Chapter 19 - Incarnations of Śrī Viṣṇu

[Sanskrit text for this chapter is available]

The Devī said,:

1. If it is so, O Lord, why was the Full-Moon with all its digits not worn by you? Tell me the reason for (liking) the last part of the digits.

Īśvara said:

2-5. Amā (New Moon) is mentioned as the Mahākalā (greatest digit as distinguished) in sixteen types (of Kalās), O goddess. It is the greatest Māyā and the supporter of the bodies of the embodied ones.

Beginning with Amā and ending with Paurṇamāsī^[1] (Full-Moon) there are sixteen Kalās pertaining to the Moon. They are called Tithis (Lunar days). The sixteen Kalās are thus glorified.

Amā is the greatest and subtlest Śakti. O goddess, it is acclaimed that you are that Śakti.

There are sixteen primordial Svaras (Notes). They are mentioned in the due order of time units, beginning with creation (of the world) and ending with its annihilation. O my beloved, they should be known by the experts on time as units of time.

6-8. They are Truṭi, Lava, Nimeṣa, Kalā, Kāṣṭhā, Muhūrtaka, Rātri (night), Ahaḥ [Ahan?] (day), Pakṣa (fortnight), Māsa (month), Ayana, Vatsara (year), Yuga, Manvantara, Kalpa and Mahākalpa the sixteenth. Kalā Visarjanī (the creative one) is based on the Jīva (the individual soul). It creates the entire universe, the two Vīṣuvas (equinoxes) being included. Kalā Saṃvaraṇī^[2] (that which conceals and covers), O my beloved, annihilates the universe.

9. A fourth of the winking time is called Truṭi. Understand, O Maheśvarī, that Nimiṣa is twice that (Lava is included in between).

10. Thirty Nimiṣas make a Kāṣṭhā and twenty Kaṣṭhās [Kāṣṭhās?] make one Kalā. A Muhūrta consists of twenty Kalās and fifteen Muhūrtas make a Dina (day).

11. Night is of the same duration as Dina (day) and these two together make one Ahorātra (night plus day=24 Hours). Fifteen Ahorātras make one Pakṣa (fortnight). Two Pakṣas together make what is called Māsa (month).

12-13. Six months make one Ayana and two Ayanas make one Varṣa (year). Four million three hundred twenty thousand years should be known as one Caturyuga according to the solar reckoning. Seventy-one Caturyugas can be cited as constituting one Manvantara.

14. This period along with the end of a month is acclaimed as the span of life of Indra. The period covered by the lives of fourteen Indras constitutes a Kalpa and it shall be one day of Brahmā.

15. The same period of a thousand Caturyugas constitutes his Rātri (Night) of Brahmā. O my beloved, he (Brahmā) lives for a hundred years calculated thus.

16. Along with half of a Nimiṣa pertaining to me, fourteen thousand Viṣṇus and unlimited number of Pitāmahas (Brahmās) die.

17. O goddess of Devas, this universe is created (and maintained) in this order. The reckoning may be lunar and solar; the universe is infinite and variegated.

18. O goddess, the Kalā is unborn, beginningless and immutable and Śaśin (Moon) is established therein with face down and accompanied by it.

19. Thus the waxing and waning of the Moon and the Sun should be known. It is the order of creation that has been narrated by me. Now listen to the annihilation.

20-23. Mahākalpa is struck (becomes extinct) by passing away of Kalpas constituting it and a Kalpa is destroyed by Manvantaras. Māsa gets annihilated by Pakṣas and that (Pakṣa) is divided through Ahorātras. This Ahorātra is divided by Muhūrta and a Muhūrta is struck down by Kalās. Kalā is made extinct through Kāṣṭhās and Kāṣṭhā is divided through Nimiṣas. Nimiṣa is ended through Lavas and the Lava is divided by means of Truṭi. Thus that (which is beyond that) remains quiescent, sans characteristics and devoid of aberrations. The Kalā thereof, the great Māyā has been held over the head. O my beloved, it is the Śakti of the Lord of Devas. It has the form of the universe. O Pārvatī, it deludes the Santāna (series, progeny) and makes it undergo worldly existence.

