari from a proper kshetra.
So, there is no wonder in viShNu's incarnation as vedavyaasa, since it is his wont to incarnate himself, as he deems fit.
vidoshhavij~nAnasukhaikarUpo.apyajo janAn.h mohayituM mR^ishhaiva |
yoshhitsu puMso hyajanIva dR^ishyate na jAyate kvApi balAdivigrahaH || 10 .48||
yathA nR^isiMhAkR^itirAvirAsIt.h stambhAt.h tathA nityatanutvato vibhuH |
Avirbhavad.h yoshhiti no malotthastathA.api mohAya nidarshayet.h tathA || 10 .49||
strIpumprasaN^gAt.h parato yato hariH prAdurbhavatyeshha vimohayan.h janam.h |
ato malottho.ayamiti sma manyate jano.ashubhaH pUrNaguNaikavigraham.h || 10 .50||
Then, viShNu assumed the form of satyavati's son, named vedavyaasa. Generally people will think that viShNu emerged owing to parturition - ataH janaH mala utthitaH ayam iti manyate sma - It is not so. It is just another manifestation, because he is already there pervading everything - nityatanutva. As to how he incarnated himself as nRisimha, a man-lion, just from a pillar, so also viShNu emerged as vyaasa from satyavati. [10-48 to 50]
dvIpe bhaginyAH sa yamasya vishvakR^it.h prakAshate j~nAnamarIchimaNDalaH |
prabhAsayannaNDabahistathA.antaH sahasralaxAmitasUryadIdhitiH || 10 .51||
agaNyadivyoruguNArNavaH prabhuH samastavidyAdhipatirjagadguruH |
anantashaktirjagadIshvaraH samastadoshhAtividUravigrahaH || 10 .52||
ravikaravaragauraM charma chaiNaM vasAna
staTidamalajaTAsandIptajUTaM dadhAnaH || 10 .53||
vistIrNavaxAH kamaLAyatAxo bR^ihad.hbhujaH kambusamAnakaNThaH |
samastavedAn.h mukhataH samudgirannanantachandrAdhikakAntasanmukhaH || 10 .54||
prabodhamudrAbhayadordvayAnvito yaj~nopavItAjinamekhalollasan.h |
dR^ishA mahAj~nAnabhujaN^gadashhTamujjIvayAno jagadatyarochata || 10 .55||
vedavyasa revealed himself in the midst of the river Yamuna. He was brilliant like the sun. His palms and feet were marked with the lines of the conch and the disc. His arms were in the posture abhaya mudra and jnana mudra.... etc... ktp
Note: In these verses madvaachaarya is giving a stotra paaTha, eulogy on vedavyaasa, with the form and attributes of vyaasa which are synonymous with mahaa viShNu. [10-51-55]
sa lokadharmAbhiriraxayA piturdvijatvamApyA.ashu piturdadau nijam.h |
j~nAnaM tayoH saMsmR^itimAtrataH sadA pratyaxabhAvaM paramAtmano dadau || 10 .56||
To revive dharma on earth he, vyaasa, quickly got the second braahmaNa-hood, and imparted his knowledge to his father paraashara. Further, he also gave the benefit of personally appearing before his parents, just by their wish. [10-56]
dvaipAyanaH so.atha jagAma meruM chaturmukhAdyairanugamyamAnaH |
uddhR^itya vedAnakhilAn.h surebhyo dadau munibhyashcha yathA.a.adisR^ishhTau || 10 .57||
Accompanied by caturmukha brahma and others, vyaasa went to Mt. Meru, and revived all veda-s, as they were in previous eras. And he has given all of those scriptures to sages and gods. [10-57]
sarvANi shAstrANi tathaiva kR^itvA vinirNayaM brahmasUtraM chakAra |
tachchhushruvurbrahmagirIshamukhyAH surA munInAM pravarAshcha tasmAt.h || 10 .58||
And systematizing all scriptures he also compiled brahma suutraa-s, and then important gods together with brahma, rudra and other sages have learnt brahma suutraa-s from him. [10-58]
samastashAstrArthanidarshanAtmakaM chakre mahAbhAratanAmadheyam.h |
vedottamaM tachcha vidhAtR^ishaN^karapradhAnakaistanmukhataH suraiH shrutam.h || 10 .59||
Then he documented mahaabhaarata, which in itself is a reflection of all the scriptures, and which ranks higher among veda-s, and which is heard by brahma, rudra et al from vyaasa himself. [10-59]
Note: samasta shAstra artha nidarshanAtmakaM = samasta shaastra artha dRiSTaanta ruupakam iti arthaH.
