Bhagavatapurana 12.6

12.6.1

/0 sūta uvāca
etan niśamya muninābhihitaṃ parīkṣid $ vyāsātmajena nikhilātma-dṛśā samena &
etan niśamya muninābhihitaṃ parīkṣid $ vyāsātmajena nikhilātma-dṛśā samena &
tat-pāda-mūlam upasṛtya natena mūrdhnā % baddhāñjalis tam idam āha sa viṣṇurātaḥ //

1. Suta said:— Having heard this as told by the sage, son of Vyasa, equal unto one who is Omniscient, having approached his feet and bowed to him with his head bent down, that Parikshit who owes his life to Sri Krishna, said to him as follows.

12.6.2

* //
/0 rājovāca
siddho 'smy anugṛhīto 'smi bhavatā karuṇātmanā /
śrāvito yac ca me sākṣād anādi-nidhano hariḥ //

2. King said:— My purpose is accomplished (I have earned my wisdom). I am blessed by thy gracious self, because I have been directly (in the most direct manner) told of Hari who has no beginning or end.

12.6.3

nāty-adbhutam ahaṃ manye mahatām acyutātmanām /
ajñeṣu tāpa-tapteṣu bhūteṣu yad anugrahaḥ //

3. I do not think it a matter for great wonder that great men whose mind and heart are given to Hari, are always gracious unto the ignorant suffering from misery and to creatures in general.

12.6.4

purāṇa-saṃhitām etām aśrauṣma bhavato vayam /
yasyāṃ khalūttamaḥ-śloko bhagavān anavarṇyate //

4. We have heard from thy lips this collection of the Purana in which the most glorious Vishnu is described.

12.6.5

bhagavaṃs takṣakādibhyo mṛtyubhyo na bibhemy aham /
praviṣṭo brahma nirvāṇam abhayaṃ darśitaṃ tvayā //

5. O worshipful one, I am not afraid of Takshaka and others, that cause death; I have entered (settled) my mind on Para Brahman who has no corporeal body, and is the one asylum: thou hast shown me the way to fearlessness.

12.6.6

anujānīhi māṃ brahman vācaṃ yacchāmy adhokṣaje /
mukta-kāmāśayaṃ cetaḥ praveśya visṛjāmy asūn //

6. Give me permission; I shall observe perfect silence in contemplating Adhokshaja; having devoted to the Supreme Deity the heart that is rid of desires and other kindred tendencies, I (shall) lay down my life.

12.6.7

ajñānaṃ ca nirastaṃ me jñāna-vijñāna-niṣṭhayā /
bhavatā darśitaṃ kṣemaṃ paraṃ bhagavataḥ padam //

7. (By thy grace) my nescience (nescience investing me as well as the effect of it) has been removed through firm insight into Gnana and Vignana, and by thee has been shown the highest nature of the Almighty Lord, the safest asylum.

12.6.8

/0 sūta uvāca
ity uktas tam anujñāpya bhagavān bādarāyaṇiḥ /
jagāma bhikṣubhiḥ sākaṃ nara-devena pūjitaḥ //

8. Suta said:— Thus addressed and worshipped by the king, and having taken leave of him, the son of Badarayana went away along with the ascetics.

12.6.9

parīkṣid api rājarṣir ātmany ātmānam ātmanā /
samādhāya paraṃ dadhyāv aspandāsur yathā taruḥ //

9. By force of reason Parikshit fixed his mind firmly on the inner light (Pratyagatman) and contemplated the Supreme Being, remaining motionless like a dead tree (a wooden post).

12.6.10

prāk-kūle barhiṣy āsīno gaṅgā-kūla udaṅ-mukhaḥ /
brahma-bhūto mahā-yogī niḥsaṅgaś chinna-saṃśayaḥ //

10. On the bank of the Ganga he sat down facing north on sacred grass of which the ends were turned towards the east, absorbed into Brahman, the great yogin rid of all attachment and free from all doubts.

12.6.11

takṣakaḥ prahito viprāḥ kruddhena dvija-sūnunā /
hantu-kāmo nṛpaṃ gacchan dadarśa pathi kaśyapam //

11. O sages, Takshaka sent by the indignant son of the brahmin, intent on killing the king, met on his way the brahmin Kasyapa.