24. Thus this universe, O goddess, has its characteristics of origin and sustenance. The entire universe gets dissolved wherein it is born.

25. Such is the Śakti in the form of Māyā, It’s features are Śuddha (pure) and Aśuddha (impure). To you, O goddess, it reveals itself as staying in the form of Candra (Moon).

The Devī said:

26. I performed penance in which I got myself scorched by five fires for many crores of years. O Lord, O Lord of the universe, that penance has become fruitful today.

27. The Sṛṣṭiyoga (process of creation etc.) is understood by me, O Maheśvara, and that of the annihilation too (is understood). The origin of the Moon and the magnitude of Kalā also (is understood).

28. Now, O Lord of Devas, there is a doubt in my mind. O Lord Maheśvara, my curiosity is very great. Do tell me.

29. Śaśin (Moon) that delights everyone is born of nectar. O Lord of Devas, this Candramas is your dear favourite.

30. In regard to the word Candra, the root generally taken is √cad ‘to delight’, but I think it means whiteness and aqueousness.

31. Śaśin is the Lord of all herbs. He pleases the Pitṛs much. He is your devotee. He is eager to serve you. He has resorted to you.

32-33. You are the Lord whose crest is embellished by groups of Cosmic Eggs coming into clash with one another. Yet he has a stigma despite being established on your head. This arouses my curiosity. If such a Candra too has to suffer, then why should a miserable one in the world be bewailed and pitied.

34-37. A parallel instance is not seen in all the three worlds, nor can it be so. This is a case where you can bring about an end to this. (Yet you do not do so.) In this regard, O Maheśvara, everyone has a grave doubt as it is in my case. What is the cause of the origin of the stigma in the Moon? O Lord Maheśvara, do tell me what caused it. How comes it that one who has issued forth from nectar has a stigma? He is your favourite, O Lord of Devas, yet the stigma continues to be there. My curiosity is great, O Lord. It behoves you to tell me the truth.

38. On being enquired thus by Pārvatī, Maheśvara, the Lord of Devas, became highly pleased. He spoke to the Daughter of the Mountain lovingly:

Īśvara said,:

39. O goddess of excellent complexion, how is it that a great doubt such as this has occurred to you? No aspersion should be cast on me. O my beloved, do not be agitated. It is due to the power of your father (i.e. Dakṣa) that Śaśin contracted this stigma.

40. O goddess, it is due to the inevitability of the destined Karma. The Moon was told: “You should be impartial in regard to all your wives.” Since the Moon transgressed this command of Dakṣa (he had to incur this curse).

41. O my beloved, Śaśin did do something against his words (of advice).So he was cursed. And, O goddess, it is this that you have asked me, the cause of the stigma (on the Moon).

42. In every kalpa, O beautiful lady, there is difference due to various reasons. It is numberless and hence cannot be narrated. O my beloved, it cannot be mentioned by me.

43. Innumerable Moons come into existence again and again and they perish. In every Manvantara this happens, O goddess of Devas.

44. Innumerable are those (periods) called Kalpa. The Pitāmahas (Brahmās) are innumerable and Haris too are innumerable. But Maheśvara is one and only one.

45. Like formations of bubbles in water, O my beloved, crores and ten thousand crores of Brahmāṇḍas (Cosmic Eggs) issue forth from me in my sport.

46. In different places (Cosmic Eggs), four-faced Brahmās, Haris and Bhavas are created by the Pradhāna (Māyā). Then the proximity to Śaṃbhu was obtained.

47. He (Maheśvara) brings about the mutual merger and dissolution of beings as well as the beginning and end. Lord Maheśvara is the agent of creation, annihilation and sustenance.

48. I get combined with Rajas at the time of creation. I am established in Sattva while maintaining it. I am united with Tamas during the annihilation (of the world). Thus I abide in three forms.

