Opening…

Introduction

Harivamsha or the family of Hari (Srikrishna) is properly speaking a sequel of the great Epic Mahabharata. The work opens with a request made by Sounaka to Souti for an account of the two great clans namely, Vrishnis and Andhakas. He says:—"O son of Lomaharshana, while describing the birth and history of the Kurus you forgot to narrate the history of Vrishnis and Andhakas. It becomes you to relate their history." Chapter I, Sloka 9. The work in which an account of the Kurus is given is undoubtedly the Mahabharata though we meet with a little confusion in the text, when it is mentioned as a Purana. This passage clearly shows that the object of the author is evidently to give a detailed account of the family of Krishna which is not to be found in Mahabharata.

It is very difficult to ascertain the true nature of this work—whether it is to be called a Purana or an epic poem. It is not mentioned in the list of Puranas or Upapuranas, though in style, form and character it resembles the Puranas. As in the Puranas and more particularly in Vishnu Purana so in Harivamsha we find an account of creation, the dimension of the earth, the division of the time and the history of the patriarchal and regal dynasties. They so much resemble each other that sometimes it appears, that one is the paraphrase of the other. The account of Krishna’s early life and some of his miracles are merely the counterparts of the same in Vishnupuran. Thus it is evident that though this work is not included in the list of Puranas it is in reality one of them written with the same object and in the same style. It is called a sequel of the Mahabharata only because it gives a profuse account of what has been left off in that work. The greatest interest however lies in the fact that it gives an elaborate account of the life of Srikrishna and as such it is always regarded as an authority.

It is almost impossible to ascertain the date of the composition of this work as it is of other ancient Sanskrit works. We have no regular history of our literatures and there are so many contradictory statements in various works that we cannot safely rely on internal evidence for the solution of the question of date. The popular belief is that Mahabharata Ramayna and Puranas were written long after the Vedas. But we have references to these works even in the Vedic literature.

In the Atharva Veda we have the names of Itihasa, Purana and Gatha. We meet with another passage in Satpata Brāhmana wherein Itihasas and Puranas have been mentioned. The text is:

"The Rig Veda, Sama Veda, Atharva Veda, Itihasis, Purana, Upanishads, Sutras, Slokas, etc."

There are many other similar passages which clearly prove that the class of literature passing under the appelation of Puranas and Itihasas were in existence even in the Vedic period. From these statements it is very difficult to arrive at a conclusion when these works were really written. The various episodes of these works passed orally from one generation to another for many centuries before they were committed to writing. And even after this many interpelations had been added by various writers in the shape of references to contemporaneous events. The ancient Hindu writers were so very modest that they never liked the idea of making their names known as authors. Many works written by those unknown writers passed in the names of their Gurus or spiritual guides. Thus from internal evidence it is not safe to make any attempt for the determination of date or authorship. The only safe course is to give an approximate date based upon the development of thought that is to be seen in various works, making use of the internal evidence as a test for the accuracy of our conclusions. Taking a survey of the various departments of Hindu literature we find that the theory of incarnation and sectarial worship were absolutely unknown to the Vedic writers and took a very meagre proportion even when the Ramayana and the Mahabharata were written. In the Puranas however we see that the entire theology is based on the doctrine of incarnation-the various sects have their rituals and ceremonies definitely laid down and the caste rules introduced with all their severity and force. Besides we also find the doctrines of Vedanta and Sankya explained popularly in the shape of episodes. This clearly proves that whatever may be the actual date of the composition of these works they are long posterior to the Mahabharata and the Ramayana. From the evidence of style, the treatment of subject matter, the account of Creation and Patriarchal families it is clear, that Harivamsha, although it is a sequel to the Mahabharata, was written long after that great work. If it was not written in the same period when the Puranas were composed it was not at least written earlier.

I have said before that Harivamsha consists of the life and miracles of Srikrishna together with an account of his family. I think, I should say a few words whether the central hero of this great work as well as of many other works is a historical person or a myth. Foreigners who have no access to the literature of the Hindus consider him as a creation of imagination, an ideal of lust. Several poetical works and Brahma Vaivarta Purana in the list of Puranas are responsible for this opinion. Any impartial student, of Mahabharata and other authentic writings regarding his life, will admit that he was a real historical personage—a man of wonderful power and superhuman intellect. He was a great politician and a great prophet. Such a combination is rare in the history of men. If the battle of Kurukshetra is a historical incident which many inscriptions prove we fail to see why the central figure should not be a historical character. Srikrisna is a grand figure in the history of the Aryans—his life teems with lofty moral precepts which have been still shedding lustre upon the greatness of our forefathers; his teachings have been not only swaying over the vast millions of India but have arrested the admiration and veneration of the people of the West. Writers like Messrs Dupuis and Volney have even gone the length of arguing in their respective works that the history of life and miracles of Christ have been borrowed from those of Indian Krishna. If then for many miracles attributed to him he is to be considered a myth, what claim then can any other prophet have for being considered a historical character whose life also has been interwoven with many such miracles?

Harivamsha is an account of the life and family of this Greatest Prophet of the Hindus and therefore it is hoped an English Translation of such a work will be welcome to the public.

With His Highness’ kind permission this English

Translation of Harivamsha

Is most humbly and respectfully dedicated to

Col. H. H. Maharajah

Sir Pertab Sing, Inday Mahindar Bahadur G. G. S. T.

Maharajah of Cashmere

As a token of appreciation of His Highness’ sympathy for

Such works, his vast scholarship and liberality

By his most obedient and humble

Servant and admirer

The author.

HARIVAMSHA

THE PRELUDE.

Salutation unto Ganesha.¹ Salutation unto Veda Vyasa.² Having saluted Nārāyana and the best of male beings Nara as well as the goddess of learning Saraswati let us cry success (1). What is the use of bathing at the sacred shrine of Pushkara³ for him who listens to the recitation of the Mahābhārata, dropped off the lips of Dwaipayana, wondrous, destructive of sins, auspicious and highly sacred (2). May Vyasa, the son of Parāçara and the delighter of Satyavati, be crowned with success, from whose lotus mouth the wordy ambrosia has come down which the world drinks (3). He, who listens to the sacred theme of Bhārata, acquires the same fruit with him who makes a gift of a hundred kine with golden horns unto a Brāhmana conversant with the Vedas and many Srutis (4). By making a gift of Harivamsha a man acquires far more everlasting piety than what is acquired by the celebration of a hundred horse sacrifices, or by the distribution of inexhaustive food, or by doing what secures the dignity of Indra. This has been recounted by the great Rishi Vyasa (5). This bestows the same fruit as is given by _Bajpeya_⁴ or Rājashuya⁵ Yagnas or by making a gift of a car with elephants. Vyasa’s word is the proof hereof and this has also been said by the great Rishi Vālmiki (6). The great ascetic, who duly commits to writing Harivamsha, speedily approaches the lotus-feet of Hari like a bee moving towards a lotus, drawn by the smell of honey (7). I consider Dwaipāyana as the supreme cause of all, who is the sixth in descent from Brahmā, who is a Rishi endued with eternal spiritual greatness, who has descended from a portion of Nārāyana and who has only Suka for his son (8).

¹ The deity Ganesha, according to the Hindus, confers the accomplishment of all objects. It is customary with them to offer him worship at the beginning of every ceremony,

² Vyasa is a generic term meaning compiler. Here it refers to the person who arranged the Vedas and compiled the Puranas.

³ It is a lake situated in the District of Ajmir, Marwar, where thousands of pilgrims resort every year for bathing.

⁴ A particular sacrifice at which the acetous fermentation of meat and water is drunk by the gods.

⁵ A sacrifice at which all the tributary kings assemble to pay homage to their Emperor.

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I. AN ACCOUNT OF THE PRIMEVAL CREATION

Having saluted Hari, the master of senses and the preceptor or the mobile and immobile, the Prime Purusha Icāna, who is eulogised and propitiated with oblations by many in sacrifices, who is real, who is Brahman, shorn of all attachments, is both manifest and not manifest, who does exist for ever, who is above the real and unreal and from whom has emanated this universe, visible and invisible, who is above all, the creator of all, ancient, great and undecaying; who is joy and the giver of joy, who is Vishnu, the worshipful of all, sinless and pure, the virtuous-souled great Muni Kulapati⁶ Sounaka, well-read in all scriptures, said to Souti in the forest of Naimisha (1-4).

Sounakla said:—O Souti, you have recounted the great history of the descendants of Bharata as well as that of other kings; of the gods, demons, Gandharvas, serpents, Rākshasas, Daityas, Siddhas and of Guhyakas as well (5-6). You have described in sweet words the most excellent and sacred Purāna, dealing with their wondrous deeds, heroic feats and religious practices and their births. This nectarine theme, affording pleasure unto the mind and ears, O Souti, has given us satisfaction. O son of Lomaharshana, while describing the birth and history of the Kurus, you forgot to narrate the history of Vrishnis and Andhakas.⁷ It becomes you to relate their history (7–9).

Souti said:—I shall now relate to you the story of the birth of Vrishnis from the very beginning about which the pious disciples of Vyasa, Vaishampāyana was accosted by Janamejaya (10). Hearing the complete history of the descendants of Bharata, the highly wise Janamejaya, born in their race, said to Vaishampāyana (11).

Janemejaya said:—You described before in full and I heard the story of Mahābhārata full of many meanings and Historical accounts (12). Therein you mentioned the names and deeds of many mighty car-warriors and heroes of the Vrishni and Andhaka families (13). O foremost of the twice born, you have described briefly and fully their many excellent deeds (14). Though this ancient story has been recounted again and again, still I have not been satiated with it. The Pāndavas and Vrishnis are related to each other; you are competent enough to describe their families and you have with your own eyes seen everything. Therefore, O you having asceticism for your wealth, do you describe their family at length (15–16). I wish to know who were born in which families. Therefore, O great ascetic, beginning with the Patriarch and recollecting their previous creations, do you describe truly everything at length (17).

Souti said:—Having been welcomed and accosted by him, the high-souled ascetic of rigid austerities described in full the whole story from the very beginning (18).

Vaishampayana said:—Listen, O king, to the sacred theme, as narrated by me, heavenly, destructive of sins, wonderful and abounding in various meanings and sacred stories (19). He, who circulates this story or listens to it constantly, multiplies his own family and is spoken high of in the celestial region (20). This universe, permeated by Isvara (God), emanated from Pradhāna Purusha who is the unmanifest cause, eternal and identical with the existent and non-existent (21). Know him, O monarch, as Brahmā (Creator) of incomparable energy, the creator of all beings and ever devoted to Nārāyana (Vishnu) (22). From Mahat has emanated Ahankara; from the latter the five subtle elements have sprung and from them the grosser elements: thus the eternal work of creation is carried on.⁸ Hear, I shall relate as I have heard and as I think, of the long extending genealogies of families increasing the glory of their fore-fathers (23–24). The account of these pious men of everlasting glory always gives fruit and leads to the multiplication of race and attainment of heaven (25). On account of this theme being fruitful and because you are competent to hear it and are pure I shall relate, to you, beginning with the family of Vrishnis the most excellent creation of beings (26).

