विष्णुपुराणम् — द्वितीयांशे द्वादशोऽध्यायः | viṣṇupurāṇam

श्रीपराशर उवाच ।

रथस्त्रिचक्रः सोमस्य कुन्दाभास्तस्य वाजिनः ।
वामदक्षिणतो युक्ता दशतेन चरत्यसौ ॥

Summary AI The chariot of Soma (the Moon) possesses three wheels. His ten horses, which resemble the jasmine flower in hue, are harnessed on the left and right sides. With this vehicle, he moves through the heavens.

२.१२.२

वीथ्याश्रयाणि ऋक्षाणि ध्रुवाधारेण वेगिना ।
ह्रासवृद्धिक्रमस्तस्य रश्मीनां सवितुर्यथा ॥

Summary AI The constellations, following their paths, are supported by the swift Dhruva (the Pole Star). The progression of the Moon's waxing and waning rays occurs in a manner similar to that of the Sun.

२.१२.३

अर्कस्येव हि तस्याश्वाः सकृद्युक्ता वहन्ति ते ।
कल्पमेकं मुनिश्रेष्ठ वारीगर्भसमुद्भवाः ॥

Summary AI O best of sages, like those of Arka (the Sun), his horses, born from the womb of the waters, are harnessed only once and draw the chariot for an entire kalpa.

२.१२.४

क्षीणं पीतं सुरैः सोममाप्याययति दीप्तिमान् ।
मैत्रेयैककलं सन्तं रश्मिनैकेन भास्करः ॥

Summary AI O Maitreya, when Soma has been consumed by the gods and reduced to a single digit, the radiant Bhāskara (the Sun) replenishes him with a single ray.

२.१२.५

क्रमेण येन पीतो ऽसौ देवैस्तेन निशाकरम् ।
आप्याययत्यनुदिनं भास्करो वारितस्करः ॥

Summary AI In the same sequence that the Moon was consumed by the gods, Bhāskara, the thief of waters, replenishes the night-maker (Niśākara) day by day.

२.१२.६

संभृतं चार्धमासेन तत्सोमस्थं सुधामृतम् ।
पिबन्दि देवा मैत्रेय सुधाहारा यतो ऽमराः ॥

Summary AI O Maitreya, the gods, whose food is nectar and who are thus immortal, drink the nectarine ambrosia stored in the Moon that has been accumulated over half a month.

२.१२.७

त्रयास्त्रिंशत्सहस्राणि त्रयस्त्रिंशच्छतानि च ।
त्रयस्त्रिंशत्तथा देवाः पिबन्ति क्षणदाकरम् ॥

Summary AI Thirty-three thousand, three hundred, and thirty-three deities drink from the Moon (the maker of the night).

२.१२.८

कलाद्वयाविशिष्टस्तु प्रविष्टः सूर्यमण्डलम् ।
अमाख्यारश्मौ वसति अमावास्या ततः स्मृता ॥

Summary AI When only two digits remain, the Moon enters the solar sphere and resides in the ray called Amā; hence, that time is known as Amāvāsyā.

२.१२.९

अप्सु तस्मिन्नहोरात्रे पूर्वम्विशति चन्द्रमाः ।
ततो वीरुत्सु वसति प्रयात्यर्कं ततः क्रमात् ॥

Summary AI During that day and night, the Moon first enters the waters, then resides in the plants, and finally proceeds to the Sun in due order.

२.१२.१०

छिनत्ति विरुधो यस्तु वीरुत्संस्थे निशाकरे ।
पत्रं वा पातयत्येकं ब्रह्महत्यां स विन्दति ॥

Summary AI He who cuts plants or even plucks a single leaf while the Moon resides within them incurs the sin of killing a Brāhmaṇa.

२.१२.११

सोमं पञ्चदशे भागे किञ्चिच्छिष्टे कलात्मके ।
अपाराह्ने पितृगणाजघन्यं पर्युपासते ॥

Summary AI In the afternoon of the fifteenth day, when only a small portion of the final digit remains, the paternal ancestors (Pitṛs) wait upon the Moon.

२.१२.१२

पिबन्ति द्विकलाकारं शिष्टा तस्य कला तु या ।
सुधामृतमयी पुण्या तामिन्दोः पितरो मुने ॥

Summary AI O sage, the Pitṛs drink that sacred, nectar-filled remaining digit of the Moon, which has the form of two digits at that stage.