49. Hence Brahmā is the son of Maheśvara. Śiva is the Lord, master of Brahmā. Sadāśiva may become Viṣṇu and Brahmā, because he is Sarvātmaka (the immanent soul of all, identical with all).

50. He alone is Lord Rudra and Viṣṇu, the Lord of the entire universe. These worlds are in this Cosmic Egg, this world is within the universe.

51. O goddess, O highly intelligent one, it is impossible to count the Moons, Suns and Planets which are (now) in existence, and those that have come and gone and those which are as yet to come.

52. In the present Vārāha Kalpa, O intelligent lady, six Moons have already come and gone in the Cosmic Egg.

53. O great goddess, the present one issued forth from nectar and is seen now weak and wearied due to the curse of Dakṣa and is the seventh one.

54-56. In the second Parārdha of Brahmā, the thirtieth Kalpa was well-known as Pitṛkalpa, In the beginning of the Svāyaṃbhuva Manvantara therein, you were (known as) Satī. O great goddess, the Dakṣa who was then your father was born of Prāṇa, the patriarch. But in this Manvantara, O goddess, Dakṣa was born of Pracetas.

57. Now, O my beloved, Dakṣa will be born of the right Aṅguṣṭha (thumb). All the Brāhmaṇas beginning with Dakṣa are born in every Yuga.

58. They will again die. A sensible man does not become deluded thereby. O goddess, on being insulted by him (Dakṣa) formerly you abandoned your body.

59. Thus bereaved of you formerly, O my beloved, I was separated from you till the Cākṣuṣa Manvantara of the Vārāhakalpa.

60. This is the twenty-first Manu (i.e. beginning from Svāyaṃbhuva of Pitṛkalpa and ending with Cākṣuṣa of Vārāha Kalpa) in the Kalpa called Vārāha. O great goddess, in every Kalpa you will have a different name.

61. In this Vārāha Kalpa, O goddess, you became Pārvatī obtained by Himavān through his penance, when the Cākṣuṣa Manvantara has passed off.

62. O beautiful lady, due to the anger of Dakṣa you had to be separated from me for the duration of a day of Brahmā. Your span of life is the period of his six months.

63. O goddess, the sages who were formerly cursed by me out of my anger in your case, are also born along with you in the Vaivasvata Manvantara.

64. They are the eight sons of Brahmā, viz. Bhṛgu, Aṅgiras, Marīci, Pulastya, Pulaha, Kratu, Atri and Vasiṣṭha.

65. Formerly, in the Svāyaṃbhuva Manvantara they had been cursed at the time of the Yajña of Dakṣa. O goddess, they are reborn in this Kalpa after the Cākṣuṣa Manvantara has elapsed.

66-67. Adopting the Vāruṇī body in the course of his Yajña, the great Lord Brahmā performed the Homa of his Śukra (semen) with a desire to get progeny.

Then the sages with the refulgence of the solar disc were born again. O my beloved, in order to woo you, they were sent by me to your father (Himavān). I hope you remember it, O lady of holy vows.

68-69. Why digress with profuse verbosity? I shall give reply to your excellent question. In the present second Parārdha of Brahmā beginning with Śveta Kalpa and ending with the Vārāha Kalpa, many Candras have come and gone. O lady of excellent countenance, listen to them.

70. O goddess of Devas, four hundred and twenty-six Moons have come and gone. O my beloved, the present one is the four hundred twenty-seventh.

71-73. The Moon who is present now is born in the tenth Tretāyuga of Vaivasvata Manvantara along with Dattātreya. In the context of the origin of the Moon, I shall describe the human incarnations of Viṣṇu. O my beloved, I shall describe (later) the earlier physical incarnations. The fifth incarnation was in the fifteenth Tretā Yuga.

74-77. He was Māndhātā, the emperor, along with Utathya (as preceptor).

In the nineteenth Tretā Yuga was born Jāmadagnya who was the slayer of all Kṣatriyas. It was the sixth incarnation with Viśvāmitra as the leader (teacher?).