12.6.12

taṃ tarpayitvā draviṇair nivartya viṣa-hāriṇam /
dvija-rūpa-praticchannaḥ kāma-rūpo 'daśan nṛpam //

12. With money he propitiated that Brahmin capable of curing all poison and sent him back; he himself capable of assuming any form went in the guise of a brahmin and bit the king.

12.6.13

brahma-bhūtasya rājarṣer deho 'hi-garalāgninā /
babhūva bhasmasāt sadyaḥ paśyatāṃ sarva-dehinām //

13. In a moment, all creatures looking on, the body of the saintly king absorbed in Brahman was reduced to ashes by the fire of snake-poison.

12.6.14

hāhā-kāro mahān āsīd bhuvi khe dikṣu sarvataḥ /
vismitā hy abhavan sarve devāsura-narādayaḥ //

14. Very very loud was the outcry on the earth, in the sky, in all directions (at the wonderful occurence); astounded at it were all the gods, Asuras and men.

12.6.15

deva-dundubhayo nedur gandharvāpsaraso jaguḥ /
vavṛṣuḥ puṣpa-varṣāṇi vibudhāḥ sādhu-vādinaḥ //

15. The celestial drums were sounded, Gandharvas and Apsaras women sang, showers of flowers were sent down by the gods who applauded the occurence.

12.6.16

janmejayaḥ sva-pitaraṃ śrutvā takṣaka-bhakṣitam /
yathājuhāva sankruddho nāgān satre saha dvijaiḥ //

16. Janmejaya heard that his father was consumed by Takshaka; and, enraged at it, he offered the Nagas in the prescribed manner into the fire with the help of brahmin priests.

12.6.17

sarpa-satre samiddhāgnau dahyamānān mahoragān /
dṛṣṭvendraṃ bhaya-saṃvignas takṣakaḥ śaraṇaṃ yayau //

17. On seeing great serpents burnt in the raging fire of serpent-sacrifice and overcome with fear, Takshaka sought refuge with Indra.

12.6.18

apaśyaṃs takṣakaṃ tatra rājā pārīkṣito dvijān /
uvāca takṣakaḥ kasmān na dahyetoragādhamaḥ //

18. The king, son of Parikshit, not seeing Takshaka there,

asked the brahmins why that most wicked serpent Takshaka did not come and fall into the fire.

12.6.19

taṃ gopāyati rājendra śakraḥ śaraṇam āgatam /
tena saṃstambhitaḥ sarpas tasmān nāgnau pataty asau //

19. "O great king, Indra protects him as his refugee; being stopped by him that serpent does not fall into the fire", said the Brahmins.

12.6.20

pārīkṣita iti śrutvā prāhartvija udāra-dhīḥ /
sahendras takṣako viprā nāgnau kim iti pātyate //

20. The highly intelligent son of Parikshit heard their answer thus given and said to the priests, "O Brahmins, why do you not invoke Takshaka along with Indra to fall into the fire?"

12.6.21

tac chrutvājuhuvur viprāḥ sahendraṃ takṣakaṃ makhe /
takṣakāśu patasveha sahendreṇa marutvatā //

21. Thereupon the Brahmins (priests) invoked Takshaka along with Indra in the course of the sacrifice thus, "Takshaka, soon fall down here with Indra, the lord of Maruts (gods)"

12.6.22

iti brahmoditākṣepaiḥ sthānād indraḥ pracālitaḥ /
babhūva sambhrānta-matiḥ sa-vimānaḥ sa-takṣakaḥ //

22. By the force of such invocations uttered by Brahmin priests Indra was made to move from his seat along with his car; and Takshaka and he were in a state of perplexity.

12.6.23

taṃ patantaṃ vimānena saha-takṣakam ambarāt /
vilokyāṅgirasaḥ prāha rājānaṃ taṃ bṛhaspatiḥ //

23. As Indra with Takshaka and his car was falling down through the sky, Brihaspati of Angiras race observed it and said to the king thus:

12.6.24

naiṣa tvayā manuṣyendra vadham arhati sarpa-rāṭ /
anena pītam amṛtam atha vā ajarāmaraḥ //

24. O Lord of men, this king of serpents cannot (is not fit to be) be killed by thee; for he has drunk of nectar and he is free from old age and death.

