Adhyaya 67: On the Two ‘Sita–Kṛṣṇā’ Figures, the Sevenfold Ocean, and the Twelvefold Year
Sitakṛṣṇā-dvividhatā, Samudra-saptatva, Saṃvatsara-dvādaśatva ca
Cosmology & Temporal-Ecology (Symbolic Exegesis)
ৱৰাহ–পৃথিৱীৰ উপদেশমূলক পৰিৱেশত এই অধ্যায়ত ভদ্ৰাশ্বে ঋষি অগস্ত্যক প্ৰশ্ন কৰে—‘সীতকৃষ্ণা’ নামে দুজনী পৃথক নাৰী কিয় দেখা যায়, একে সত্তা কেনেকৈ সপ্তৰূপ হয়, আৰু আনটো কেনেকৈ ‘দ্বিদেহী, ষণ্মুখী’ হৈ দ্বাদশৰূপ হয়। অগস্ত্য ব্যাখ্যা কৰে যে সীতকৃষ্ণা যুগল তত্ত্ব (সত্য/অসত্য) বুজায় আৰু ৰাত্ৰিৰ সৈতে একাত্ম; ‘এক হৈ সাত’ সমুদ্ৰৰ সপ্তবিধ বিন্যাস; আৰু ‘দ্বাদশ, দ্বিদেহী, ষণ্মুখী’ হৈছে সংৱৎসৰ (বছৰ), যি দ্বৈত গতি/পথ আৰু ছয় ঋতুক তাৰ ‘মুখ’ ৰূপে ধৰে। দিন-ৰাতি আৰু সূৰ্য-চন্দ্ৰৰ যোগে জগতৰ উদ্ভৱ আৰু শৃঙ্খলা বৰ্ণনা কৰি শেষত কোৱা হয়—বিষ্ণু-সাক্ষাৎকাৰৰ বাবে বৈদিক যজ্ঞ-কৰ্মত নিয়মিত অনুশীলন আৱশ্যক, যাৰ দ্বাৰা সময়-নিয়মে বিশ্ব-ভূমিৰ সাম্য ৰক্ষা হয়।
Speakers
Key Concepts
Shlokas in Adhyaya 67
Verse 1
भद्राश्व उवाच । भगवन् सितकृष्णे द्वे भिन्ने जगति केशवान् । स्त्रियौ बभूवतुः के द्वे सितकृष्णा च का शुभा ॥ ६७.१ ॥
ভদ্ৰাশ্ব ক’লে—হে ভগৱন! জগতত কেশৱৰ সৈতে সম্পৰ্কযুক্ত ‘সীতা’ আৰু ‘কৃষ্ণা’ নামে দুগৰাকী নাৰী পৃথক বুলি কোৱা হয়। সেই দুগৰাকী কোন? আৰু ‘সীতাকৃষ্ণা’ নামে যি শুভা, সি কোন?
Verse 2
कश्चासौ पुरुषो ब्रह्मन् य एकः सप्तधा भवेत् । कोऽसौ द्वादशधा विप्र द्विदेहः षट्शिराः शुभः ॥ ६७.२ ॥
হে ব্ৰাহ্মণ! একে হৈও যি পুৰুষ সপ্তধা হয়, সি কোন? আৰু হে বিপ্ৰ! সেই একে তত্ত্ব দ্বাদশধা—দ্বিদেহ, ষট্শিৰা, শুভ—ৰূপে কাক কোৱা হয়?
Verse 3
दाम्पत्यं च द्विजश्रेष्ठ कृतसूर्योदयादनम् । कस्मादेतज्जगदिदं विततं द्विजसत्तम ॥ ६७.३ ॥
হে দ্বিজশ্ৰেষ্ঠ! দাম্পত্যধৰ্ম আৰু সূৰ্যোদয়ত সম্পন্ন কৰা আচাৰ—এই বিষয়োও কওক। হে দ্বিজসত্তম! এই জগত কিয় এনেদৰে বিস্তৃত?