In the twenty-fourth (Tretā) Yuga, Rāma was born with Vasiṣṭha as Priest. That was the seventh incarnation. He was the son of Daśaratha and the incarnation was for (the slaying of) Rāvaṇa.

Viṣṇu was born as Vedavyāsa, the eighth incarnation^[3]. It was in the twenty-eighth Dvāpara and he was born of Parāśara with Jātūkarṇya as the leader (priest).

The ninth incarnation of Viṣṇu was also then born as the son of Aditi and Kaśyapa.

78-80. He was born of Devakī and Vasudeva with Brahmagarga as leader (priest, preceptor). It was in the twenty-first Dvāpara towards its close. When Dharma was spoiled Viṣṇu was born in the Vṛṣṇi dynasty. He was born in order to establish Dharma. He destroyed the Asuras.

He who was the powerful one named Pramati will be born as Kalki in the Gotra of Candramas, (with) the name of Viṣṇuyaśas. He will have the exploit of Pārāśarya (Vyāsa).

81. He will be the tenth incarnation. He is not yet born. With Yājñavalkya as the priest he will be dragging (taking with him) an army full of elephants, horses and chariots.

82. He will be accompanied by hundreds and thousands of fully armed Brāhmaṇas. He will exterminate all the Śūdra kings

83. Thousands of heretics, barbarian tribes and robbers will be slain including the haters of Brāhmaṇas and the Vedas, those who are not very religious and pious.

84. The powerful hero will move about on the earth remaining invisible to all living beings. He will establish his sovereignty. The mighty one was (will be) a destroyer of many brave enemies.

85. With a part of Mānava Deva (Lord and incarnation of Manu) he will undermine all those already so destined. Along with his followers he will disappear in the middle of Gaṅgā and Yamunā.

86. When Kalki passed away along with his ministers and army, when all the kings were also slain, the subjects became helpless (leaderless).

87. Succour and protection having been denied they (people) began attacking one another and continued killing one another in fights. They were highly miserable and lamented much.

88. When this Kaliyuga of thousand years according to the divine reckoning becomes diminished and when it becomes extinct along with the Sandhi (intervening period) Kṛta Yuga will begin.

89. When the Sun and the Moon as well as Jupiter come to the same zodiac with the Puṣya Star, Kṛṭa Yuga will set in.

90. When Janārdana was born the constellation was Abhijit, the night was Jayantī and the Muhūrta was Vijaya.

The Devī said:

91. The entire (story of incarnation) has not been narrated as it happened as a result of the curse of Bhṛgu. O Maheśvara, narrate to me the earlier incarnations not yet mentioned.

Īśvara said:

92-94. When the earth was occupied by highly powerful Dānavas, Viṣṇu took birth again and again with the curse of Bhṛgu as an ostensible cause. He took the incarnation in order to establish piety (Dharma).

Nārāyaṇa should be realized through Dharma (piety). He was then born in the Cākṣuṣa Manvantara. He propagated Yajña in the Vaivasvata Manvantara. At the time of his manifestation, Brahmā became his priest.

95. During the fourth quartet of Yugas, when Suras became distressed, he issued forth from the ocean for killing Hiraṇyakaśipu.

96-97. The second incarnation was Narasiṃha. Rudra was his priest.

In the seventh quartet of Yugas when all the worlds were under Bali, in the Tretāyuga when all the three worlds were overcome by Daityas. Viṣṇu became Vāmana reducing his limbs in size. Bṛhaspati was his priest.

98. In the tenth Tretā Yuga, Dattātreya was born when Dharma had disappeared in the fourth part. Mārkaṇḍeya was his priest. All these divine incarnations in the mortal world have been narrated earlier.

Footnotes and references:

[1]:

This shows that the author accepted Paurṇimānta Calendar.

[2]:

Śaivism regards that the universe is not destroyed but withdrawn within himself by Śiva. Hence the word “Saṃvaraṇī”.

[3]:

The author does not recognize the popular belief of Buddha being the ninth Avatāra. By making Vyāsa as the eighth and Kṛṣṇa as the ninth incarnation, Buddha is deleted from the list of Avatāras.