12.6.25

jīvitaṃ maraṇaṃ jantor gatiḥ svenaiva karmaṇā /
rājaṃs tato 'nyo nāsty asya pradātā sukha-duḥkhayoḥ //

25. Life and death of a creature, its attainment to its goal—all depend upon its own action; therefore, O king, there is no other who is the cause of happiness or misery.

12.6.26

sarpa-caurāgni-vidyudbhyaḥ kṣut-tṛd-vyādhy-ādibhir nṛpa /
pañcatvam ṛcchate jantur bhuṅkta ārabdha-karma tat //

26. O king, when a creature meets death through the agency of serpents, thieves, fire, lightning, hunger, thirst, diseases and the like, it experiences only the fruit of that karma or action which has begun to bear its consequence.

12.6.27

tasmāt satram idaṃ rājan saṃsthīyetābhicārikam /
sarpā anāgaso dagdhā janair diṣṭaṃ hi bhujyate //

27. Therefore this sacrifice of punishment may, O king, be put a stop to; innocent serpents have been burnt: creatures indeed enjoy what is ordained according to past Karma.

12.6.28

/0 sūta uvāca
ity uktaḥ sa tathety āha maharṣer mānayan vacaḥ /
sarpa-satrād uparataḥ pūjayām āsa vāk-patim //

28. Suta said:—Thus advised the king respected the words of

the great sage and said he would do so. Having stopped the Serpent sacrifice he duly worshipped Brihaspati.

12.6.29

saiṣā viṣṇor mahā-māyā- bādhyayālakṣaṇā yayā /
muhyanty asyaivātma-bhūtā bhūteṣu guṇa-vṛttibhiḥ //

29. This is indeed the great unknowable power of Vishnu of incomprehensible nature; and under this insuperable Maya, beings who are amsas of Vishnu do wrong to beings, under the force of anger and other passions.

12.6.30

na yatra dambhīty abhayā virājitā māyātma-vāde 'sakṛd ātma-vādibhiḥ /
na yad vivādo vividhas tad-āśrayo manaś ca saṅkalpa-vikalpa-vṛtti yat //

30 & 31. That in relation to which Maya, existing in imagination as ‘this man is full of hypocrisy’, is not found to fearlessly exist in the frequent discourse on Atman of those who have investigated into the nature of Atman (but is shown to exist somehow like one in great fear without producing any effect on it); that in relation to which various disputations depending upon Maya do not exist and even the mind capable of various thoughts is inoperative—that in relation to which does not exist Jiva constituted of Ahankara, beset with the three, viz., (1) action, (2) instruments of motion and (3) the final good (fruit) to be secured by both (action and instruments); that in relation to which are absent the

12.6.31

na yatra sṛjyaṃ sṛjatobhayoḥ paraṃ śreyaś ca jīvas tribhir anvitas tv aham /
tad etad utsādita-bādhya-bādhakaṃ niṣidhya cormīn virameta tan muniḥ //

interrupting and the interrupted—*that* is the true nature of Atman; and the contemplatist should get himself rid of the waves of Ahankara and other mental aberrations and make himself happy.

30 & 31. That in relation to which Maya, existing in imagination as ‘this man is full of hypocrisy’, is not found to fearlessly exist in the frequent discourse on Atman of those who have investigated into the nature of Atman (but is shown to exist somehow like one in great fear without producing any effect on it); that in relation to which various disputations depending upon Maya do not exist and even the mind capable of various thoughts is inoperative—that in relation to which does not exist Jiva constituted of Ahankara, beset with the three, viz., (1) action, (2) instruments of motion and (3) the final good (fruit) to be secured by both (action and instruments); that in relation to which are absent the

12.6.32

paraṃ padaṃ vaiṣṇavam āmananti tad yan neti netīty atad-utsisṛkṣavaḥ /
visṛjya daurātmyam ananya-sauhṛdā hṛdopaguhyāvasitaṃ samāhitaiḥ //

32. “That supreme nature is the description of Vishnu”,—say they who have no attachment to, and are therefore seeking to cast off, everything other than Atman, which after examining its true nature they reject; for they are rid of Ahankara in respect of the body and other things and they have by means of contemplation and other endeavours embraced *it* and by force of concentration have realised Atman as the supreme Truth.