Thereupon desirous of creating various creatures the Divine Self-sprung (Brahmā) at first created waters and then created seeds therein (27). The waters are designated as Nārā for they are the offspring of Nara. The deity first rested thereon and is therefore called Nārāyana (28). The egg, lying in the waters, assumed golden hue—from that sprang Brahmā, of his own accord and he is (therefore) called Self-sprung (29). Having lived there for many years the divine Hiranyagarbha divided the egg into two and they were called the heaven and earth (30). The Lord created Akāsa or space between the two portions and in the waters he created the floating earth and the ten quarters (31). There-upon desirous of creating the Patriarchs or lords of creation he created time, mind, speech, passion, anger and desire (32). The highly effulgent deity then created his seven mind-born sons—Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu and Vashistha. (33). These seven have been ascertained as Brāhmanas in the Puranas. These seven created by Brahmā, are like Nārāyana himself (34). There-upon Brahmā created Rudra born of his anger and Sanat Kumar, the predecessor of those born before (35). O descendant of Bharata, these seven and Rudra engaged in the work of creation. Skanda and Sanat Kumar sustained the energy of creation (36). Their seven great families consisted of Yakshas, Pishachas, the celestials and others who all performed heavenly deeds and created progeny and were adorned with Kaçyapa and other leading saints (37). He then created lightning, thunderbolt, the straight and bent rainbows, the rangers of the sky and clouds (38). He, then for the successful celebration of Paynas, created Riks, Yuyush and Sāman; he then created the gods from his mouth and the ancestral manes from his breast (39). He then engendered human beings from his organ of generation and from his hips the Asuras, Sādhyas and other classes of gods. This we have heard (40). From the body of the Patriarch Vashishtha when he was desirous of creating progeny, sprang the various kinds of elemental creations (41). When the progeny, created by his mind, did not multiply he divided his own body into two and with the half he created man (42). With the other half he created woman and through her he engendered various kinds of progeny. He resides enveloping the heaven and earth with his own glory (43). Vishnu created a universal form which again created a Purusha: You should know him as Manu and his regeme is known as Manwantara (44). The second creation of Washishtha is called Manwantara. The great Virat Purusha created the progeny. He is the creation of Nārāyana and his progeny are not born in any sex (45). Having known this primaeval creation a man gains longevity, fame, wealth, progeny and his wished-for region (46).

⁶ The head of the family of Rishis of the same name.

⁷ Two clans representing two royal families of ancient India.

⁸ According to Sankhya Mahat is the intellect. It is the intellectual principle which appertains to individual beings. Ahankara is self consciousness or the consciousness of ego. The five subtle elements are Akasa or ether, air, fire, water and earth. By them are produced the four kinds of grosser elements such as Viviparous born from the womb as man and other animals; oviparous, or born of the egg as birds, fishes and serpents; those engendered by heat and damp as insects and worms; and those springing from the earth—as vegetables, trees &c.

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II. THE ORIGIN OF MEN: THE BIRTH OF DAKSHA

Vaishampayana said:—When the work of his creation of progeny was complete the Patriarch Vashishtha obtained Shatarupā, not born of a woman, as his spouse (1). While he resided covering the etherial region, he created Shatarupā, O monarch, by his greatness and Yoga power (2). Having carried on rigid austerities for a million of years she obtained her husband of burning asceticism (3). That Purusha, O my child, is called Swayambhuva Manu. His own Manwantara in this world consists of seventy-one Yugas (4). The Universal Purusha begat on Shatarupā a son by name Veera who begat on Kāmyā two sons by name Pryavrata and Uttānapāda (5). Kāmyā, the daughter of the Patriarch Kardama, gave birth to four sons, O you of large arms, namely Samrāt, Kukshi, Virāt, and Prabhu. Obtaining Pryavrata as her husband she gave birth to them (6) The Patriarch Atri adopted Uttānapāda as his son. Sunritā gave birth to four sons through Uttānapāda (7). The youthful daughter of Dharma was known as Sunritā. She originated from a horse sacrifice and that pure damsel was the mother of Dhruva (8). The Patriarch Uttanapāda begat on Sunritā, four sons by name, Dhruva, Kirtiman, Ayushmān, and Vasu (9). O descendant of Bharata, O monarch, with a view to obtain the great Brahman, Vishnu, Dhruva carried on hard austerities for three thousand celestial years (10). Being propitiated the Patriarch Brahmā conferred on him a permanent region, peerless on earth, in the front of the region of the seven Rishis (11). Beholding his great prosperity and greatness the preceptor of the gods and demons, (Ushanā) sang the following hymn (12). "Oh, wonderful is his energy of asceticism, knowledge of scriptures and prowess, placing whom before them the seven Rishis are living (13)". From Dhruva were born Shlishthi, Bhavya and Shumbha. Shlishthi begat on Suchayā seven sinless sons (14). They were Ripu, Ripunjaya, Pushpa, Vrikala and Vrikatejā. Ripu begat on Vrihati, a son, gifted with all energies, by the name of Chākshusha (15). The noble Chākshusha begat Muni on Pushkarini, a mother of heroes and the daughter of the Patriarch Aranya (16). O foremost of Bharatas, Muni begat ten highly powerful sons on Nadvalā, the daughter of the Patriarch Vairaj (17), Uru, Puru, Shata dyumna, Tapaswi, Satyavān, Kavi, Agnistut and Atirātra; and Sudyumna was the ninth (18). The tenth was Abhimanyu; these were the sons of Nadvalā. Uru begat on Agneyi six highly powerful sons-Anga, Sumanas, Swati, Kratu, Angiras and Gaya (19). Anga begat only one son on Sunithā, by name Vena. By the irregularities of Vena (the Rishis) were highly irritated (20). For creating progeny the Rishis churned his right arm. When Vena’s right arm was churned by the ascetics, therefrom originated Prithu (21). Seeing him the Rishis said in delight, "This highly powerful one will delight his subjects and will attain to fame (22)". As if burning all with his energy he took his birth with a bow and a coat of mail. Born first in the race of Kshatriyas, Vena’s son Prithu protected this earth (23). That lord of the earth was the first born of those who are sprinkled with water at the Rajshuya sacrifices. For him were born Suta and Magadha, experts in singing the glories of kings (24). O descendant of Bharata, to give livelihood to his subjects by him the earth was milched for corns in the company of the gods, Rishis, the ancestral manes, Dānavas, Gandharvas, Apsarās, serpents, Guyakas, creepers and mountains (25–26). When milched the earth gave wished-for milk in their respective vessels; by it they maintain their lives (27). Two sons, conversant with religion, were born to Prithu, Antardhi and Pālita. Antardhi begat Havirdhāna on Shikhandin (28). Havirdhana begat on Agneyidhishanā six sons—Prāchina varhis, Sukra, Gaya, Krishna, Vraja and Ajina (29). Thus O monarch, Prāchinavarhis, gifted with great spiritual power, was born of Havirdhāna. He was a great Patriarch and multiplied the progeny (30). O Janamejaya, the tips, of the Kuça grass in his sacrificial ground, were directed towards the east and they covered the entire earth. And therefore he was celebrated by the name of Prāchinavarhis (31). Having carried on great austerities that king espoused Savarnā the daughter of the ocean, who gave birth to ten sons for Prāchinavarhis who were all called Prachetas and had mastered the science of archery (32–33). Observing the same religion and lying in the waters of the ocean they carried on great austerities for ten thousand years (34).

When the Prachetas were engaged in carrying on penances the trees covered the unprotected earth and so the creatures were being destroyed (35). The wind could not blow and the sky was covered with trees. The creatures could set forth no exertion for ten thousand years (36). Perceiving this and getting angry all those Prachetas, observant of rigid austerities, created air and fire from their mouths (37). Having uprooted those trees the wind dried them up and the fire then burnt them up—thus their was a dreadful destruction of trees (38). Informed of the destruction of trees and when a few plants still survived the king Soma, approaching the Patriarchs, said (39). "O Ye kings of the family of Prāchinavarhis, do ye control your anger. The earth is shorn of trees and so let fire and air be pacified (40). This beautiful daughter of the trees is like a jewel. Knowing the future I begat her (41). This girl is called Marishā and is created for the trees. Let this great one, multiplying the race of Soma, be your wife (42). By the half of your energy and that of mine, your son, the Patriarch Daksha will be born of her (43). That one, effulgent like fire, will multiply the creation well-nigh destroyed by your fire-like energy (44)".

Thereupon in accordance with the words of Soma restraining their anger against the trees the Prachetas duly married Marisha (45). Then they all mentally thought of conception in Marisha. O Bhārata, the Patriarch Daksha was born of Marisha through the tenth Prachetas with a portion of Soma’s energy (46). Then to multiply the race of Soma he created various offspring, mobile, immobile, two legged and four legged sons. Having created mentally first the sons Daksha created his daughters (47). Of them Dharma espoused ten and Kagyapa thirteen. The Lord Daksha then conferred on the king Soma the remaining ones called Nakshatras or planets (48), They gave birth to gods, sky-rangers, cows, Nagas, Danavas, Gandharvas, Apsaras and various other beings (49). Since then, O king, creatures are being engendered by sexual intercourse. Their predecessors were created by (mere) thinking, seeing and touching (50).

Janemejaya said:—You had described before the birth of the gods, demons, Gandharvas, serpents and Rakshasas as well as that of the high-souled Daksha (51). O sinless one, you have said that Daksha sprang from the right thumb of Brahmā and his wife from the left. How could they then enter into a matrimonial alliance? (52) How could the great ascetic Daksha attain to the energy of Prachetas? Being a grand-son of Soma how could he become his father-in-law? I have grave doubts in this, O Vipra, it behoves you to remove them (53).

Vaishampayana said:—Origin and destruction are always present in the elemental creation. The Rishis and the wise are not bewildered at it (54). O king, the Dakshas are born in every yuga. There is one Daksha in one yuga and another in another. The learned make no mistakes in it (55). O king, there was formerly no priority of birth among them—they were considered elder by asceticism and their prowess was the cause thereof (56). He, who knows the mobile and immobile creation of Daksha, gets offspring and when the lease of his life runs out is worshipped in the celestial region (57).

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III. AN ACCOUNT OF VARIOUS FAMILIES; DAKSHA’S OFFSPRING

Janamejaya said:—O Vaishampāyana, do thou describe at length the origin of the gods, Dānavas, Gandharvas, serpents and Rakshasas (1).

Vaishampāyana said:—O king, hear how Daksha created progeny when he was commanded by Swayambhuva, saying "create progeny." (2) The capable Daksha first created his mental offspring—the Rishis, gods, Gandharvas, Asuras, Rākshasas, Yakshas, goblins, Pishāchas, beasts, birds, and reptiles (3). When this his mind-born creation did not multiply, for such was the thought of the intelligent Mahādeva, the Patriarch, thinking again of the multiplication of his creation and desirous of creating progeny by sexual intercourse, married Asniki, the daughter of the Patriarch Virana, engaged in a penance for a son and capable of giving birth to a great race (4–6). Thereupon the energetic Patriarch Daksha begat five thousand sons on Asniki, the daughter of Virana (7). Beholding those great men desirous of multiplying progeny, the celestial saint Nārada, ever fond of carrying news, for their destruction and for his own imprecation, said (8). Afraid of Daksha and his imprecation the ascetic Kaçyapa begat on his daughter the same celestial saint Nārada who had been begotten by Brahmā (9). Nārada was formerly begotten by Brahmā; and then that foremost of celestial saints (Kaçyapa) again begat that best of ascetics on Asniki, daughter of Virana (10). Undoubtedly by him the sons of Daksha, celebrated under the name of Haryaswas were freed from attachment to body through scriptural knowledge and rendered invisible (11). When Daksha, of immeasurable prowess, was ready to destroy Nārada, Parameshti (Brahmā), with leading saints before him, begged him (not to do it) (12). Thereupon Daksha made this contract with Parameshti that his son Nārada would be born as the son of his (Daksha’s) daughter (13). Thereupon Daksha gave away his daughter unto Parameshti: and the Rishi, in fear of the imprecation of Daksha, begat Nārada on her (14).