२.१२.१३

निःसृतन्तदमावास्यां गभस्तिभ्यः सुधामृतम् ।
मासं तृप्तिमवाप्याग्र्यां पितरः सन्ति निर्वृताः ।
सौम्या बर्हिषदश्चैव अग्निष्वात्ताश्च ते त्रिधा ॥

Summary AI Having obtained supreme satisfaction for a month by drinking the nectar flowing from the rays on Amāvāsyā, the Pitṛs remain content. They are of three kinds: Saumyas, Barhiṣads, and Agniṣvāttas.

२.१२.१४

एवं देवान्सिते पक्षे कृष्णपक्षे तथा पितॄन् ।
वीरुधश्चामृतमयैः शीतैरप्परमाणुभिः ॥

Summary AI In this manner, the Moon nourishes the gods during the bright fortnight (śukla-pakṣa), and the Pitṛs and plants during the dark fortnight (kṛṣṇa-pakṣa), with cool, nectarine aqueous atoms.

२.१२.१५

वीरुधौषधिनिष्पत्त्या मनुष्यपशुकीटकान् ।
आप्याययति शीतांशुः प्राकाश्याह्लादनेन तु ॥

Summary AI Through the production of plants and herbs, the cool-rayed Moon (śītāṃśu) nourishes humans, animals, and insects, while providing illumination and delight.

२.१२.१६

वाय्वग्निद्रव्यसंभूतो रथश्चन्द्रसुतस्य च ।
पिशङ्गैस्तुरगैर्युक्तः सो ऽष्टाभिर्वायुवेगिभिः ॥

Summary AI The chariot of the son of Soma (Budha or Mercury) is composed of the elements of air and fire. It is drawn by eight tawny horses that are as swift as the wind.

२.१२.१७

सवरूथः सानुकर्षो युक्तो भूसंभवैर्हयैः ।
सोपासंगपताकस्तु शुक्रस्यापि रथो महान् ॥

Summary AI The great chariot of Śukra (Venus) is equipped with a fender and a floor-timber, adorned with quivers and flags, and is drawn by horses produced from the earth.

२.१२.१८

अष्टाश्वः काञ्चनः श्रीमान्भौमस्यापि रथो महान् ।
पद्मरागारुणैरश्वैः संयुक्तो वह्निसम्भवैः ॥

Summary AI The magnificent golden chariot of Bhauma (Mars) has eight horses, which are produced from fire and possess the red hue of a ruby.

२.१२.१९

अष्टाभिः पाण्डुरैर्युक्तो वाजिभिः काञ्चनोरथः ।
तस्मिंस्तिष्ठति वर्षान्ते राशौराशौ वृहस्पतिः ॥

Summary AI The golden chariot of Bṛhaspati (Jupiter) is drawn by eight pale horses. In this vehicle, Bṛhaspati stays for the duration of a year in each zodiac sign.

२.१२.२०

आकाशसम्भवैरश्वैः शबलैः स्यन्दनं युतम् ।
तमारुह्य शनैर्याति मन्दगामीशनैश्चरः ॥

Summary AI The slow-moving Śanaiścara (Saturn) mounts a chariot drawn by piebald horses born from the sky and proceeds slowly.

२.१२.२१

स्वर्भानोस्तुरगा ह्यष्टौ भृङ्गाभा धूसरं रथम् ।
सकृद्युक्तास्तु मैत्रेय वहन्त्यविरतं सदा ॥

Summary AI O Maitreya, eight horses resembling the color of a bee, once harnessed, continuously draw the smoke-colored chariot of Svarbhānu (Rāhu) for all eternity.

२.१२.२२

आदित्यान्निःसृतो राहुः सोमं गच्छति पर्वसु ।
आदित्यमेति सोमाच्च पुनः सौरेषु पर्वसु ॥

Summary AI Emerging from the Sun, Rāhu approaches the Moon during its conjunctions (parvans), and from the Moon, it returns to the Sun during solar conjunctions.

२.१२.२३

तथा केतुरथस्याश्वा अप्यष्टौ वातरंहसः ।
पलालधूमवर्णाभा लाक्षारसनिभारुणाः ॥

Summary AI Similarly, the eight horses of Ketu's chariot possess the speed of the wind and exhibit colors like the grey of straw smoke and the reddish hue of lac resin.

२.१२.२४

एते मया ग्रहाणां वै तवाख्याता रथा नव ।
सर्वे ध्रुवे महाभाग प्रबद्धा वायुरश्मिभिः ॥

Summary AI O noble one, I have described these nine chariots of the planets to you. All of them are securely bound to Dhruva (the Pole Star) by cords of wind.

२.१२.२५

ग्रहर्क्षताराधिष्ण्यानि ध्रुवे बद्धान्यशेषतः ।
भ्रमन्त्युचितचारेण मैत्रेयानिलरश्मिभिः ॥

Summary AI O Maitreya, the celestial abodes of the planets, asterisms, and stars are entirely fastened to Dhruva. Driven by cords of wind, they revolve in their proper orbits.