12.6.33

ta etad adhigacchanti viṣṇor yat paramaṃ padam /
ahaṃ mameti daurjanyaṃ na yeṣāṃ deha-geha-jam //

33. They indeed grasp this (aforesaid) supreme nature of Vishnu, who are not touched by the evil notion of ‘I and mine’ with reference to the body and the house.

12.6.34

ativādāṃs titikṣeta nāvamanyeta kañcana /
na cemaṃ deham āśritya vairaṃ kurvīta kenacit //

34. One should be indifferent to hypercritical disputations, should not disregard any body; and for the sake of this body enmity should not be cherished towards any one.

12.6.35

namo bhagavate tasmai kṛṣṇāyākuṇṭha-medhase /
yat-pādāmburuha-dhyānāt saṃhitām adhyagām imām //

35. Salutation to that glorious Krishna - Dvaipayana Vyasa, by the virtue of contemplating whose lotus-like feet I studied this Samhita (the whole of this Purana).

12.6.36

/0 śrī-śaunaka uvāca
pailādibhir vyāsa-śiṣyair vedācāryair mahātmabhiḥ /
vedāś ca kathitā vyastā etat saumyābhidhehi naḥ //

36. Saunaka said:— Into how many branches were the Vedas divided by Paila and other Vedic teachers of high glory, the disciples of Sri Vyasa? O gentle one, be pleased to tell us of this.

12.6.37

/0 sūta uvāca
samāhitātmano brahman brahmaṇaḥ parameṣṭhinaḥ /
hṛdy ākāśād abhūn nādo vṛtti-rodhād vibhāvyate //

37. Suta said:— O sage, a certain sound rose from the space in the heart of Brahman, the Highest, when he was in a mood of contemplation. The same sound is even now perceived when the sense of hearing is shut (when the ears are closed by the hand).

12.6.38

yad-upāsanayā brahman yogino malam ātmanaḥ /
dravya-kriyā-kārakākhyaṃ dhūtvā yānty apunar-bhavam //

38. By contemplating that sound yogins do, O sage, rid their

mind of all its impurity in the form of substance, activity and the correlatives and thereby attain to that state from which they do not return to Samsara.

12.6.39

tato 'bhūt tri-vṛd oṃkāro yo 'vyakta-prabhavaḥ sva-rāṭ /
yat tal liṅgaṃ bhagavato brahmaṇaḥ paramātmanaḥ //

39. Then arose from Avyakta the sacred syllable of three letters shining by itself and it has become the special mark of the Perfect Being, Paramatman.

12.6.40

śṛṇoti ya imaṃ sphoṭaṃ supta-śrotre ca śūnya-dṛk /
yena vāg vyajyate yasya vyaktir ākāśa ātmanaḥ //

40. He is Paramatman who hears this sound even when the sense of hearing is closed against external objects and his conscious nature remains the same even when all the senses are suspended and by that sacred syllable is produced the great speech (Vedas), and it is evolved into an audible thing in the space of Atman's heart,

12.6.41

sva-dhāmno brāhmaṇaḥ sākṣād vācakaḥ paramātmanaḥ /
sa sarva-mantropaniṣad veda-bījaṃ sanātanam //

41. The sacred syllable comprehensively describes the Perfect Being, i.e. Paramatman to whom it is essentially related; it is the eternal seed from which all the Vedas, Mantras and Upanishads have evolved.

12.6.42

tasya hy āsaṃs trayo varṇā a-kārādyā bhṛgūdvaha /
dhāryante yais trayo bhāvā guṇa-nāmārtha-vṛttayaḥ //

42. O best of Bhrigu race, three indeed are the letters that are comprised in it, A and others. Quality (Satva, Rajas and Tamas)

names (Rig, Yajus and Sama) and substance (the three worlds known as Bhur, Bhuva, Svah), wakeful and other states are conveyed by them.