Janamejaya said:—O foremost of the twice-born, I wish to hear truly why Daksha’s sons were killed by the great saint Nārada (15).

Vaishampāyana said:—When the highly energetic sons of Daksha called Haryaswas came there with a view to multiply the progeny Nārada said to them (19), "O ye sons of Daksha, how stupid you are all, since you do not know the cause of all and still desire to create progeny; with out knowing him who is in heaven, earth and nether region how do you wish to create progeny?" (17) Hearing his words those descendants of Daksha, without caring for each other, repaired to various directions to see the cause of all (18). Having restrained vital airs, and attained to the pure Brahman they secured emancipation. Even now they have not returned like the rivers from the ocean (19). When the Haryaswas were thus lost sight of, Daksha, the son of Prachetas, capable of creating progeny, again begat one thousand sons on the daughter of Virana (20). When those Shavalashwas were again desirous of multiplying progeny they were addressed by Narada with the self-same words (21). They then spoke amongst themselves, "The great saint Nārada has spoken the just thing. We should follow the footsteps of our brothers; there is no doubt about that (22). Learning the dimension of the earth, we will, at ease and with whole minded attention, create progeny in due order (23)". They, by the same way, repaired to various directions. Even now they have not returned like the rivers from the ocean (24). When the Shavalāshwas too were lost sight of, Daksha, possessed by anger, said to Nārada:—"Do thou meet with destruction and experience the pain of living in the womb (25)". Since then, O king, if a brother issues out in quest of another he meets with destruction. So the learned should not do it (26). Knowing his sons thus exiled and destroyed the Patriarch Daksha again begat sixty daughters on the daughter of Virana. This we have heard (27). O descendant of Kuru, the Patriarch Kaçyapa, the Moon, Dharma and other Rishis took their wives from among those daughters of Daksha (28). Of them Daksha conferred ten on Dharma, thirteen on Kaçyapa, twenty seven on the Moon, four on Arishtanemi, two on Vahuputra, two on Angiras and two on the learned Krisāshwa. Hear from me their names (29–30). Arundhuti, Vasu, Yami, Lamvā, Bhānu, Marutvati, Sankalpa Muhurta, Sādhyā and Vishwā, these ten, O descendant of Bharata, were the wives of Dharma. Hear from me of their offspring (31). Vishwadevas were the sons of Vishwā and Sādhyā gave birth to Sādhyas. Marutvati was the mother of Maruts and Vāsus were the sons of Vasu (32). Bhānus were the sons of Bhānu and the Muhurttas of Muhurtta (33). Gosha was born of Lamvā and Nāgavithi of Yami. Arundhuti gave birth to all the herbs of the earth (34). The Deity of determination, the soul of all, took his birth from Sankalpa and Vrihalamva took his birth from Nāgabitha (35). O king, all the daughters, whom Daksha conferred on the Moon, have been celebrated by the name of Nakshatras or planets in astrology (36). The celestials, who have profuse effulgence before them, were celebrated by the name of eight Vasus. I will mention their names at length (37). Apa, Dhruva, Soma, Dhara, Anila, Anala, Pratyusha, and Pravasha—these eight are known as eight Vasus (38), Apa’s sons were Vaitandya, Srānta and Muni. Dhruva’s son was the Divine Kāla, the destroyer of creatures (39). Soma’s son was the Divine Varchas who begat Varcaaswi. Dhara’s son was Dravina the carrier of sacrificial oblations. He begat on his wife Manoharā, Sishira, Prāna and Ramana (40). Anila’s wife was Shivā whose son was Manojava. Anila, whose course is not known, had two sons (41). Agni’s son Kumara shone in the thickets of Sara grass. His names are Shakha, Vishakha, Naigameya and Prishthaja (42). And on account of his being an offspring of Kirtikās⁹ he was called Kartikeya: With the fourth part of his energy Agni created Skanda and Sanat Kumar (43).

Pratyusha’s son was the Rishi Devala whose two sons were forgiving and observant of hard austerities (44). Shorn of attachment Vrihaspati’s sister, the beautiful Yogasiddhā, who led a life of celibacy, ranged all over the earth (45). She became the wife of the eighth Vasu Prabhasa. The noble Patriarch Vishwakarma was born of her (46). He made chariots for the celestials, was their architect, the maker of thousands of fine things and dresses and the foremost of artizans. Adopting his art as their profession mankind are now making their livelihoods (47-48). By the grace of Siva and having her heart purified by virtue of asceticism, Surabhi gave birth, through Kaçyapa, to the eleventh Rudra (49). O descendant of Bharata, Ajaikapāt, Ahir-Budhna, Rudrashwa, Tasta, Srimān and Vishwarupa, those were the highly illustrious sons of Tastu (50). Hara, Vahurupa, Tryamvaka, Aparājita, Vrishākapi, Sambhu, Kapardi, Raivata, Mrigavyadha, Sarpa and Kapāli—these are known as the eleven Rudras who lord over the three worlds (51-52). O foremost of Bhāratas, in Purānas, hundreds, of such Rudras of incomparable energy, have been mentioned who have spread over the mobile and immobile creation (53). O foremost of Bhāratas, hear from me of the wives of Kaçyapa who have spread over all the worlds: They are Aditi, Diti, Dana, Aristha, Suravā, Surabhi, Vinatā, Tāmrā, Krodhavashā, Irā, Kadru, Muni and Swasā; hear now of their offspring (54-55). In the previous Manwantara they were twelve leading celestials. In the Manwantara of Vaivaswata they used to address one another by the name of Tushita (56). During the reign of the present highly illustrious Manu Chakshusha, they all assembled together for the benefit of all creatures and said (57). "Let us all enter into the womb of Aditi to be born in the Manwantara of Vaivaswata and we will attain well-being (58)".

Vaishampāyana said:—Having said this during the Manwantara of Manu Chakshusha, they were begotten on Aditi, daughter of Daksha by Kagyapa the son of Marichi (59). Sakra and Vishnu were also born of her. Besides, O descendant of Bharata, Aryamā, Dhātā, Twastā, Pushā, Vivashmān, Savitā, Mitra, Varuna, Ansha, and the highly effulgent Bhaga—these eight were also born of Aditi; so it is said (60-61). Those who passed by the name of Tushita during the Manwantara of Chakshusha were known as twelve Adityas during the Manwantara of Vaivaswata (62). The twenty seven wives of Soma, observant of vows and of incomparable energy, gave birth to luminous bodies as their offspring (63). Arishthanemi’s wives had sixteen sons. The learned Patriarch Vahuputra had four sons:—Vidyut (lightning), Açani (thunder-bolt), Megha (cloud) and Indradhanu (rain-bow) (64). The best of works Riks originated from Pratyangiras and the celestial saint Krishāswa begat deities presiding over various celestial weapons (65).

O child, these deities take their births again after a thousand Yugas. Of them thirty three¹⁰ take birth of their own accord (66). As in this world the sun rises and sets, so O king, the origin and disappearance of all these gods are also mentioned. They appear and disappear at every Yuga (67-68).

Kaçyapa begat on Diti two sons, the powerful Hiranyakashipu and Hiranyaksha. This we have heard (69). He had a daughter (also) by name Sinhikā whom Viprachitti espoused. Her highly powerful sons were celebrated by the name of Saihinkeyas. It is said, O king, that their number was ten thousand (70). They had, O thou having mighty arms, hundreds and thousands of sons and grandsons. Hear now from me of the children of Hiranykashipu (71). He had four sons of well-known prowess—Anurhāda, Hrāda, and the energetic Pralhāda (72). And Sanghrāda was the fourth. Hrāda’s son was Hrada. Sangrada’s sons were Sunda and Nisunda (73). Anurahada’s sons were Ayu, Sivi and Kāla. Virochana was Pralhada’s son; and his son was Vali (74). O king, Vali had a hundred sons, of whom Vāna was the eldest. Dhritarashtra, Surya, Chandramā, Indratapana, Kumbhanabha, Gardhabhaksha, Kukshi and others were their names. Of them Vāna was the eldest, powerful and a beloved votary of Paçupati (75–76). In the previous Kalpa, Vāna, having propitiated the Divine Lord of Uma, prayed to him for the boon "I shall remain by your side." (77). Vāna begat on his wife Lohita, a son, by name Indradamana. Hundreds and thousands of Asuras yielded to his power (78). The five sons of Hiranyaksha were learned and highly powerful—they were Jarjara, Sakuni, Bhutasantāpana, the powerful Mahānābha and Kālanabha. Hundred sons of dreadful prowess were born to Danu. They were all ascetic and endued with great energy. Hear their names in order of precedence (79–80). Dwimurdhā, Shakuni, Shankushira, Vibhu, Shankukarna, Virava, Gaveshtha, Dundubhi, Ayomukha, Shamvara, Kapila, Vāmana Marichi, Maghavāna, Ira, Vrika, Vikshovana, Ketu, Ketuvirya, Shatahrada, Indrajit, Satyajit, Vajranābha, the powerful Mahānābha, Kālanabha Ekachakra, the highly powerful and mighty-armed Taraka, Vaishvanara, Pulomā, Victravana, Mahāsura, Swarbhanu, Vrishaparva, the great Asura Tuhunda, Sukhshma, Nichandra, Urnanabha, Mahāgiri, Asilomā, Sukeshi, Shatha, Valaka, Mada, Gaganamurdha, the great ascetic Kumbhanābha, Pramada, Daya, Kupatha, the energetic Hayagriva, Vaisripa, Virupaksha, Supatha, Hara, Ahara, Hiranyakashipu, Salya and the energetic Viprachitta—these sons of Danu were begotten by Kaçyapa. Amongst those highly powerful Dinavas Viprachitta was the head (81-89). O king, I cannot enumerate the offspring, sons and grandsons, of all these Dānavas (90). Sarvana’s daughter was Prabhā, Puloma’s daughter was Sachi, Hayasira’s daughter was Upadānavi and Vrishaparva’s daughter was Sharmishthā (91).

