Shloka 34
Brahmā’s Puṣkara Sacrifice and the Manifestation of Sarasvatī
with Tīrtha-Merit Teachings
योनंत इति नागेषु प्रोच्यते सर्वयोगिभिः । सहस्रमूर्द्धा रक्ताक्षः शेषादिभिरनुत्तमैः
yonaṃta iti nāgeṣu procyate sarvayogibhiḥ | sahasramūrddhā raktākṣaḥ śeṣādibhiranuttamaiḥ
Dalam kalangan Nāga, semua yogi memasyhurkannya sebagai “Yonanta”; baginda berkepala seribu dan bermata merah, maha unggul—terutama antara Śeṣa dan ular-ular mulia yang lain.
Not explicitly identifiable from the single verse excerpt (context needed from surrounding verses in Adhyaya 18).
Concept: The Supreme is immanent even as the cosmic serpent-support; yogic vision recognizes divine forms beyond human scale.
Application: Cultivate steadiness and service-mindedness (śeṣatva): become a ‘support’ for dharma in one’s home and community, with humility and constancy.
Primary Rasa: adbhuta
Secondary Rasa: shanta
Type: celestial_realm
Visual Art Cues: {"scene_description":"In the jeweled gloom of Pātāla, Ananta rises like a living horizon—thousand hoods fanned as a single crown, each hood bearing a faint cosmic sigil. His red eyes glow like rubies in twilight as yogins in silent meditation perceive him as the endless foundation beneath all worlds.","primary_figures":["Ananta/Śeṣa (Yonanta)","Nāga attendants","Meditating yogins/siddhas"],"setting":"Subterranean Nāga-palace with crystal pillars, serpent-thrones, and a dark sapphire cavern opening into a luminous abyss","lighting_mood":"divine radiance","color_palette":["sapphire blue","obsidian black","ruby red","pearl white","antique gold"],"tanjore_prompt":"Tanjore painting style: Ananta/Śeṣa as the cosmic serpent with a thousand hoods forming a radiant aureole, ruby-red eyes, ornate gold-leaf hood patterns, gem-studded nāga ornaments; subterranean palace with lotus motifs and stylized waves of cosmic ether; rich vermilion, emerald, and gold leaf highlights, traditional South Indian iconographic symmetry.","pahari_prompt":"Pahari miniature style: lyrical depiction of a vast serpent in a cool cavern, delicate linework on each hood, soft gradients of indigo and moonlit silver; tiny yogins seated on a rocky ledge in meditation; refined faces, subtle jewelry, Himalayan miniature sensibility applied to netherworld scenery.","kerala_mural_prompt":"Kerala mural style: bold black outlines and flat natural pigments; Ananta with multiple hoods arranged in rhythmic arcs, large expressive red eyes, stylized nāga scales; temple-wall aesthetic with ornamental borders, dominant reds/yellows/greens against deep blue ground.","pichwai_prompt":"Pichwai cloth painting style: central Ananta with hood-fan like a lotus halo, intricate floral borders and lotus medallions; deep blue background with gold detailing; nāga attendants arranged symmetrically like gopas in a devotional tableau, ornate textile patterning throughout."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairavi","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["low temple drone","conch shell (distant)","subterranean echo","soft cymbals"]}
Sandhi Resolution Notes: sarvayogibhiḥ → sarva-yogibhiḥ; sahasramūrddhā → sahasra-mūrdhā; raktākṣaḥ → rakta-akṣaḥ; śeṣādibhiranuttamaiḥ → śeṣa-ādibhiḥ anuttamaiḥ.
FAQs
The verse presents “Yonanta” as a proclaimed name/epithet among the Nāgas, characterized as thousand-headed and red-eyed, and described as supreme among Śeṣa and other eminent serpent-beings.
It frames the epithet as authoritative not only within Nāga lore but also as recognized by yogins, suggesting a sacred or cosmological status acknowledged by ascetic/gnostic traditions.
The verse emphasizes reverence for cosmic hierarchies and exalted beings (like Śeṣa and foremost Nāgas), presenting the universe as ordered and knowable through recognized spiritual authorities (yogins).