12.6.43

tato 'kṣara-samāmnāyam asṛjad bhagavān ajaḥ /
antasthoṣma-svara-sparśa- hrasva-dīrghādi-lakṣaṇam //

43. Out of those letters the worshipful Lotus-born Brahma created the Alphabet which comprises semi-vowels, aspirants, vowels, mutes, short and long letters.

12.6.44

tenāsau caturo vedāṃś caturbhir vadanair vibhuḥ /
sa-vyāhṛtikān soṃkārāṃś cātur-hotra-vivakṣayā //

44. With this alphabet Brahma gave expression to the four Vedas, through his four faces together with Vyahritis and the sacred syllable for the purpose of being used in sacrificial observances.

12.6.45

putrān adhyāpayat tāṃs tu brahmarṣīn brahma-kovidān /
te tu dharmopadeṣṭāraḥ sva-putrebhyaḥ samādiśan //

45. He taught them to his sons and made them well-versed in the utterance of the Vedas and they became teachers of righteousness, and taught the same in turn to their sons.

12.6.46

te paramparayā prāptās tat-tac-chiṣyair dhṛta-vrataiḥ /
catur-yugeṣv atha vyastā dvāparādau maharṣibhiḥ //

46. And those Vedas came to be regularly handed down by their disciples of strict discipline and vows; therefore in all the four Ages they were distinctly studied and at the commencement of Dwapara age they were rearranged by the great sages.

12.6.47

kṣīṇāyuṣaḥ kṣīṇa-sattvān durmedhān vīkṣya kālataḥ /
vedān brahmarṣayo vyasyan hṛdi-sthācyuta-coditāḥ //

47. Directed by Achyuta present in their heart, those Brahmin sages divided the Vedas into very many branches, seeing that men have only a short life to live, very little energy, and are endowed with poor intellect under the force of time.

12.6.48

asminn apy antare brahman bhagavān loka-bhāvanaḥ /
brahmeśādyair loka-pālair yācito dharma-guptaye //

48. During this Manvantara also, O sage, the Almighty Protector of the world was prayed to by Brahma and other protectors of the world for protecting righteousness on the earth.

12.6.49

parāśarāt satyavatyām aṃśāṃśa-kalayā vibhuḥ /
avatīrṇo mahā-bhāga vedaṃ cakre catur-vidham //

49. The Almighty Lord revealed Himself exhibiting but a ray of His ray as the son of Satyavati and Parasara, O fortunate one, and He divided the Veda into four great branches.

12.6.50

ṛg-atharva-yajuḥ-sāmnāṃ rāśīr uddhṛtya vargaśaḥ /
catasraḥ saṃhitāś cakre mantrair maṇi-gaṇā iva //

50. As precious stones may be assorted into heaps of the same kind, He classified the sections of the Vedas as Rig, Atharva, Yajus and Saman and formed four Samhitas or collections of mantras.

12.6.51

tāsāṃ sa caturaḥ śiṣyān upāhūya mahā-matiḥ /
ekaikāṃ saṃhitāṃ brahmann ekaikasmai dadau vibhuḥ //

51. The Almighty Lord of vast wisdom called His four disciples and to each of them gave one of the Samhitas, O sage.

12.6.52

pailāya saṃhitām ādyāṃ bahvṛcākhyāṃ uvāca ha /
vaiśampāyana-saṃjñāya nigadākhyaṃ yajur-gaṇam //

52. He gave the first collection of the Rigveda to sage Paila;

and to Vaisampayana the collection of Yajurveda which is also called Nigada or Prose.

12.6.53

sāmnāṃ jaiminaye prāha tathā chandoga-saṃhitām /
atharvāṅgirasīṃ nāma sva-śiṣyāya sumantave //

53. He taught Sama Samhita to Jaimini as also the collection called Chandoga; and the Atharva Samhita, also called Angiras Samhita, to Sumantu his own pupil.