Vaishwānara had two daughters Pulomā and Kalikā-they were both highly powerful, gave birth to many children and were the wives of Kaçyapa, the son of Marichi (92). They gave birth to sixty thousand Dānavas; of them fourteen thousand lived in the city of Hiranya (93). Being observant of rigid austerities Kaçyapa begat highly powerful Dānavas called Poulamas and Kālakeyās (94). Those living in the city of Hiranya were placed by Brahmā above destruction even by the gods. They were afterwards killed by Savyasachi in battle (95). Nahusha was Prabhā’s son, Jayanta was Sachi’s son, Sarmisthā gave birth to Puru and Upadānavi gave birth to Dushmanta (96). Viprachitta begat on Singhikā another class of highly dreadful Dānavas (97). By the union of Daity and Danava energies they grew of dreadful prowess. Those thirteen highly powerful Dānavas were celebrated by the name of Sainghikeyas (98). They were the powerful Aisha, Nabha, Vala, Vatāpi, Namuchi, Ilvala, Khasrima, Anjika, Naraka, Kālanābha, Shara, Potarana, and the energetic Vajranābha (99-100). Of them Rāhu, the represser of the sun and the moon, was the eldest. Hrāda had two sons, Suka and Tuhunda (101). Sunda begat on Tāraka a son by name Mārachi, another (by name) Sivamana, energetic like a celestial (102). All these Dānavas, multiplying the race of Danu, were great. Their sons and grandsons were hundreds and thousands in number (103). The noble Nivātakavachas endued with great asceticism were born in the race of the Daitya Sanghrāda(104). Those Danavas, living in the city of Manimati, begat three Koti offspring. The gods could not destroy them and they were slain by Arjuna (105). It is said that Tāmrā gave birth to six highly powerful daughters—Kake, Sweni, Bhāsi, Sugrivi, Suchi, and Gidhrika (106). Kāki gave birth to crows, Uluki to owls, Sweni to Swena birds, Bhāsi to Bhāsa birds, Gidhri to vultures, Suchi to waterfowls and Sugrivi to horses, camels and asses. Such is the description of Tāmrā’s family (107-108). Vinata had two sons, Aruna and Garuda. Suparna, the foremost of birds, grew immensely powerful by his own action (109). Surasā gave birth to a thousand highly powerful serpents and high-souled sky-rangers of many heads (110). Powerful, and many headed Nagas endued with immeasurable energy, the offspring of Kadru, were born as being subject to Suparna (111). Amongst them Sesha, Vāsuki, Takshaka, Airavata, Mahāpadma, Kamvala, Aswatara, Ekapatra, Shankha, Karko taka, Dhananjāya, Mohāneela, Mahākarna, Dhritarashtra, Valāhaka, Kuhara, Pushpapangstra, Durmukha, Sumukha, Shankhapala, Kapilā, Vāmana, Nahusha, Sangkaroma and Manu were the heads. Fourteen thousand sons and grand sons of these dreadful serpents were devoured by Garuda, living on serpents. Know this class to be full of anger. All animals having teeth, those born on land, birds and those produced by water are the offspring of Dhara. Surabhi gave birth to kine and buffaloes (112-117). Ira produced trees, creepers, groves and all kinds of grasses and Khasa gave birth to Yakshas, Rakshas, Munis and Apsarās (118). Aristha gave birth to the powerful Gandharvas of unmitigated prowess and the mobile and immobile creation is said to have originated from Kaçyapa (119). Hundreds and thousands of sons and grandsons have been born to them. Such was the creation, O my child, in Swarochisha Manwantara (120). I shall now describe to you the creation of the Patriarch Brahmā who offered oblation to fire at the long-extending sacrifice of Varuna in Vaivaswata Manwantara (121). Formerly when seven Rishis were procreated by his mind the grand-father considered them as his sons (122).

O descendant of Bharata, when the conflict between the gods and demons raged on, Diti, who had her sons slain, began to propitiate Kaçyapa (123). Being duly adored by her and propitiated, Kaçyapa pleased her by giving a boon. She too prayed for a highly powerful son for killing Indra. That great ascetic, when thus begged, conferred on her the same boon (124-125). Having conferred on her the boon without the least anxiety the son of Marichi said:—"If being pure and observant of vows you can hold your conception for one hundred years you will give birth to such a son as will slay Indra (126–127)." O monarch, saying so be it and being pure Diti obtained her conception from her that great ascetic husband (128). Thinking of one of the leadings gods of immeasurable power and infusing energy which the immortals even can not destroy he knew Diti. Then that one of great vows repaired to a hilly region for carrying on penances (129-130). From that day the slayer of Pāka (Indra) began to seek her fault. One day before hundred years were complete Diti, without washing her feet, lay down on her bed. Beholding her impure state the king of gods entered into her abdomen and made her asleep (131-132).

Then the holder of thunderbolt sundered the embryo into seven pieces. Cut into pieces with the thunderbolt the embryo began to cry (133). Sakra again and again prevented him saying "Do not cry! Do not cry!" The embryo was then divided into seven pieces. Indra too, the slayer of enemies, worked up with anger, again cut every piece into seven portions with his thunder-bolt. From them originated the gods called Maruts, O foremost of Bharatas (134-135). Because they were addressed by Maghavan (saying "Do not weep" Ma ruda) so the Maruts were born and they all became of help to the holder of thunder-bolt (136). When creatures thus multiplied, O Janamejaya, Hari consoled that foremost of gods of immeasurable energy, and then conferred kingdoms on various Patriarchs of whom Prithu was first installed as king (137-138). That Hari is the heroic person Vishnu, Jishnu, the Patriarch, the king of rains and is the air in his visible form. The whole universe is His (139). O foremost of Bharatas, he, who is informed of this creation of creatures, and he who reads or hears the auspicious birth of the Maruts, has no fear of being born again in this world—what of fear in the next world (140)?

⁹ They are nymphs and the nurses of Kumara.

¹⁰ The thirty three gods are:—8 Vasus, 11, Rudras, 12 Adityas, Brahma and Indra.

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IV. A QUERY REGARDING THE ORIGIN OF THE ARTICLES OF FOOD

Janamejaya said:—Having installed Prithu the son of Vena, in the office of the Lord Paramount the Patriarch began to confer kingdoms on Soma and others (1). He placed Soma in charge of the twice-born, herbs, planets, stars, sacrifices and hard austerities (2). He then installed Varuna as the king of waters, Vaishravana as the lord of kings, Vishnu the king of Adityas, Pāvaka the king of Vasus, Laksha the king of Patriarchs, Vāsava the king of Maruts, Pralhāda of incomperable energy the king of Daityas, and and Danavas, Yama, the offspring of the sun, as the king of the departed manes, Nārāyana as the king of Mātris, vows, Mantrās, kine, Yakshas, Rākshasas and kings and Siva, having the emblem of a bull, as the king of Sādhyas and Rudras (3–7). He then ordered Viprachitta to become the king of the Dānavas and made Girisha (Siva) the holder of mace, the king of all ghosts and goblins (8). He made Himavān, the king of mountains, and the ocean the king of rivers and appointed the greatly power Vāyu as the king of smell, bodiless creatures, sound, ether and earth (9). He made the lord Chitraratha the king of Gandarvas, Vāsuki, the king of Nāgas and Takshaka the king of serpents (10). He ordered Airavat to become the king of the elephants, Ushaishrava, of the horses and Garuda the king of birds, tiger the king of beasts and the bull, the king kine, Plaksha the king of trees, and, installed Parjanya as the king of ocean, rivers, showers and Adityas (11—13). He installed Sesha as the king of wild animals and Takshaka, the king of reptiles and serpents (14). He made Kāmadeva the king of Gandharvas and Asuras and Samvatsara the king of seasons, months, days, fortnights, moments, conjunctions of planets, Parvas, Kālas, Kāshthās, Pramāsha, Ayanas, Mathematics and all conjunctions. Having divided the kingdom in such an order Brahmā placed all the guardians of the quarters. He installed Sudhanna, the son of the Patriarch Vairaja as the Protector of the eastern quarter. He placed in the South the high-souled Sankhapāda, the son of the Patriarch Kardama. He installed the high-souled Ketuman, the son of Raja, as the king of the West. And he made the irrepressible, Hirany roma, the son of the Patriarch Prajanya, the king of the North. Even now they have been piously ruling over their respective provinces of the earth consisting of seven insular continents and mountains. By all those kings Prithu was appointed as the Lord Pāramonnt in a Rajshuya sacrifice according to rites laid down in the Vedas, O king (15–23). After the expiration of the highly vigorous Manwantara of Chakshusha the Patriarch Brahmā conferred the kingdom on Manu Vaivaswata. If you wish to listen, O sinless king, I shall give you at length an account (of his life) for your help. This has been described fully in Purana. It is sacred and confers fame, longevity, residence in heaven and auspicious ness (24–25).

Janamejaya said:—O Vaishampāyana, do thou describe in full, the birth of Prithu and how by that high-souled one this earth was milched (26); how was she milched by the ancestral manes, gods, Rishis, Daityas, Nagas, Yakshas, serpents, mountains, Pishachas, Gandharvas, the leading Brāhmanas, Rakshasas, and other great creatures, (27–28). Do thou also describe fully, O Vaishampāyana, their various vessels, the calves and the various articles in order, for which she was milched (29). Do thou also relate, why formerly Vena’s arm was churned by the angry Rishis (30).

Vaishampāyana said:—O Janamejaya, listen, with attention and concentrated mind, I shall give you a detailed account of Prithu, the son of Vena (31). O monarch, I do not describe this unto him, who is impure, little-witted, who is not a worthy disciple, who does not observe vows, who is ungrateful and injures people (32). O king, do thou listen duly to this theme described by the god-like Rishis which secures heaven, longevity, fame and riches (for all) (33). He, who having saluted the Brāhmanas daily, listens to the birth story of Vena’s son, Prithu, does not grieve for iniquities committed by him (34).

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V. AN ACCOUNT OF VENA AND PRITHU