Verse 4
अगस्त्य उवाच । सितकृष्णे स्त्रियौ ये ते ते भगिन्यौ प्रकीर्तिते । सत्यासत्ये द्विवर्णा च नारी रात्रिरुदाहृता ॥ ६७.४ ॥
অগস্ত্য ক’লে—‘সীতা’ আৰু ‘কৃষ্ণা’ নামে যি দুগৰাকী নাৰী, তেওঁলোক ভগ্নী বুলি প্ৰখ্যাত। সত্য-অসত্যৰূপে আৰু দ্বিবৰ্ণা হিচাপে সেই নাৰীক ‘ৰাত্ৰি’ বুলি কোৱা হয়।
Verse 5
यः पुमान् सप्तधा जात एको भूत्वा नरेश्वर । स समुद्रस्तु विज्ञेयः सप्तधैकॊ व्यवस्थितः ॥ ६७.५ ॥
হে নৰেশ্বৰ! যি এক পুৰুষ সপ্তধা জন্ম লৈছে, তেওঁকেই সমুদ্ৰ বুলি জানিব লাগে—একা হৈও সপ্তবিধভাৱে প্ৰতিষ্ঠিত।
Verse 6
योऽसौ द्वादशधा राजन् द्विदेहः षट्शिराः प्रभुः । संवत्सरः स विज्ञेयः शरीरे द्वे गती स्मृते । ऋतवः षट् च वक्त्राणि एष संवत्सरः स्मृतः ॥ ६७.६ ॥
হে ৰাজন! যি প্ৰভু দ্বাদশধা, দ্বিদেহী আৰু ষট্শিৰা, তেওঁকেই ‘সংবৎসৰ’ (বছৰ) বুলি জানিব লাগে। তেওঁৰ দেহত দুটা গতি স্মৃত; আৰু ষড়ঋতু তেওঁৰ ষড়মুখ—এইয়েই সংবৎসৰ।
Verse 7
दाम्पत्यं तदहोरात्रं सूर्याचन्द्रमसौ ततः । ततो जगत्समुत्तस्थौ देवस्यास्य नृपोत्तम ॥ ६७.७ ॥
তাৰপিছত তাৰ পৰা দাম্পত্য (যুগল-সংযোগ) উৎপন্ন হ’ল; তাৰ পৰা দিন-ৰাতি; তাৰপিছত সূৰ্য আৰু চন্দ্ৰ। তাৰপিছত—হে নৃপোত্তম—এই দেৱতাৰ অধীন জগত উদ্ভৱ হ’ল।
Verse 8
स विष्णुः परमो देवो विज्ञेयो नृपसत्तम । न च वेदक्रियाहीनः पश्यते परमेश्वरम् ॥ ६७.८ ॥
হে নৃপসত্তম! সেই বিষ্ণুৱেই পৰম দেৱ বুলি জানিব লাগে; আৰু যি বেদবিধি-ক্ৰিয়াহীন, সি পৰমেশ্বৰক দৰ্শন নকৰে।
Verse 9
॥ इति वराहपुराणे भगवच्छास्त्रे सप्तषष्ठितमोऽध्यायः ॥ ६७ ॥
এইদৰে বৰাহপুৰাণৰ ভগৱচ্ছাস্ত্ৰত সপ্তষষ্ঠিতম অধ্যায় সমাপ্ত হ’ল।
Verse 10
এইদৰে ভগৱচ্ছাস্ত্ৰ বৰাহপুৰাণত সপ্তষষ্টিতম অধ্যায় সমাপ্ত হ’ল।
Inside Adhyaya 67
How it unfolds
- Where it opens
Within the overarching Varāha–Pṛthivī instructional setting, the narrative briefly shifts into a subsidiary exchange: Bhadrāśva approaches Agastya with interpretive questions about puzzling cosmological images and personifications.
- Central event
Bhadrāśva asks three linked riddles of symbolic cosmology: (1) why two figures named Sita–Kṛṣṇā appear as distinct women, (2) how a single entity becomes sevenfold, and (3) how another becomes twelvefold while being described as ‘two-bodied’ and ‘six-headed.’ Agastya answers by mapping each image to a structured correspondence: Sita–Kṛṣṇā as paired principles (satya/asatya) and as rātri (night); the ‘one becoming seven’ as the ocean conceived in a sevenfold schema; and the ‘twelvefold, two-bodied, six-headed’ as saṃvatsara (the year) organized by dual courses/motions and six seasons as its ‘faces.’
- Climax resolution
The explanation culminates in a time-cosmology synthesis: ahorātra (day–night) and the sūrya–candramas (sun–moon) are presented as ordering forces through which the world’s emergence and stability are intelligible. The ethical-theological resolution is that true realization of the supreme principle (Viṣṇu) is inseparable from veda-kriyā—disciplined Vedic ritual action aligned to temporal order.
Geographical context
No explicit toponyms are stated in this adhyāya. The chapter operates in a macro-cosmological register, referencing ecological-cosmic domains such as samudra (ocean) and temporal/seasonal cycles (ṛtavaḥ) rather than named pilgrimage sites or river systems.
Ritual instructions
- Primary RitualVeda-kriyā (Vedic ritual discipline) aligned to temporal cycles (ahorātra/saṃvatsara)
- BenefitCognitive and devotional alignment with cosmic order: the practitioner becomes fit to ‘see’/realize the supreme principle (Viṣṇu) by harmonizing conduct with regulated time and established ritual norms.
The narrative frame
- Agastya (within a subsidiary dialogue nested in the Varāha–Pṛthivī pedagogical frame)Bhadrāśva · Didactic, exegetical, riddle-resolving (symbolic cosmology explained through correspondences)
The emotional journey
- Dominant RasaŚānta (contemplative clarity)
- Emotional ProgressionPerplexity at paradoxical images → interpretive illumination through structured correspondences → settled conviction that cosmic order is accessed through disciplined ritual-time alignment.
Planning a pilgrimage
- Visit FeasibilityNot applicable as a site-specific tirtha chapter; content is macro-cosmological and interpretive rather than geographically anchored.
Frequently Asked Questions
The text frames cosmic order as intelligible through disciplined practice: it states that perceiving the supreme principle (identified with Viṣṇu) is not accessible to one who is deficient in Vedic rites (veda-kriyā). In a neutral scholarly reading, this functions as a norm of maintaining order—personal and societal—by aligning conduct with established ritual-temporal frameworks.
The chapter emphasizes ahorātra (day–night) and the saṃvatsara (year) structured as dvādaśadhā (twelvefold). It explicitly names the six seasons (ṛtavaḥ ṣaṭ) as integral to the year’s structure. No specific lunar tithis are mentioned in this passage.
Environmental balance is implied through the ordering of nature by time: the ocean is conceptualized as sevenfold (a way of classifying ecological space), while the year is defined through cyclical divisions and seasons. By linking world-emergence and stability to regulated cycles (sun–moon, day–night, seasons), the text can be read as presenting an early model of terrestrial stewardship grounded in respecting and maintaining temporal-ecological rhythms.
The chapter names Bhadrāśva (a royal interlocutor) and Agastya (a prominent sage figure) as the immediate participants in the explanatory exchange. No extended dynastic genealogy is provided within the cited verses.
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