12.6.54

pailaḥ sva-saṃhitām ūce indrapramitaye muniḥ /
bāṣkalāya ca so 'py āha śiṣyebhyaḥ saṃhitāṃ svakām //

54. to 56. Sage Paila (divided his Samhita collection into two branches and) taught them to Indra Pramiti and Bashkala, the latter disciple divided the Samhita taught to him into four branches and O Bhargava, taught them respectively to Bodhya, Yagnavalkya, Parasara and Agnimitra; so also Indra Pramiti possessed of self-control taught his portion to the sage Kavi of the Manduka family, the disciple of the last was Devamitra who taught it to Saubhari and others.

12.6.55

caturdhā vyasya bodhyāya yājñavalkyāya bhārgava /
parāśarāyāgnimitra indrapramitir ātmavān //

54. to 56. Sage Paila (divided his Samhita collection into two branches and) taught them to Indra Pramiti and Bashkala, the latter disciple divided the Samhita taught to him into four branches and O Bhargava, taught them respectively to Bodhya, Yagnavalkya, Parasara and Agnimitra; so also Indra Pramiti possessed of self-control taught his portion to the sage Kavi of the Manduka family, the disciple of the last was Devamitra who taught it to Saubhari and others.

12.6.56

adhyāpayat saṃhitāṃ svāṃ māṇḍūkeyam ṛṣiṃ kavim /
tasya śiṣyo devamitraḥ saubhary-ādibhya ūcivān //

54. to 56. Sage Paila (divided his Samhita collection into two branches and) taught them to Indra Pramiti and Bashkala, the latter disciple divided the Samhita taught to him into four branches and O Bhargava, taught them respectively to Bodhya, Yagnavalkya, Parasara and Agnimitra; so also Indra Pramiti possessed of self-control taught his portion to the sage Kavi of the Manduka family, the disciple of the last was Devamitra who taught it to Saubhari and others.

12.6.57

śākalyas tat-sutaḥ svāṃ tu pañcadhā vyasya saṃhitām /
vātsya-mudgala-śālīya- gokhalya-śiśireṣv adhāt //

57. Sakalya, son of Mandukeya, divided his Samhita into five branches and entrusted them to Vatsya, Udgala, Saleeya, Ghokalya and Sisira.

12.6.58

jātūkarṇyaś ca tac-chiṣyaḥ sa-niruktāṃ sva-saṃhitām /
balāka-paila-jābāla- virajebhyo dadau muniḥ //

58. Sakalya's disciple, sage Jatukarnya, taught his portion together with its Nirukta to Balaka, Paija, Vaitala and Viraja.

12.6.59

bāṣkaliḥ prati-śākhābhyo vālakhilyākhya-saṃhitām /
cakre vālāyanir bhajyaḥ kāśāraś caiva tāṃ dadhuḥ //

59. Bashkala's son made a collection from the different branches and called it Valakhilya Samhita; and that was learnt and preserved by Balayani, Bhajya and Kasara.

12.6.60

bahvṛcāḥ saṃhitā hy etā ebhir brahmarṣibhir dhṛtāḥ /
śrutvaitac-chandasāṃ vyāsaṃ sarva-pāpaiḥ pramucyate //

60. These indeed are the several branches of the Rigveda followers and they are preserved and maintained by these several Brahmin sages; he who listens to this classification of the Vedas becomes cleansed of all sin.

12.6.61

vaiśampāyana-śiṣyā vai carakādhvaryavo 'bhavan /
yac cerur brahma-hatyāṃhaḥ kṣapaṇaṃ sva-guror vratam //

61. As is well known, the disciples of Vaisampayana were Charakadhvaryavas; they were called Charakas, because they observed a vow (penance) which their preceptor had to observe and which was in expiation of the sin of Brahmahatya.

12.6.62

yājñavalkyaś ca tac-chiṣya āhāho bhagavan kiyat /
caritenālpa-sārāṇāṃ cariṣye 'haṃ su-duścaram //

62. And his disciple Yagnavalkya says (said), "O worshipful one, of what account is it that these poor spirits observe the vow; I shall observe it in the manner in which nobody else can."

12.6.63

ity ukto gurur apy āha kupito yāhy alaṃ tvayā /
viprāvamantrā śiṣyeṇa mad-adhītaṃ tyajāśv iti //

63. Thus spoken to, the preceptor was offended and said, 'get away; enough with thee (I don't want thee) that art a disciple dis-

posed to despise wise brahmins; at once give up all that thou hast learnt from me’.