Vaishampāyana said:—Formerly the Patriarch Anga, born in the race of Atri, and equally all-powerful like him, became the protector of religion (1). A highly impious son by name Vena was born to him. That Patriarch was begotten on Sunithā the daughter of Death (2). Imbibing the defect of his maternal grand-father, that son of Kāla’s daughter deviated from his own duties and preached freedom of conduct in the world (3). That king established an irreligious order and disregarding Vedic observances he engaged in impious actions (4). During his administration the study of the Vedas and the performance of the Vedic rites were suspended. And the celestials did not get Soma juice consecrated in Yajnas (5). Such was the dreadful promise of the Patriarch that no one would perform, even at the time of destruction, either Homa or Yajna (6). O foremost of Kurus, (he said) I am worthy of being adored, I am the agent of Yajna, I am identical with Yajna—you should dedicate all your Yajnas and Homas unto me (7). Beholding him thus transgress the order and partake unduly and unfairly of the sacrificial offerings the great Rishis, headed by Marichi, said (8):–"We shall enter upon the initiation ceremony for many long years—therefore do not act irreligiously, O Vena, for such is the eternal religion (9). After the death of Atri you have forsooth been born as a Patriarch. And you made the contract that you would govern the subjects" (10). After they had said this the wicked and ill-disposed Vena, laughing, said to all those great Rishis, the following evil words (11). Vena said "Who else will be the founder of religion? Whom shall I hear? Who else is superior to me on this earth in learning, energy, prowess, asceticism and truth (12)? All creatures and especially all forms of religion have originated from me. You are all stupid and void of consciousness and therefore you do not know me (13). If I wish I can burn down the earth or overflow it with water. I can obstruct the heaven and earth: there is no need of discussing it (14)". When the noble Rishis could not make Vena humble on account of his pride and egotism, they, worked up with anger, belaboured that highly powerful king and began to churn his left thigh (15–16). When the thigh of that king was thus churned there arose from it a greatly short and dark person (17). O Janamejaya, he stood there, stricken with fear and folding his arms. Beholding him thus possessed by fear Atri said to him "Nishida" Sit down (18). O foremost of speakers, he became the originator of the race of Nishadas (hunters) and procreated the race of fishermen begotten of the sins of Vena (19). And Tukhāras, Tumuras and other races taking delight in impiety who live on the Vindhya mountain were also born of Vena (20). Thereupon, those high-souled Rishis, worked up with anger, began to churn the right arm of Vena like a piece of wood used for kindling fire (21). From that arm originated Prithu resembling the very flame, and burning in effulgence like the fire itself (22). The highly illustrious Prithu was born with his most excellent prime bow Ajagava, heavenly arrows and a highly lustrous coat of mail to protect his body (23-24). At his birth all the creatures were filled with delight and Vena too, O monarch, repaired to the celestial region (25). O descendant of Kuru, the great Prithu, a good son, being born he saved Vena from the hell called _Put_¹¹ (26). Taking all the jewels the oceans came to him with water for his installation (27). The Divine Brahmā with the Devas, the offspring of Angiras, and all other creatures, mobile and immobile, came there and installed the effulgent king, the son of Vena, the lord of an extensive kingdom (28-29). The highly energetic and powerful son of Vena, Prithu, was installed as the first king by the leading Rishis conversant with the Vedas and other scriptures (30) By him were pleased the subjects who had been dissatisfied by his father. On account of his being the object of their love he was called Rājā (king) (31). When he used to make a voyage in the ocean the water used be grow hard as land and the mountains made way for him and the branches of the trees were not broken down (32). The earth grew easy of production and yielded articles of food as soon as thought of. The kine gave milk whenever milched and honey grew in every leaf (33). In the meantime at the sacred Yajna of Brahmā, was born the highly intelligent Suta (34). At that great Yajna was also born the wise Māgadha. They were invited by the celestial saints for chanting the glories of Prithu (35). All the Rishis said to them "Do ye sing the glories of this king. This is a work that befits you and this king too is also an worthy subject for it (36)". Then Suta and Māgadha said to all those Rishis:—"We shall, with our own actions, delight the gods and Rishis (37). O ye twice born ones, we are not cognizant of the actions, characteristics and fame of this energetic king. How shall we then chant his glories (38)?" They were then engaged by the Rishis (to chant his glories) saying "Do ye chant his glories by the deeds which the highly powerful Prithu did in the previous Kalpa (39). This king speaks truth, has a good character, keeps his promise, is modest, does good unto all, is forgiving, powerful, represses the wicked, observes his duties, is grateful, merciful, always speaks sweet words and respects those who deserve it, performs Yajnas, is devoted to Brāhmanas, is of a quiet temperament, and observes the rules of society." Since then, O Janmejaya, at the time of chanting glories Sutas and Māgadhas (panegyrists) pour their benedictions in this world (40-42). Being highly pleased with their eulogy the king Prithu conferred upon Suta the province of Arupa, and on Māgadha, that of Magadha (43). Thereat delighted the great Rishis and the subjects said "The king will forsooth grant us maintenances in abundance (44)". Thereupon at the words of the great saints, the subjects approached the son of Vena and begged of him their maintenances (45). Thus approached by his subjects and with a view to do them good the powerful king took up his bow and assailed the earth (46). Thereupon assuming the form of a cow the earth fled away in fear of Vena’s son. Prithu too, taking up his bow, pursued her (47). Traversing the region of Brahmā and all other regions in fear of Vena’s son she saw him everywhere before her with the bow in his hand (48). He looked effulgent like the burning eternal fire with his sharpened arrows and even the immortals could not repress that high-souled one (49). Even when repairing to the region of Brahmā she could not find safety; the earth, adored even by the three worlds with folded hands then said to the son of Vena:—"You should not perpetrate the iniquity of slaying a woman. Without me, how will you be able, O king, to protect your subjects (50-51). O king, all the worlds are situated on me, and this universe is sustained by me. Know this, O king, that with my destruction all the creatures will be destroyed (52). O king, if you wish to encompass the well being of your subjects it does not behove you to kill me. Listen to these words of mine (53). If works are undertaken commensurate with their means they are crowned with success. Do you, O king, find out the means by which you will protect your subjects (54). By slaying me, O king, you will not be able to protect your subjects by any means. O you of great effulgence, I will find it out; do you restrain your anger (55). Even women of inferior births should not be slain. Therefore, O king, you should not forsake your morality (56)."

Hearing those various words of the earth the high-souled and pious king, restraining his anger, said to her (57).

¹¹ It is a hell where all those who have no son born to them go after death. It is for this that the Hindus look so eagerly to the birth of a son.

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VI. THE ORIGIN OF THE EARTH

Prithu said:—He, who for one individual destroys many lives either belonging to his own side or to his opposite party, commits a sin in this world (1). By slaying that harmful person at whose death many become happy one is not visited by sin, either great or small (2). If by the destruction of one wicked person the well-being of many is secured such an act leads to the acquisition of virtue (3). I shall therefore, for the behoof of my subjects, kill you, O earth. If you do not satisfy this command of mine conducive to the well-being of the world I shall kill you with this arrow who have neglected my command. And having buried my own self (under the earth) I shall uphold my subjects forever (4-5). O you ever observant of pious rites, do you, during my regeme, give life to my subjects for you are capable of protecting them (6). Do you give milk for me and then I will withdraw the dreadful arrow that I have taken up for your destruction (7).

The earth said:—O hero, forsooth shall I carry out all that you have said. If works are undertaken along with the means they always prove a success (8). So do you resort to the means by which all the subjects may be protected. Behold this my calf. Being attached to it I shall give milk (9), O you foremost of the pious, do you level my surface all over, so that my milk may reach everywhere (10).

Vaishampāyana said:—Thereupon Vena’s son, with the end of his bow, uprooted thousands of hills for which they multiplied greatly (in number) (11). Vena’s son Prithu then levelled the surface of the earth. In the past Manwantara she was of uneven surface (12). The earth was by nature both even and uneven; such was her state in Chakshusha Manwantara (13). The earth having been uneven in the previous Manwantara there existed no regular division of the cities and villages (14). There was no corn, no rearing of kine, agriculture or trade. There was neither truth, untruth, avarice nor pride (15). O king, now with the advent of Vaivaswata Manwantara, agriculture, trade and the keeping of kine have originated from Vena’s son Prithu (16). O sinless one, at that time people desired to makes their habitations at all those places of the earth which were levelled (17). Then with great difficulty people could live upon fruits and roots. This I have heard (18). Having converted the Manu Swayambhuva into a calf the powerful son of Vena, Prithu, the foremost of men, milched the earth for all sorts of corns with his own hands (19). On that food, O my child, the people are daily living even now. I have heard the earth was again milched by the Rishis. Soma became their calf; the son of Angiras, the highly energetic Vrihaspati, milched her. The Vedas were the vessels, O descendant of Bharata, and the eternal devotion to Brahman was the incomparable milk (20-21). I have heard she was again milched by all the celestials headed by Purandara with golden vessels (in their hands) (22). Then Maghavān (Indra) became the calf and the lord Sun milched her. A continued flow of milk came out on which the Devas are living (23). I have heard the earth was again milched by the ancestral manes of unlimited prowess, with silver vessels (in their hands) (24). The powerful son of Vivaswat became the calf and Antaka, the destroyer of Lokas (worlds), milched her (26). O foremost of men, I have heard, that making Takshaka the calf, the Nāgas milched her with the cavity of their palms as vessels and got poison for the milk (26). O foremost of Bharatas, O king, the powerful Airavata Dhritarashtra became the milcher when the Nāgas and serpents milched her (27). By that poison the huge serpents of deadly venom are living their dreadful lives. They live on poison, they give out poison and poison constitutes their energy (23). I have heard that the earth was again milched by Asuras with iron vessels for the illusory power capable of over-powering the enemies (29). Pralhāda’s son Virochana became their calf and the highly powerful, two-headed Madhu, the priest of the Daityas milched her (30). By that Māyā (illusory power) the Asuras have been rendered adepts in illusion. The Asuras, endued with immeasurable wisdom, are therefore so very powerful (31). I have heard, O monarch, that the earth was again, in the days of yore, milched by Yakshas for eternal disappearance from view with uncouth vessels (32). The highly effulgent and pious Yakshas made Vaisravana their calf. The ascetic three-headed son of Yaksha, by name Rajatanābha, the father of Maninābha, milched (the earth). By that (power of disappearance into another’s body) they are now still living. This the great saint Nārada has said (33-34). O foremost of men, with a view to afford gratification to their children the earth was again milched by the Rākshasas and Pishāchas with the skulls of dead bodies (35). O glory of the Kuru race, Rajatanābha milched (the earth) for them. Sumāli became the calf and blood came out for the milk (36). By that bloody milk the immortal Yakshas, Rakshasas, Pishāchas and other ghosts are keeping their lives (37). O foremost of men, having made Chitraratha their calf the Gandharvas and Apsarās again milched her with lotus vessels for sweet perfume (38). O foremost of Bharatas, the greatly powerful and the high-souled king of Gandharvas, Suruchi, resembling the Sun itself, milched (her) for them (39). O king, I have heard that the mountains again milched her for the herbs in forms and various jewels (40). Himavāna became the calf and the great mountain Sumeru milched (her). Other great mountains were the vessels and by that the mountains are increasing in proportions (41). I have heard, O king, that the trees, in the days of yore, once milched her with Palāsa leaves as vessels for reviving the scorched and burnt trees and creepers (42). The blossoming Sāla tree milched her and the Plaksha tree became the calf. That purifying Earth, who sustains all, is the instrument of the birth and preservation of the entire mobile and immobile creations. When milched she gives all desired-for objects and produces all corns (43-44). Extending up to the ocean she was celebrated under the name of Medini. Her entire surface was filled with the fat (of the demons) Madhu and Katabha. Therefore was she called Medini by Brahmā and others (45). O descendant of Bharata, when she was brought under the subjection of the king Prithu, the son of Vena and became his daughter¹² she came by the name of Prithivi. Being divided and purified by Prithu the earth has become full of corns, mines, cities and provinces. O best of kings, such a powerful king was the son of Vena (46–47). Undoubtedly he is an object of reverence and adoration of all creatures. Prithu, born of eternal Brahmā, is worthy of the adoration even of the great Brāhmanas, well-read in the Vedas and all their divisions. The powerful prime king Prithu, the son of Vena, deserves also the adoration of the great kings who desire kingdoms. The first king of the heroes, Prithu, is also worthy of the adoration of the valiant warriors who wish for victory in battle (48–50). The warrior, who issues out for battle after reciting the name of the king Prithu, is crowned with success and glory even in dreadful battles (51). The illustrious king Prithu, who conferred livelihood on all, is worthy of the adoration of the wealthy Vaisyas who carry on trade (52). The first king is also worthy of the adoration of the pure Sudras who serve the three other Varnas and who wish for supreme well-being (53). O monarch, I have thus described the various calves, those who milched, the various sorts of milk and vessels. What more shall I describe to you? (54)

¹² Literally it means ’when she was milched by him’. She was milched by the king Prithu and became his daughter and therefore she was called Prithivi.

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VII. AN ACCOUNT OF MANWANTARAS

Janamejaya said:—O Vaishampayana, O you having asceticism for your wealth, do you describe at length all the Manwantaras and the creations previous to them (1). O. Brahman, I wish to hear, in sooth, of all the Manus and the extent of their reigns (2).