atho girIshAdimanonushAyI kalirmamArA.ashu suvAN^mayaiH sharaiH |
nikR^ittashIrshho bhagavanmukheritaiH surAshcha sajj~nAnasudhArasaM papuH || 10 .60||
athaH, girIsha aadi, mano anu shAyI, kaliH, mamAra ashu, su vAN^mayaiH sharaiH
nikR^itta shIrshhaH, bhagavan mukha iiritaiH, surAH cha sajj~nAna sudhA rasaM papuH [10-60]
Then, the kali, latent in the thoughts of brahma, shiva et al, is quickly beheaded and eliminated with the arrows called Good Words, i.e., revived scriptures [veda, bhaarata, brahma suutraadi, sat vaakya aatmakaiH - bha. pra.] which scripts are personally enunciated by god like vyaasa. [10-60]
atho manushhyeshhu tathA.asureshhu rUpAntaraiH kalirevAvashishhTaH |
tato manushhyeshhu cha satsu saMsthito vinAshya ityeshha harirvyachintayat.h || 10 .61||
kali then pervaded and existed in humans and gods in a metamorphosed form, and then hari, in the form of vyaasa, thought that, 'I have to exterminate kali still residing in good people...' [10-61]
tato nR^iNAM kAlabalAt.h sumandamAyurmatiM karma cha vIxya kR^ishhNaH |
vivyAsa vedAn.h sa vibhushchaturdhA chakre tathA bhAgavataM purANam.h || 10 .62||
tataH, nR^iNAM kAla balAt, su mandam AyuH matiM karma cha, vIxya, kR^ishhNaH
vivyAsa vedAn, saH, vibhuH, chaturdhA, chakre tathA bhAgavataM purANam [10-62]
Then, human's longevity, thinking, and performance is lessening owing to the kali-effect. Seeing this vyaasa separated veda-s into four, and then composed puraaNa on bhaagavata, i.e., on god hari. [10-62]
Note: By telling one bhaagavata, all the other puraaNa-s connected with bhagavat, hari, will also come under it - jaatyaika vachana.
yeye cha santastamasA.anuvishhTAstAMstAn.h suvAkyaistamaso vimuJNchan.h |
chachAra lokAn.h sa pathi prayAntaM kITaM vyapashyat.h tamuvAcha kR^ishhNaH || 10 .63||
bhavasva rAjA kusharIrametat.h tyaktveti naichchhat.h tadasau tatastam.h |
atyaktadehaM nR^ipatiM chakAra purA svabhaktaM vR^ishhalaM sulubdham.h || 10 .64||
lobhAt.h sa kITatvamupetya kR^ishhNaprasAdatashchA.ashu babhUva rAjA |
tadaiva taM sarvanR^ipAH praNemurdaduH karaM chAsya yathaiva vaishyAH || 10 .65||
uvAcha taM bhagavAn.h muktimasmi.nstava xaNe dAtumahaM samarthaH |
tathA.api sImArthamavApya vipratanuM vimukto bhava matprasAdAt.h || 10 .66||
j~nAnaM cha tasmai vimalaM dadau sa mahIM cha sarvAM bubhuje tadante |
tyaktvA tanuM vipravaratvametya padaM harerApa sutattvavedI || 10 .67||
evaM bahUn.h saMsR^itibandhataH sa vyamochayad.h vyAsatanurjanArdanaH |
bahUnyachintyAni cha tasya karmANyasheshhadeveshasadoditAni || 10 .68||
Note: In these verses aachaarya is describing the episode of - vyaasa and the worm - which occurs in mbh, anushaasanika parva, 117-19 adhyaaya-s. vyaasa accords salvation even to small insects, then - why not to humans - is the import of it.
