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
ناگوں میں سب یوگی اُسے “یوننت” کے نام سے پکارتے ہیں؛ وہ ہزار سروں والا، سرخ آنکھوں والا، اور شیش وغیرہ برگزیدہ سانپوں میں سب سے اعلیٰ ہے۔
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).