Vaishampāyana said:—O descendant of Kuru, I cannot give a detailed account of Manwantaras even in hundreds of years. Do you hear from me in brief (3). O descendant of Kuru, Swayambhuva, Swārochisha, Auttami, Tāmasa, Raivata, Chakshusha, the present Manu Vaivaswata, the four Manus Savarne, Bhoutya, Rouchya and Manu Sāvarna—these all are Manus. I have described, as I have heard, of Manus, present, past and future. I will now describe the Rishis, the sons of Manus, and the celestials who were born in the various Manwantaras (4-7). Marichi, the reverend Atri, Angira, Puloha, Kratu, Pulastya and Vasishtha—these seven are the sons of Arahmā (8). O king, during Swāyambhava Manwantara there were seven Rishis and the celestials by the name of Yamas in the north. Agnidhra, Agnivāhu, Medha, Medhātithi, Vasu, Yotishman, Dyutiman, Havya, Savana and Putra: these were the ten highly powerful sons of Manu Swayambhuva. I have thus described to you, O king, the first Manwantara (9–11). O child, during Swārochisha Manwantara narrated by Vayu, Aurva, the son of Vasistha, Stambha, the son of Kagyapa, Prāna, Vrihaspati, Datta, Atri and Chyavana—these were the great Rishis of great vows and Tushitas were the gods (12-13). Havirdhra, Sukriti, Jyoti, Apomurti, Ayaprathita, Nabhasya, Nabha and Urja—these were the sons of the high-souled Swarochisha Manu. They have been described, O king, as being gifted with high energy and prowess (14–15). I have thus described to you the second Manwantara. Hear, O king, I shall describe the third (16). The seven sons of Vasishtha, celebrated under the name of Vasishtha and the highly energetic sons of Hiranyagarbha by name Sutejas were the seven Rishis, as I have said. O monarch, Auttama had ten beautiful sons. Hear I shall describe them (17–18). They were Isha, Urja, Tanurjja, Madhu, Mādhava, Suchi, Sukra, Saha, Nabharya and Nabha (19). It is said that the Bhanus were the celestials in that Manwantara. Hear, I shall describe the fourth Manwantara (20). O descendant of Bharata, Kāvya, Prithu, Agni, Jahnu, Dhāta, Kapivan and Akapivān—these were the seven Rishis (21), O descendant of Bharata, in Puranas their sons and grandsons have been mentioned. Satyas were the celestials in Tāmasa Manwantara (22). O king, I shall now enumerate the sons of Tamasa Manu-Dyuti, Tapasya, Sutapa, Tapomula, Tapogana, Taporati, Akalmāsha, Tanvi, Dhanvi and Parantapa—these ten were the sons of the highly powerful Manu Tāmasa. So Vayu has said (23-24). During the fifth Manwantara Vedavāhu, Yadudhra, Muni, Vedaçira, Hiranyaroma, Parijanya, Somasuta, Urdhavahu, Atreya and Satyanetra were the seven Rishis. The celestials of that period passed under the name of Abhutarajas—having their nature not permeated by the quality of darkness. There were also two other classes of celestials by the name of Pāriplava and Raivya (25–27). Hear, I shall enumerate the names of their sons—Dhritimān, Avya, Yukta, Tatwadarshi, Nirutsuka, Arany, Prakāsha, Nirmoha, Satyavāk and Kadi were the sons of Manu Raivata-and this is the fifth Manwantara (28-29). Hear, O king, I shall describe the sixth Manwantara. Bhrigu, Nabha, Vivaswān, Sudhāmā, Virajā, Atinamā and Sahishnu these were the seven Rishis in the sixth Manwantara. Hear the names of the celestials who flourished in Chākshusha Manwantara (30–31). O king, Adya, Prasuta, Rishabha Prithokbhava and Lekha—these have been recorded as the five classes of deities. The high-souled and the highly energetic sons of Angiras were the Rishis (32). O monarch, those ten sons, Uru and others, passed under the name of Nādvaleyās. This is known as the sixth Manwantara (33). Atri, the reverend Vasistha, the great saint Kaçyapa, Goutama Bharadwaja, Vishwāmitra, the reverend Jamadagni, the son of the high-souled Richika-these seven Rishis are now living in heaven (34–35). The Sādhyas, Vishwas, Rudras, Vasus, Maruts, Adityas, Vaivaswān, the two Açwinis are now all living during the present Manwantara of Vaivaswat. He had ten high-souled sons headed by Ikshwāku (36–37). O descendant of Bharata, the sons and grandsons of those great Rishis of great energy are living in all the quarters (38). In all the Manwantaras, as in the previous Kalpa, exist the forty nine Maruts for protecting and governing the people (39). After the expiration of a Manwantara twenty Maruts, having performed heavenly deeds, attain to the region of Brahmā freed from all dangers (40). Thereupon others, observing rigid austerities, succeed them. O descendant of Bharata, I have thus described to you the past and present Manwantaras as well as the seven Manus, O descendant of Kuru. Hear, I shall describe the Manwantara that is to come (41–42). Hear from me an account of the five Sāvarni Manus; of them one is the son of the Sun and the four are the offspring of Prajapati Paramesthi. O king, they are the grandsons of Daksha and sons of Pryā. Because those mighty and energetic ones carried on hard austerities on the mount Meru they were called Meru Sāvarni (43–44). The son of the Patriarch Ruchi was celebrated by the name of Rouchya. The son whom Ruchi begat on Bhuti came by the name of Bhoutya (45). Hear now of the seven Rishis of Sāvarni Manwantara, who have not come as yet and who are said to be living in the celestial region (46). Rāma, Vyāsa, the effulgent and celebrated Atreya, the highly energetic Aswathama, the son of Drona, the son of Bharadwāja, Kripa, the son of Goutama’s son Saradvān, Gālava, the son of Kushika and Ruru, the son of Kaçyapa—these seven high souled ones are the future Munis. These seven Rishis are equal to Brahmā and fortunate (47-49). By asceticism practised from their very birth, by their knowledge of sacred formulae and grammar they will secure a position in the region of Brahmā and will be celebrated as pure Brāhmana saints (50). Being repeatedly born in every Yuga beginning with the golden, the noble and truthful seven Rishis institute the various orders and lay down their duties. They are endued with the knowledge of the present, past and future, have themselves become, by means of their asceticism, well known, just and considerate. By the knowledge of formulae, and grammar and by their spiritual insight they see everything like an emblic myrobalam in their hands. They are known as seven Rishis by their sevenfold qualities. They are long-lived, far-sighted and have seen the God. They are the first born, well-versed in various duties and the founders of various families (51-55). When virtue suffers any deterioration, the Rishis, the originators of Mantras (mystic formulae) and Brāhmanas are repeatedly born in their families (56). When all the Rishis are capable of conferring boons and are all respectively great there is no evidence of the time when they flourished and of their age (57). O king, I have thus described to you the seven Rishis. O best of the Bhārata race, hear now of the future sons of Manu Sāvarni (58). Varian, Avarian, Sammala, Dhritimān, Vasu, Varishna, Arya, Dhrishnu, Rāja and Sumati, these are the ten future sons of Manu Sāvarni, O descendant of Bharata (59). Hear, I shall enumerate the names of the Munis of the reign of the first Manu Sāvarni. Medhatithi, the son of Palastya, Kavyapa’s son Vasu, Bhrigu’s son Yotismāna, Angira’s son Dyutimāna, Vasistha’s son Savana, Atri’s son Havyavāhana and Poulaha—these seven Rishis flourished in Rohita Manwantara. O king, these were the three classes of deities (60–62). They were the sons of the Patriarch Rohita,—the son of Dhksha, Manu’s son Dhrishthaketu, Panchahotra, Nirakriti, Prithu, Shravā, Bhuridyumna, Richaka, Vrihata and Gaya, these were the sons of the highly energetic first Manu Savarni during the second Manwantara of the tenth order. Pulaha’s son Havishmān, Bhrigu’s son Sukriti, Atri’s son Apomurti, Vasishtha’s son Ashwathāma, Pulastya’s son Pramati, Kagyapa’s son Nabhāga and Angira’s son Nabhasa Satya—these were the seven great saints (63–66). The two classes of the deities and the Rishis have (already) been enumerated. Manusuta, Uttamanjā, Kunishanja, Viryāvān, Satānika, Niramitra, Vrishasena, Jayadratha, Bhuridyumna and Suvarcha—these ten were Manu’s sons (67–68). Hear, I shall enumerate the names of the seven Rishis who flourished during the eleventh period of the third Manwantara. Kaçyapa’s son Havishmān, Bhrigu’s son Havishman, Atri’s son Taruna, Vasishtha’s son Taruna, Angira’s son Urudhisna, Pulastya’s son Nischara, Pulaha’s son Agnitejā,—these are the future seven great Rishis (69–71). It is said that Brāhma’s sons, the deities were divided into three classes. Sarvatraga, Susharmā, Devānika, Purudvaha, Kshemadanva, the long-lived Adarsha, Parudaka and Manu—these were the nine sons of the third Manu Sāvarni (72–73). Hear from me the names of the seven Rishis of the fourth Manwantara.

They were Vasishtha’s son Dyuti, Atri’s son Sutapa, Pulastya’s son Taposhana, and Pulaha’s son Taporavi. Know Bhrigu’s son Tapovriti as their seventh. It is said, there were five classes of deities—the mind-born sons of Brahmā (74–76). Devavāyu, Adura, Devasreshtha, Viduratha, Mitravān, Mitradeva, Mitrasena, Mitrakrit, Mitravaha, and Suvarcha—these are the sons of the twelfth Manu (77). During the thirteenth Manwantara that is to come Angira’s son Dhritiman, Pulastya’s son Havyapa, Pulaha’s son Tatwadarshi, Bhrigu’s son Nirutsuka, Atri’s son Nishprakampa, Kacyapa’s son Nirmoha and Vasishtha’s son Sutapa will be the seven Rishis and three classes of deities as mentioned by the self-sprung (Brahmā) (78–80). During the thirteenth Manwantara Manu’s sons were the sons of Ruchi, Chitrasen, Vichitra, Naya, Dharmacrit, Dhrita, Sunetra, Kshatra, Vriddhi, Sutapa, Nirbhaya, and Drida—these were the sons of Manu Rouchaya in the thirteenth Manwantara (81-82). During the fourteenth Manwantara of Manu Bhoutya, Kacyapa’s son Agnidhra, Pulasta’s son Bhargava, Bhrigu’s son Ativahu, Angira’s son Suchi, Atri’s son-Yukta, Vasistha’s son Asukra, and Pulaha’s son Ajita were the last seven Rishis (83–84). Chanting the glory of their period a man attains happiness, great renown and long life (85.) He, who recites always the names of the great Rishis, past and present, becomes long-lived and gains renown. O foremost of the Bharatas, five classes of deities, it is said, flourished then (86). Tarangabhirā, Bushma, Tarashmān, Ugra, Abhimāni, Pravira, Jishuu, Sangkrandana, Tejashi, and Savala are the sons of Manu Bhoutya. With the completion of Bhoutya Manwantara one Kalpa will be complete (87-88) I have thus enumerated the names of the past and future Manus. O king, these Manus with with their children, rule over the earth extending to the ocean for thousands of Yugas and govern the subjects with asceticism. And they also in time perish away as usual (89–90).

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VIII. DIVISION OF TIME

Janamejaya said:—O you highly intelligent twice-born one, you should enumerate the Yugas and mention the extent of Brahmā’s day (1).