athAsya putratvamavAptumichchha.nshchachAra rudraH sutapastadIyam.h |
dadau cha tasmai bhagavAn.h varaM taM svayaM cha taptveva tapo vimohayan.h || 10 .69||
Then rudra undertook ascesis to become a son of vyaasa, namely viShNu. But, vyaasa appeared have undertaken a severe ascesis to obtain rudra as his son, just to delude asura-s. [10-69]
vimohanAyAsurasargiNAM prabhuH svayaM karotIva tapaH pradarshayet.h |
kAmAdidoshhA.nshcha mR^ishhaiva darshayenna tAvatA te.asya hi santi kutrachit.h || 10 .70||
And he deluded raakshasa-s et al as if he is having the blemishes, like kaama, moha etc., which blemishes, in fact, cannot be abiding in Supreme Soul. [10-70]
tatastvaraNyoH sma babhUva putrakaH shivo.asya so.abhUchchhukanAmadheyaH |
shukI hi bhUtvA.abhyagamad.h ghR^itAchI vyAsaM vimathnantamutAraNI tam.h || 10 .71||
tataH tu araNyoH sma babhUva putrakaH shivaH asya saH abhUt shuka nAmadheyaH
shukI hi bhUtvA abhyagamat ghR^itAchI vyAsaM vimathnantam uta araNI tam || 10 .71||
Then, shiva took birth as the son of vyaasa from araNi, the wooden sticks rubbed to produce ritual fire. While vyaasa is rubbing araNi sticks to produce ritual fire, a celestial maiden named ghRitaachi came and met him in the form of a she-parrot. Hence, rudra who emerged from ritual fire is named as shuka, meaning a parrot. [10-71]
akAmayan.h kAmukavat.h sa bhUtvA tayA.arthitastaM shukanAmadheyam.h |
chakre hyaraNyostanayaM cha sR^ishhT.hvA vimohaya.nstattvamArgeshhvayogyAn.h || 10 .72||
vyaasa named the boy as shuka because his mother ghritaachi requested him to do so. Though vyaasa is devoid of kaama, moha etc, he had to undertake such worldly things just to make believe others that he too is human. This is necessary to deal with ill-advised hardcores. [10-72]
shukaM tamAshu pravivesha vAyurvyAsasya sevArthamathAsya sarvam.h |
j~nAnaM dadau bhagavAn.h sarvavedAn.h sabhArataM bhAgavataM purANam.h || 10 .73||
shukaM tam Ashu pravivesha vAyuH vyAsasya seva artham atha asya sarvam
j~nAnaM dadau bhagavAn sarva vedAn sa bhArataM bhAgavataM purANam || 10 .73||
In order to render services to vyaasa, the air god, vaayu, then quickly entered shuka, who took birth as vyaasa's son from araNi. vyaasa then taught all veda-s, including all puraaNaa-s to shuka. [10-73]
sheshho.atha pailaM munimAvishat.h tadA vIshaH sumantumapi vAruNiM munim.h |
brahmA.avishat.h tamuta vaishapAyanaM shakrashcha jaiminimathA.avishad.h vibhuH || 10 .74||
Then, sheSha mainifested in sage paila, garuDa manifested in the son of varuNa, namely sumanta; and brahma in vaishampaayana; and indra manifested himself in jaimini. [10-74]
kR^ishhNasya pAdaparisevanotsukAH sureshvarA vivishurAshu tAn.h munIn.h |
samastavidyAH pratipAdya teshhvasau pravartakA.nstAn.h vidadhe hariH punaH || 10 .75||
Thus gods interested in rendering service to kRiShNa, namely vyaasa, [who in turn is hari], have come and manifested themselves in the disciples of vyaasa, and hari, presently in the form of veda vyaasa, taught all scriptures to his disciples for propagation. [10-75]
Shiva performed penance to become the son of Vyasa. Vedavyasa pretended to perform penance to get Shiva as his son. This was only to mislead undeserving persons. Shiva was born as a son of Vyasa through Ghritachi, who had arrived in the form of a parrot while Vyasa was engaged in churning the Arani. Shuka was actually born from Arani. However since Ghritachi sesired to name him as Shuka he was so named. Vyasa never had any sensual attraction either towards Ghritachi or any other woman. As soon as Shuka was born, Vayu entered him. It was only Vayu who was entitled for the instructions directly from Lord Hari. Shuka received direct instructions from Vyasa because of the presence of Vayu in him. In the same way, while receiving the instructions from Vyasa, Shesha entered Paila, Garuda entered Sumantu, Brahma entered Vaishampayana, and Indra entered Jaimini. This enabled these sages to receive instructions in their respective areas of knowledge. -- ktp
R^ichAM pravartakaM pailaM yajushhAM cha pravartakam.h |
vaishampAyanamevaikaM dvitIyaM sUryameva cha || 10 .76||
chakre.atha jaiminiM sAmnAmatharvAN^girasAmapi |
sumantuM bhAratasyApi vaishampAyanamAdishat.h | [10-77 a, b]
Sage paila is made in charge to propagate Rig veda, suurya for shukla yajurveda, vaishampaayana for kriShNa yajurveda, and sumanta for the adharvaNa veda, which veda is originally visualised by sage angiirasa, while jaimini for saama veda. vaishampaayana is further invested with the propagation of mahabhaarata. [10-76, 77a, b]