२.१२.२६

यावान्त्यश्चैव तारास्ता तावन्तो वातरश्मयः ।
सर्वे ध्रुवे निबद्धास्ते भ्रमन्तो भ्रामयन्ति तम् ॥

Summary AI There are as many cords of wind as there are stars. All these, being bound to Dhruva, revolve and cause the celestial sphere to rotate along with them.

२.१२.२७

तैलपीडा यथा चक्रं भ्रमन्तो भ्रामयन्ति वै ।
तथा भ्रमन्ति ज्योतींषि वातविद्धानि सर्वशः ॥

Summary AI Just as men working an oil-press revolve and cause the wheel to turn, so do the luminaries, impelled by the wind, revolve in every direction.

२.१२.२८

अलातचक्रवद्यान्ति वातचक्रेरितानि तु ।
यस्मज्योतींषि वहति प्रवहस्तेन स स्मृतः ॥

Summary AI Driven by the wheel of wind, they move like a whirling firebrand. Because this wind carries the luminaries, it is known as Pravaha.

२.१२.२९

शिशुमारस्तु यः प्रोक्तः स ध्रुवो यत्र तिष्ठति ।
सन्निवेशं च तस्यापि शृणुष्व मुनिसत्तम ॥

Summary AI O best of sages, listen now to the structural arrangement of the celestial porpoise (Śiśumāra), in which Dhruva is stationed.

२.१२.३०

यदह्ना कुरुते पापं तं दृष्ट्वा निशि मुच्यते ।
यावन्त्यश्चैव तारास्ताः शिशुमाराश्रिता दिवि ।
तावन्त्येव तु वर्षाणि जीवत्यभ्यधिकानिच ॥

Summary AI Beholding this form at night expiates the sins committed during the day. A person lives for as many years, and even more, as there are stars comprising the Śiśumāra in the sky.

२.१२.३१

उत्तानपादस्तस्याधो विज्ञेयो ह्युत्तरो हनुः ।
यज्ञो ऽधरश्च विज्ञेयो धर्मो मूर्धानमाश्रितः ॥

Summary AI Uttānapāda is situated at its lower part. Its upper jaw is sacrifice (Yajña), its lower jaw is also to be known as such, and Dharma rests upon its forehead.

२.१२.३२

हृदि नारायणश्चास्ते अश्विनौ पूर्वपादयोः ।
वरुणश्चार्यमा चैव पश्चिमे तस्य सक्थिनी ॥

Summary AI Nārāyaṇa resides in its heart, and the Aśvins are in its forefeet. Varuṇa and Aryaman constitute its two hind thighs.

२.१२.३३

शिश्रः संवत्सरस्तस्य ।
मित्रो ऽपानं समाश्रितः ॥

Summary AI Its generative organ is the year (Saṃvatsara), and Mitra occupies its organ of excretion (Apāna).

२.१२.३४

पुच्छेग्निश्च महेन्द्रश्च कस्यपोथ ततो ध्रुवः ।
तारका शिशुमारस्य नास्तमेति चतुष्टयम् ॥

Summary AI Agni, Mahendra, Kaśyapa, and then Dhruva are situated in its tail. This quartet of stars in the Śiśumāra never sets.

२.१२.३५

इत्येष सन्निवेशो ऽयं पृथिव्या ज्योतिषां तथा ।
द्वीपानामुदधीनां च पर्वतानां च कीर्तितः ॥

Summary AI Thus, the structural arrangement of the Earth, the luminaries, the islands, the oceans, and the mountains has been described.

२.१२.३६

वर्षाणां च नदीनां च ये च तेषु वसन्ति वै ।
तेषां स्वरूपमाख्यातं संक्षेपः श्रुयतां पुनः ॥

Summary AI The nature of the regions (varṣas), the rivers, and those who inhabit them has been told. Now, hear a brief summary once more.

२.१२.३७

यदम्बु वैष्णवः कायस्ततो विप्र वसुन्धरा ।
पद्माकारा समुद्भूता पर्वताब्ध्यादिसंयुता ॥

Summary AI O Brāhmaṇa, the water is the body of Viṣṇu. From that emerged the Earth in the form of a lotus, complete with its mountains, oceans, and other features.

२.१२.३८

ज्योतीषि विष्णुर्भुवनानि विष्णु-
र्वनानि विष्णुर्गिरयो दिशश्च ।
नद्यः समुद्राश्च स एव सर्वं
यदस्ति यन्नास्ति च विप्रवर्य ॥

Summary AI O best of Brāhmaṇas, the luminaries, the worlds, the forests, the mountains, the directions, the rivers, and the oceans are all Viṣṇu. He is everything that exists and everything that does not exist.