Vaishampāyana said:—O subduer of enemies, hear, I shall enumerate the days of Brahmā by the same calculation by which men make divisions of day and night (2). Five Nimeshas make one Kāstha, thirty Kāshthas make one Kalā and thirty Kalās make one Muhurtta. And the intelligent consider thirty Muhurttas constituting one day and night comprising the motion of the sun and moon. Such days and nights daily take place in all the countries around the mount Meru (3–4). Fifteen days and nights make one Paksha (fortnight); two fortnights make one month—two months make one Ritu (season) (5). Three Ritus make one Ayana and two Ayanas make one year. Those, conversant with the science of enumeration, divide Ayana (course) into two—northern and southern (6). Those, who have mastered (the various divisions of) time, consider a month, consisting of two fort-nights, as the one day and night of the ancestral manes (7). The dark-half of the month is their day and the light half is their night. Therefore, O king, Srādhas, for the departed manes, are performed in the dark half of the month (8). That which is considered as a Samvatsara (year) for human beings is a day and night for the celestials. Of them the northern course is considered by the learned as their day and the southern course as their night (9). When a celestial year is multiplied ten-fold it is considered as one day and night of Manu. A day and a night, when multiplied ten-fold, constitute one Paksha (fortnight) of Manu (10). A Paksha, when multiplied tenfold, forms one month; and twelve months are regarded by the wise, discriminating truth, as forming a season of Manu. Three Ritus (seasons) make one Ayana and two Ayanas make one Samvatsara (year) (11). Their four thousand years constitute the extent of Krita Yuga (golden age). O king, four hundred years form the _Sandhyā_¹³ and four hundred such form the _Sandhyāngsha_¹⁴ (12). The extent of the Treta Yuga is three thousand years. Its Sandhyā and Sandhyāngsha severally extend over three hundred years (13). It is said that the duration of Dwāpara Yuga is two thousand years. Its Sandhyā and Sandhyāngsha are said to extend each over two hundred years (14). The wise have enumerated the duration of Kali Yuga as extending over a thousand years. Its Sandhyā and Sandhyāngsha too extend over one hundred years each (15). I have thus described the extent of Yugas comprising twelve thousand years. Hear, from me, the enumeration of Yugas measured by celestial Ayanas (16). Krita, Treta, Dwāpara and Kali these are the four Yugas. O foremost of kings, with such seventy-one Yugas one Manwantara is completed. So is said by those who are versed in the science of enumeration. The Ayana, that has been mentioned before, is two-fold, northern and southern (17–18). When one Manu disappears his Ayana is completed, and then another reigns. In this way when many a Manu rise and disappear one Samvatsara of Brahmā is completed. His one Samvatsara has been described by the truth-observing ascetics as consisting of one million of years (19–20). Brahmā’s one day is said to be tantamount to one Kalpa. The earth, with her mountains, woods, and forests, sinks into water in the night which is enumerated by the wise as extending over a thousand Yugas. O foremost of Bharatas, at the completion of that one thousand Yugas, Brahmā’s one day is completed and the termination of a Kalpa is said to be brought about. I have thus described to you the preceding seventy Yugas (21–23). Krita, Tretā and other Yugas are said to constitute one Manwantara. I have also described to you fourteen Manus, enhancing their (own) glory (24). O king, all these patriarchs were masters of the Vedas and Puranas. Even the chanting of their glories is crowned with success (25). At the termination of a Manwantara sets in the dissolution (of the universe) after which again begins the work of creation. Even with hundred years I cannot enumerate this period (26), O foremost of Bharatas, during these Man wantaras, the termination of the creation and destruction of creatures is brought about. This I have heard (27). At that time there exist the gods with gross and subtle elements and the seven Rishis, who carry on penances, lead a life of celibacy and are endued with the knowledge of scriptures (28). One Kalpa terminates with the completion of a thousand Yugas. Then scorched by the rays of the sun, all the creatures, placing the lord Brahmā before them, and accompanied by the Adityas, approached the omnipotent lord Nārāyana, the foremost of gods, ever engaged in Yoga, the master of Yogins, unborn, eternal, the soul of all, who repeatedly engenders all creatures at various Kalpas. He is the unseen and eternal God to whom belongs the whole universe (29–31). Then there sets in night when all are converted into one ocean. They all sleep in the belly of Nārāyana for one thousand years of Brahmā (32). That extent of time goes by the name of night when the Grandfather (Brahmā) enters upon the Yoga of sleep (33). After the expiration of that night extending over a thousand Yugas awakes the Divine Brahmā, the Grand-father of all (34). Desirous of engendering progeny again he sets his mind on the work of creation. There comes into existence the same ancient recollection, the same character, the same energy for action, the same abode for the gods, but only a change in order of things takes place. O foremost of Bharatas, then are born again at the commencement of Yuga, the celestials saints, Yakshas, Gandharvas, Pishāchas, serpents and Rakshas, that had (before) been consumed by the rays of the sun (35–37). As the signs of various seasons are changed with the change of cycles, so the various orders of creations are metamorphosed in Brahmā’s night (38). Having come out (of the lotus navel of Nārāyana) Prajapati engages, for sooth, in the work of creation. O my child, O foremost of Bharatas, those gods, men and saints, who renouncing all attachment for the body, and being pure of mind, are united with Great Brahman, are never born in the next cycle (39–40). Having divided his own day into a thousand Yugas (cycles) and his night into an equal number of cycles in due order, the Divine Brahmā, the ordainer of all, well-versed in the enumeration of time, creates and destroys the creatures again and again (41–42). The Great God the Lord Nārāyana, Hari exists both in his subtle and gross form. I shall relate the history of Manu Vaivaswata born of a portion of his energy (43). O foremost of Bharatas, hear the ancient story of the highly effulgent Manu described incidentally along with the description of Vrishni race (44). Here the omnipotent, Great Lord, Hari was born for the destruction of all the demons and the behoof of all the worlds (45).

¹³ The period that elapses between the expiration of one Yuga or age and the commencement of another.

¹⁴ The period at the end of each Yuga.

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IX. ACCOUNT OF THE SUN’S OFFSPRING

Vaishampāyana said:—O subduer of foes, Kaçyapa begat Vivaswan on Aditi, the daughter of Daksha. He espoused the goddess Sajnā (1). That beautiful damsel was celebrated over the three worlds by the name of Surenu. The wife, of that high-souled, divine Mārtanda (sun) gifted with beauty and youth (as she was) was, not satisfied with the beauty of her husband. Amongst females on this earth Sajnā was gifted with great ascetic powers. Having her body scorched by the rays of the sun she did not look beautiful (2-4). Kaçyapa affectionately said (to Aditi) who was ignorant "your embryo¹⁵ is not dead" and so he is called Mārtanda (5). The rays of the sun are always very powerful, O my child, and the son of Kaçyapa oppresses the three worlds therewith (6). Q foremost of Kouravas, that best of luminous bodies, Aditya begat on Sajna three children, one daughter and two sons who became patriarchs (7). First was born Manu Vaivaswata and then the patriarch Srāddhadeva, then Yama and Yamunā were born as twins (8). Thereupon beholding the pale countenance of Vivaswān and unable to bear her own form she created Savarnā out of her own shadow (9). Sajnā was an adept in illusion and so, O king, her shadow at once sprang up and bowing with folded hands said to her (10).

She said:—"O thou of pure smiles, tell me what I am to do. Command me, O fair one, I am at your service (11)".

Sajna said:—"May good betide you, I shall now go to my father’s house. Do you now live in this my house without any anxiety (12). You should look after these my boys and my youthful daughter. Never give out this secret to the Divine (Sun) (13)".

The shadow said:—"I shall not give out your secret so long the sun does not hold me by the hair or imprecate a curse on me. Go now at your pleasure, O goddess (14)".

Vaishampāyana said:—Having said carefully "so be it". to Sarvanā, the ascetic Sajnā went to Twasta as if in shame (15). When she met her father he remonstrated with her repeatedly and asked her to go to her husband again (16). Then hiding her beauty and assuming the form of a mare, that faultless (damsel) repaired to the (province of) Uttarakuru and began to graze there (17). Then taking the second Sajna for the (real) one, Aditya begat a son on her after his own self (18). This lord was like the first-born Manu and people designate him as Manu Sāvarni (19). He became Manu Sāvarni. Her second son was known by the name of Sani (20). O child, the immitation Sajnā did not show that affection towards the first-born children which she did towards her own son (21). Manu forgave her for that but Yama could not do so. Out of childishness, anger and future glory, Vivaswata’s son Yama threatened Sajnā with a stroke of his foot (22). O king, greatly stricken with sorrow Sāvarni’s mother (accordingly) cursed him in anger, saying "your foot shall drop" (23). Then worked up with anxiety on account of the imprecation and assailed by Sajnā’s words, Yama, with folded hands, communicated everything unto his sire (24). He said to his father:—"Do thou so arrange as to withdraw the curse. It is the duty of a mother to show affection equally towards all her sons (25). Disregarding us she always loves the youngest son. So I did lift up my foot but it did not fall on her body (26). You should forgive me for the offence that I have committed out of childishness or ignorance; since I have insulted her, being a son, who is worthy of my respect, forsooth shall my foot drop off. A son may prove a bad son, but never does the mother. O foremost of luminous bodies, O lord of the worked, I have been cursed by my mother. Let not my foot drop by your favour (27-29)".

Vivaswat said:—"Undoubtedly, my son, there must be a mighty cause for it, since anger has possessed you who are truthful and pious (30). I shall not be able to make otherwise your mother’s words; taking flesh from your foot the worms shall fall on the surface at the earth, O highly wise one, and you will, accordingly attain to happiness. This being done the words of your mother shall prove true (31–32). And you will also be saved from the effect of the imprecation". Aditya then said to Sajnā:—"Equal affection should be shown towards all children. Why are you then again and again showing partiality towards one?" In order to evade it she made no reply to the sun (33–34). Then having concentrated his own self by virtue of Yoga, he found out the truth. O descendant of Kuru, then to imprecate a curse of destruction on her the lord sun held her by the hair. The terms of contract being thus transgressed she communicated the truth unto Vivaswān (35-36). Hearing all Vivaswān got enraged and approached Twasta. He too, having eulogized him (the sun) properly who was bent upon consuming him, pacified his anger (37).

Twasta said:—"This your highly effulgent form does not look graceful. Unable to bear your lustre Sajnā is wandering in the yellow forest (38). To-day will you behold your wife of pure conduct, who is daily engaged in hard austerities under the guise of a mare (39). Living on leaves, and a life of a female anchorite, she has grown emaciated and poorly; her hairs have grown into matted locks and she has been agitated like a lotus crushed by the trunk of an elephant. O lord of rays, if you accept my view, I may, for that praiseworthy damsel endued with ascetic power, resorting to Yoga, O king of gods, convert this form of yours into a beautiful one, O slayer of enemies (40–41)." The rays of the sun were crooked and extended above. Gifted with such a celestial form the sun was not of a gentle look (42). So the Patriarch (sun) attached great importance to Twasta’s words and gave order to the celestial Architect for beautifying his own form (43). Thereupon Twasta approached the effulgent Mārtanda. And then placing him on a chisel, O descendant of Bharata, he cut lose his lustre (44). When his effulgence was thus reduced and he appeared in his new form he looked superbly beautiful and more than it (45). The beautiful form of that lord of rays was thus easily formed. Since then the countenance of the deity, sun, is red. The twelve Adityas, originated from his mouth, sprang from the portions of his effulgence dropped from the countenance of Mārtanda when the act of chiselling was performed; they were Dhāta, Aryamā, Mitra, Varuna, Angsha, Bhaga, Indra, Vivaswan, Pusha, the tenth Parjanya, the eleventh Twasta and the youngest Vishnu (46-47). Thereupon beholding the Adityas begotten of his own body he attained delight. Then Twasta worshipped him with scents, flowers, ornaments and a brilliant crown and said to him:—"O god, go to your own wife in Uttarakuru, who, assuming the form of a mare, is grazing in the forest of green grass." Thereupon assuming sportively a similar form, he, by virtue of his Yoga power, espied his own wife in the form of a mare. O king, assuming the form of a mare she was fearlessly wandering there and no one could distress her on account of her energy and pious observances. Then the powerful sun, in his horse form, knew her by his mouth (48–53). Taking him for another man the mare did not yeild to his desire. Then from his nostril the two Aswinis, the foremost of the physicians, were born. They were the sons of the eighth Patriarch Mārtanda. Aditya begat the two Aswinis on Sajnā in the guise of a mare and he then appeared before his wife in his beautiful form (54–56).