12.6.64

devarāta-sutaḥ so 'pi charditvā yajuṣāṃ gaṇam /
tato gato 'tha munayo dadṛśus tān yajur-gaṇān //

64. Thereupon Yajnavalkya, son of Devarata, vomited forth the collection of Yajus and departed from him; then the other sages had a direct revelation of those collections of Yajurveda portions.

12.6.65

yajūṃṣi tittirā bhūtvā tal-lolupatayādaduḥ /
taittirīyā iti yajuḥ- śākhā āsan su-peśalāḥ //

65. These sages assumed the form of Tittira birds and received those portions of the Yajurveda, because they were very eager to possess them; therefore the beautiful branches of the Yajurveda came to be called Taittiriya.

12.6.66

yājñavalkyas tato brahmaṃś chandāṃsy adhi gaveṣayan /
guror avidyamānāni sūpatasthe 'rkam īśvaram //

66. Then Yagnavalkya worshipped and extolled the god Surya, master of the Vedas, for the purpose of acquiring the Vedic portions not known to his preceptor Vaisampayana.

12.6.67

/0 śrī-yājñavalkya uvāca
oṃ namo bhagavate ādityāyākhila-jagatām ātma-svarūpeṇa kāla-svarūpeṇa catur-vidha-bhūta-nikāyānāṃ brahmādi-stamba-paryantānām antar-hṛdayeṣu bahir api cākāśa ivopādhināvyavadhīyamāno bhavān eka eva kṣaṇa-lava-nimeṣāvayavopacita-saṃvatsara-gaṇenāpām ādāna-visargābhyām imāṃ loka-yātrām anuvahati //

67. Yajnavalkya said:— I bow to the glorious Aditya who in the form of Atman abides in all beings [seated in the very heart of the four classes of creatures from Brahma to a clump of grass] and in the form of time about them and like Akasa surrounds them on the outside, who is yet one not separated or distanced by conditions and who supports (maintains) the progress of the world by withdrawing water and sending down showers of rain through years which are made of parts called Kshana, Lava, and Nimesha.

12.6.68

_*
yad u ha vāva vibudharṣabha savitar adas tapaty anusavanam ahar ahar āmnāya-vidhinopatiṣṭhamānānām akhila-durita-vṛjina-bījāvabharjana bhagavataḥ samabhidhīmahi tapana maṇḍalam //

68. O great God. O Maker, we devoutly contemplate (the) yonder glowing sphere that warms (the world), O God that burnest out the miseries brought on by unrighteous activities as well as ignorance which is their seed, in the case of those that, according to Vedic Rules, worship Thee thrice every day in due time;

12.6.69

_*
ya iha vāva sthira-cara-nikarāṇāṃ nija-niketanānāṃ mana-indriyāsugaṇān anātmanaḥ svayam ātmāntar-yāmī pracodayati //

69. —Thee who art indeed the very Antaryamin directing the mind, the senses, and the vital breaths (Pranas) of all the mobile and immobile creatures that exist on Thy support, as well as (all) the unintelligent existence.

12.6.70

_*
ya evemaṃ lokam ati-karāla-vadanāndhakāra-saṃjñājagara-graha-gilitaṃ mṛtakam iva vicetanam avalokyānukampayā parama-kāruṇika īkṣayaivotthāpyāhar ahar anusavanaṃ śreyasi sva-dharmākhyātmāva-sthane pravartayati //

70. And it is Thou that, O most gracious Lord, seeing this world swallowed by the diabolic *Ajagara* (Boa-constructor) of Darkness, of formidable jaws, and deprived, like unto one dead, of

all vitality, hast through compassion roused it with but a glance of Thine and every day and every time makest it keep to the course of performing its own duties, (the high road to) the highest good, and goest about like a king who instils fear into the wicked.

12.6.71

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avani-patir ivāsādhūnāṃ bhayam udīrayann aṭati parita āśā-pālais tatra tatra kamala-kośāñjalibhir upahṛtārhaṇaḥ //

71. On all sides at every point, Thou art waited upon by the Protectors of the several cardinal points, with presents in both their hands folded like a lotus bud.

all vitality, hast through compassion roused it with but a glance of Thine and every day and every time makest it keep to the course of performing its own duties, (the high road to) the highest good, and goest about like a king who instils fear into the wicked.