pravartane mAnushheshhu gandharvAdishhu chA.atmajam.h || 10
nAradaM pAThayitvA cha devalokapravR^ittaye | [10-78a]
He ordered his son shuka to propagate scriptures among humans and gandharva-s, and also ordered naarada to do so among all gods. [10-77, 78 a, b]
Adishat.h sasR^ije so.atha romAJNchAd.h romaharshhaNam.h ||
10 .78 b||
taM bhAratapurANAnAM mahArAmAyaNasya cha |
paJNcharAtrasya kR^itsnasya pravR^ittyarthamathA.adishat.h || 10 .79||
tamAvishat.h kAmadevaH kR^ishhNasevAsamutsukaH |
sa tasmai j~nAnamakhilaM dadau dvaipAyanaH prabhuH || 10 .80||
After ordering naarada and shuka, sage veda vyaasa created sage romaharShaNa from the pits of his thrilled hair, and romaharShaNa is made in charge to propagate mahaabhaarata, puraaNa-s, mahaaraamaayaNa, pancharaatra aagama. To render service to veda vyaasa [i.e. hari], kaama deva presided over sage romaharShaNa. vyaasa gave all knowledge and wisdom to this romaharShaNa. [1-78b, 79. 80]
sanatkumArapramukhA.nshchakre yogapravartakAn.h |
bhR^igvAdIn.h karmayogasya j~nAnaM datvA.amalaM shubham.h || 10 .81||
jaiminiM karmamImAMsAkartAramakarot.h prabhuH | [10-82 a]
Sage sanat kumaara and others are made as the propagators of yoga, and by giving unblemished and pure knowledge to bhRigu and others, they are made in charge of karma yoga. And sage jaimini is nominated for karma miimaamsa. [10-81, 82a]
devamImAMsikAdyantaH kR^itvA pailamathA.adishat.h |
sheshhaM cha madhyakaraNe purANAnyatha chAkarot.h || 10 .82 b, c||
The first aphorism in davii miimaamsa - atha atho daivii miimaamsa - and the last aphorism - sa viShNuraahahi tam brahma iti aachakshate - are personally said by vyaasa. And then, he asked sage paila and the god presiding him, namely sheSha, to fill text in between these two aphorisms. Then vyaasa scripted the puraaNa-s. [10-82 b, c]
Further, he edited the six saattvika puranas (Vishnu, Narada, Bhagavata, Garuda, Padma, and Varaha) based on Panchatantra, six raajasa puranas (Brahma, Brahmanda, Brahmavaivarta, Markandeya, Bhavisya, and Vamana) based on superficial references in the Vedas, and six taamasa Puranas (Matsya, Kurma, Linga, Shiva, Skanda, and Agni) based on Pasupata Agama. - ktp
shaivAn.h pAshupatAchchakre saMshayArthaM suradvishhAm.h |
vaishhNavAn.h paJNcharAtrAchcha yathArthaj~nAnasiddhaye | [10-83 a, b]
To inculcate doubtable knowledge in asura-s he scripted taamasika puraaNaa-s like paashupata etc., and to induce proper knowledge in good people he scripted saattvika puraaNaa-s, like paancharaatra etc. [10-83a, b]
brAhmA.nshcha vedatashchakre purANagranthasaN^grahAn.h || 10
evaM j~nAnaM punaH prApurdevAshcha R^ishhayastathA |
brAhmAn cha vedataH chakre purANa grantha saN^grahAn evaM j~nAnaM punaH prApuH devAH cha R^ishhayaH tathA
And he scripted raajasa puraaNaa-s in accordance with veda-s. puraaNaa-s have the basic import of vedaa-s. Thus gods and sages have repossessed pure knowledge. [10-83b, 10-84a]
Note: vedataH cakre - made according to vedaa-s. The meanings in vedaa-s are both apparent and latent, aapaata, niguuDha arthaa-s. All veda-s basically tell that viShNu is their - mukhya vritti - primary import - of all scriptures, while the names of agni, varuNa, indra are heard in veda-s appeareantly - baahya artha, aapaata artha. So, vyaasa has taken the core element of veda-s and told in puraaNa-s, duly leaving apparent meanings - aapaata artha-s.
sanatkumArapramukhA yogino mAnushhAstathA |
kR^ishhNadvaipAyanAt.h prApya j~nAnaM te mumuduH surAH || 10 .84 b, c||
Sages like sanat kumara, as well as humans, thus benefiting from kRiShNa dvaipaayana and his endeavour in resurrecting scriptures, have obtained highest salvation. [10-84b, c]
samastavij~nAnagabhastichakraM vitAya vij~nAnamahAdivAkaraH |
nirasya(nipIya) chAj~nAnatamo jagattataM prabhAsate bhAnurivAvabhAsayan.h || 10 .85||
Thus the sun, called vedavyaasa, shone forth while radiating rays, called scriptures, which obliterated the darkness that has sofar enveloped the entire world. [10-85]
chaturmukheshAnasurendrapUrvakaiH sadA suraiH sevitapAdapallavaH |
prakAshaya.nsteshhu sadA.a.atmaguhyaM mumoda merau cha tathA badaryAm.h || 10 .86||
Then, vyaasa is gladdened staying in badarika hermitage at Mt. meru, while gods like four-faced brahma, rudra, devendra and others have adoringly served him at his feet. [10-86]