२.१२.३९

ज्ञानस्वरूपो भगवान्यतोसा
वशेषमूर्तिर्न तु वस्तुभूतः ।
ततो हि शैलब्धिधरादिभेदा-
ञ्जानीहि विज्ञानविजृम्भितानि ॥

Summary AI Since the Lord is of the nature of pure knowledge and manifests in infinite forms, and is not a mere material object, know that distinctions like mountains, oceans, and earth are but the playful manifestations of consciousness.

२.१२.४०

यदा तु शुद्धं निजरूपि सर्वं
कर्मक्षये ज्ञानमपास्तदोषम् ।
तदा हि संकल्पतरोः फलानि
भवन्ति नो वस्तुषु वस्तुभेदाः ॥

Summary AI When, through the exhaustion of karma, knowledge becomes pure, free from defects, and returns to its true nature, then the perceived differences in objects are seen only as fruits of the tree of desire, not as reality.

२.१२.४१

वस्त्वस्ति किं कुत्राचिदादिमध्य-
पर्यन्तहीनं सततैकरूपम् ।
यच्चान्यथात्वं द्विज याति भूयो
न तत्तथा तत्र कुतो हि तत्त्वम् ॥

Summary AI O dvija, is there any object anywhere that is devoid of beginning, middle, or end, and always remains in one form? That which repeatedly undergoes change into another state is not truly as it appears; how then can there be any reality in it?

२.१२.४२

मही घटत्वं घटतः कपालिका कपालिकाचूर्णरजस्ततो ऽणुः । जनैः स्वकर्मस्तिमितात्मनिश्चयैरालक्ष्यते ब्रूहि किमत्र वस्तु ॥

Summary AI Earth becomes a pot, a pot becomes a shard, a shard becomes powder-dust, and that becomes an atom. This sequence is perceived by people whose certainty of self is numbed by their own actions (karman). Tell me, what is the real substance here?

२.१२.४३

तस्मान्न विज्ञानम् ऋते ऽस्ति किंचि-
त्क्वचित्कदाचिद्द्विज वस्तुजातम् ।
विज्ञानमेकं निजकर्मभेद-
विभिन्नचित्तेर्बहुधाभ्युपेतम् ॥

Summary AI O dvija, therefore, apart from consciousness (vijñāna), there is no collection of objects anywhere at any time. The one consciousness is perceived in manifold ways by those whose minds are divided by the distinctions of their own past actions.

२.१२.४४

ज्ञानं विशुद्धं विमलं विशो कमशेषलोभादिनिरस्तसङ्गम् । एकं सदैकं परमः स वासुदेवो न यतो ऽन्यदस्ति ॥

Summary AI Knowledge is pure, stainless, free from sorrow, and detached from all greed and other passions. It is one and always one; that is the supreme Vāsudeva, besides whom nothing else exists.

२.१२.४५

सद्भाव एवं भवतो मयोक्तो
ज्ञानं यथा सत्यमस्तयत्यमन्यत् ।
एतत्तु यत्संव्यवहारभूतं
तत्रापि चोक्तं भुवनाश्रितं ते ॥

Summary AI Thus, I have described the true state of existence to you, showing that knowledge alone is truth and all else is untruth. Regarding this phenomenal world of practical transactions, I have also explained to you that which relates to the worlds.

२.१२.४६

यज्ञः पशुर्वह्निरशेषऋत्वि-
क्सोमः सुराः स्वर्गमयश्च कामः ।
इत्यादिकर्माश्रितमार्गदृष्टं
भूरादिभोगाश्च फलानि तेषाम् ॥

Summary AI Sacrifice, the animal victim, the fire, all the priests, the Soma juice, the gods, and the desire for heaven are observed in the path dependent on ritual actions (karman). The enjoyments in worlds such as the earth are their specific results.

२.१२.४७

यच्चैतद्भुवनगतं मया तवोक्तं
सर्वत्र व्रजति हि तत्र कर्मवश्यः ।
ज्ञात्वैवं ध्रुवमचलं सदैकरूपं
तत्कुर्याद्विशति हि येन वासुदेवम् ॥

Summary AI Whatever I have told you concerning the worlds, one bound by karman wanders through them all. Realizing this, one should strive for that which is eternal, immovable, and ever of one form, by which one enters into Vāsudeva.

इति श्रीविष्णुमहापुराणे द्वितीयेऽंशे द्वादशो ऽध्यायः ।

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