12.6.72

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atha ha bhagavaṃs tava caraṇa-nalina-yugalaṃ tri-bhuvana-gurubhir abhivanditam aham ayāta-yāma-yajuṣ-kāma upasarāmīti //

72. Therefore, O glorious God, I worship Thy lotus-like feet praised and worshipped by the Rulers of the three worlds, for the purpose of (initiation into) those portions which are not, in fact, properly known to others.

12.6.73

_*
/0 sūta uvāca
evaṃ stutaḥ sa bhagavān vāji-rūpa-dharo raviḥ /
yajūṃṣy ayāta-yāmāni munaye 'dāt prasāditaḥ //

73. Suta said:—Having been prayed to and pleased with him, the glorious Lord Hari (the god Surya) assumed the form of a horse and taught the sage such portions of Yajur-Veda as were not properly known to any other.

12.6.74

yajurbhir akaroc chākhā daśa pañca śatair vibhuḥ /
jagṛhur vājasanyas tāḥ kāṇva-mādhyandinādayaḥ //

74. The powerful sage divided them into fifteen branches, each comprising hundreds of Yajus-sentences; and Kanva, Madhyandina and others learnt those branches called Vajasani (so called because they were evolved in great rapidity by Surya in the form of a horse through His manes).

12.6.75

jaimineḥ sama-gasyāsīt sumantus tanayo muniḥ /
sutvāṃs tu tat-sutas tābhyām ekaikāṃ prāha saṃhitām //

75. Jaimini, who belonged to the Sama Veda, had a son called Sumantu who was also a Rishi and who (in his turn) had a son called (Sutanvan); and to each of these two, a separate branch was taught.

12.6.76

sukarmā cāpi tac-chiṣyaḥ sāma-veda-taror mahān /
sahasra-saṃhitā-bhedaṃ cakre sāmnāṃ tato dvija //

76. & 77. Further there was a Jaimini's disciple, Sukarma by name, possessed of vast intelligence, who made the tree of Sama Veda grow into a thousand branches; then a Brahmin called Hiranyabha Kausalya and Paushyanji disciples of Sukarma, learned the whole collection of Samans; also another disciple belonging to Avanti country acquired it with full knowledge of Brahman.

12.6.77

hiraṇyanābhaḥ kauśalyaḥ pauṣyañjiś ca sukarmaṇaḥ /
śiṣyau jagṛhatuś cānya āvantyo brahma-vittamaḥ //

76. & 77. Further there was a Jaimini's disciple, Sukarma by name, possessed of vast intelligence, who made the tree of Sama Veda grow into a thousand branches; then a Brahmin called Hiranyabha Kausalya and Paushyanji disciples of Sukarma, learned the whole collection of Samans; also another disciple belonging to Avanti country acquired it with full knowledge of Brahman.

12.6.78

udīcyāḥ sāma-gāḥ śiṣyā āsan pañca-śatāni vai /
pauṣyañjy-āvantyayoś cāpi tāṃś ca prācyān pracakṣate //

78. The northern disciples versed in Sama Veda were indeed five hundred, who learnt as many branches as they were in number; there were also disciples of Paushyanji, Avantya and Hiranyabha; some call these eastern disciples.

12.6.79

laugākṣir māṅgaliḥ kulyaḥ kuśīdaḥ kukṣir eva ca /
pauṣyañji-siṣyā jagṛhuḥ saṃhitās te śataṃ śatam //

79. Laugakshi, Mangali, Kulya, Kusida, Kukshi, these five disciples of Paushyanji learnt each a hundred branches of the Samhita.

12.6.80

kṛto hiraṇyanābhasya catur-viṃśati saṃhitāḥ /
śiṣya ūce sva-śiṣyebhyaḥ śeṣā āvantya ātmavān //

80. Krita, a disciple of Hiranyanabha, taught twenty-four branches to his disciples and Avantya possessed of self-control became the teacher of the remaining branches.