O Janamejaya, beholding her husband she (Sajnā) was greatly delighted. Yama, greatly sorry at heart on account of his own mis-deed, began to please his subjects with his pious rule and he was accordingly called Dharmarāj. By his holy act of pleasing his subjects he was appointed the regent of the ancestral manes and elevated to the dignity of a patriarch. The ascetic Sāvarni Manu was a patriarch and in the future Savarni Manwantara he will be the Manu. The all-powerful Manu, even now, is carrying on penances on the summit of the mount Meru (57-60). His brother Shanischara has attained to the status of a planet. Those, who were known as Aswinis, became the physicians of the celestial region (61). O king, Sevata too became the physician of the horses. Twasta, with that effulgence, created the discus of Vishnu (62). With a view to destroy the Dānavas that discus is never baffled in a warfare. Their illustrious twin sister Yamunā became the foremost of rivers of that name purifying the world. Manu was known as Sāvarni Manu in the world (63-64). His second son, Manu’s brother Sanischara attained to the status of a planet, worshipped of all the worlds (65). He, who listens to this story of the birth of gods or meditates on it, is freed from all calamities and attains great renown (66).

¹⁵ The allusion is:—When Aditi was enciente Budha went to her for alms. For her condition she was late in complying with his request and Budha imprecated a curse on her saying "the child will be dead." At this she grew pale, and Kaçyapa, knowing all this by his ascetic power, preserved the child.

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X. VAIVASWATA MANU’S OFFSPRING

Vaishampāyana said:—O foremost of Bharatas, Vivaswata Manu had nine sons after him—Ikshwāku, Nābhaga, Dhrishnu, Sharyāti, Narishyan, Prangsha, Nābhagarishtha, Korusha and Prishadhra (1–2). O king, desirous of progeny the patriarch Manu performed a sacrifice before Mitra and Varuna (3). O descendant of Bharata, before the birth of these nine sons of his, Muni offered oblation to the portions of Mitra and Varuna in the present sacrifice. When this oblation was offered, the gods, Gandharvas, men and ascetics attained to great delight and exclaimed. "Oh! wonderful is his ascetic energy! Oh! Wonderful is his knowledge of scriptures (4–6)." The tradition is, that in that sacrifice was born Ilā, clad in a celestial raiment, adorned with celestial ornaments and equipped with a celestial armour (7). Manu, with a rod of chastisement in his hand, said to her: "Follow me, O fair one." She gave the following moral reply to that Patriarch desirous of offspring (8).

Ilā said:—"O best of speakers, I am born of the energy of Mitra and Varuna and so I shall go to them. Do not destroy my morality (9)."

Having said this to Manu Ilā approached Mitra and Varuna and that fair one with folded hands said to them, "I am born of your energy; Manu has asked me to follow him. Tell me what I shall do (10-11)". Hear from me what Mitra and Varuna did say to the pious and chaste Ilā who had addressed them thus (12). "O you fair one of beautiful hips, we have been pleased with your virtue, humility, self restraint and truthfulness (13). Therefore O great lady, you will be celebrated as our daughter, O fair one, you will be the son of Manu, perpetuating his race, celebrated in the three worlds by the name of Sudyumna. You will be pious, beloved of the world and multiply the race of Manu (14–15)." While she, on hearing this, was about to return to her father (Manu), she was invited, on the way, by Buddha, for conjugal purposes (16). Then Soma’s son Buddha begat on her Pururava. Having given birth to that son Ilā became Pradyumna (17). O descendant of Bharata, the three kinsmen of Sudyumna-Uutkala, Gaya and the energetic Vinatashwa were greatly pious (18), O king, the northern quarter was under Utkala, the western under Vinatashwa and the city Gayā was under Gaya (19). O subduer of foes, Manu having entered the sun, his sons divided the earth into ten parts (20). The eldest of them Ikshwaku obtained the central portion by whose sacrificial stakes the earth, with her forests and mines, has been marked (21). On account of his partaking of the nature of a female Sudyumna did not obtain this (central region). According to the words of Vasishtha, the high-souled pious king Sudyumna was installed in the province of Pratishtāna.¹⁶ O foremost of Kurus. Having obtained that kingdom the highly illustrious Sudyumna conferred it on Pururava and he himself reigned in Partishtana. Utkala had three sons celebrated in the three worlds Dhristaka, Amvarisha and Danda (22-24). Amongst them the noble Danda founded the most excellent Dandakāranya (the forest of Danda) celebrated in the world as the abode of the ascetics (25). As soon as a man enters there he is freed from sins. O descendant of Bharata, having begotten Aila, Sudyumna repaired to heaven (26), O monarch, that son of Manu, who was endowed with the characteristics of both a man and woman, and who took the name of Ilā, was celebrated by the name of Sudyumna (27). O descendant of Bharata, Shakas were the sons of Narishwanta, and Amvarisha, the foremost of kings, was the son of Nābhāga (28). Dhrishnu’s son Dharshtaka and Ranadhrishta became known as Kshatra. And Karusha’s sons were the Kshatrya Kārushas, dreadful in battle (29). In this way a thousand mighty powerful Kshatryas were born, O descendant of Bharata. The sons of Nābhāgarishtha, although Kshatryas (by birth), came by the status of Vaishyas (30). Prāngshu had one son celebrated by the name of Sharyati. Narishwanta’s son was the powerful Danda. Saryāti had a twin son and daughter. The son was named Anartta and the daughter Sukanya became the wife of Chyavana. Anartta’s successor was the highly effulgent Reva (31–32). His city Kusasthali was in the province of Anartta. Reva’s son Raivata passed by the name of Kukudmi and was pious (32). Having obtained the kingdom of Kusasthali he became the father of a hundred sons. He, along with his daughter, received from Brahmā instructions in music. And O lord, many a Yuga passed away to him like a moment. He then, in his youthful state, returned to his own city filled with Yādavas (33–35). The city of Dwaravati, charming with many damsels, was protected by the descendants of Bhoja and Vrishni races headed by Vasudeva (36).

O slayer of foes, then informed of all these details Raivata conferred upon Baladeva that vow-observing maiden by name Revati (37). Having given away (his daughter) he repaired to the summit of the mount Sumeru for carrying on hard austerities. Rāma too lived happily in the company of Revati (38).

¹⁶ Pratishtana or Prayāga is the modern Allahabad, the seat of the Government of N. W. P.

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XI. ACCOUNT OF RAIVATA AND HIS SONS

Janamejaya said:—O foremost of the twice-born, why were not Revati and Revata’s son Kukudmi, visited by decrepitude although they lived for many years (1). Why does Saryāti’s grandson, even after his retirement to Meru, still live in this world? I wish to hear all this in sooth (2).

Vaishampāyana said:—O sinless one, O foremost of Bharatas, there is neither decrepitude, hunger, thirst, death, nor the change of seasons in the region of Brahmā (3). After the departure of Revata’s son Kukudmi, his city Kushasthali was destroyed by demons and goblins (4). That high-souled and pious king had a hundred brothers. When the Rākshasas began to carry on the work of destruction they fled away in various directions (5). O king of kings, when after their escape all the hundred brothers settled in various parts the Kshatriyas thereof were stricken with fear (6), O king, their families extended to all those countries and are known as Sharyātas (7). O foremost of Bharatas, in all the quarters those pious Kshatriyas reside; O descendant of Kurus, amongst them many entered into mountainous regions (8). The two sons of Nabhāgāristha, although born of a Vaishya mother, attained to the status of a Brāhmana. The sons of Karusha, Kshatriyas dreadful in battle, passed by the name of Kārushas (9). Only one son of Prāngshu is mentioned by the name of Prajapati. O Janamejaya, having killed the cow of his preceptor, Prishata is said to have come by the birth of a Sudra. O fore most of Bhāratas, I have thus given an account of the nine sons of Manu Vaivaswata (10–11). When Manu sneezed there came out from his nostril a son by name Ikshāwku. He had a hundred sons who gave away profuse gifts (12). The eldest of them Vikukshi, on account of his huge abdomen, could not make a warrior and so that pious king reigned as the lord of Ayodhya (13). He had fifty excellent sons headed by Sakuni. They all reigned, O king, protecting the province of Uttarapatha (14). O king, thirty-eight sons headed by Shashāda protected the southern quarter (15). On an _Ashtaka_¹⁷ day Ikshwāku commanded Vikukshi by saying "O you of great strength, do you bring meat for the Srāddha after killing deer (16)." Having taken the meat of a hare before the performance of the Srāddha for which it was collected he returned from hunting with the name of _Shashāda_¹⁸ (17). He was forsaken by Ikshwāku at the words of Vashishtha. After the demise of Ikshwāku Shashāda began to live in the city (of Ayodhya) (18). Shashāda’s son was the powerful Kakutstha. Seated on the hump of Indra in the guise of a bull he defeated the Asuras in the days of yore in battle and accordingly he was called Kakutstha. Kakustha’s son was Anenā and his son was Prithu (19–20). Prithu’s son was Vishtarāshwa and from him was born Adra. Adra’s son was Yuvanāshwa and his son was Shrāva (21). The king Shrāva made a city by the name of Shrāvasti. And his son was highly illustrious Vrihadāshwa (22). His son was the highly pious king Kuvalashwa, who, by killing (the demon) Dhundhu, came by the name of king Dhundhumāra (23).

Janamejaya said:—O Brahman, I wish to hear the true account of the destruction of Dhundhu for which Kuvalashwa came by the name of Dhundhumāra (24).

Vaishampāyana said:—Kuvalāshwa had a hundred sons all skillful archers; they were all well-educated, powerful irrepressible and pious and performed sacrifices and gave away profuse gifts. Kuvalāshwa installed his son Vrihadāshwa in the kingdom (25–26). Having made over the charge of his kingdom to his son he repaired to the forest. But the saint Uttanka prevented him (from doing that) (27). He said:—"O king, it behoves you to protect your subjects; you should not carry on penances, relieved of all anxiety (for the state) (28). O king, high-souled as you are, the earth should be protected by you. Setting aside all cares you should not enter into woods (29). It is seen that great virtue consists in protecting the subjects, but not so, in repairing to the forest (30) Such is upheld to be the duty of a king and even the former saintly kings used to protect their subjects. Therefore, you should look after your subjects (31). On the even ground near my hermitage, all desert and with little water, there is a tract full of the sands of the ocean called Ujjānaka.¹⁹ There entered into the ground full of sand a huge-bodied and highly powerful (demon) whom it was beyond (the power of the) gods even to destroy. That son of the Rakshasa, Madhu, also passed by the name of the huge Asura, Dhundhu. Resorting to dreadful penances, he is lying there for the destruction of men (32-33). When he breathes after the expiration of a year the earth trembles with her mountains, forest and wood (34). The heavy dust, raised by his breath, obstructs the path of the sun—the earth-quake continues for one week—and there comes out smoke with scintillations of fire and cinders. At that time, O my child, I cannot live at my hermitage (35-36). Therefore, for the behoof of mankind, do you slay that huge-bodied demon. On the destruction of that demon people will be at ease (37). O king, you alone are competent to kill him. O sinless one, in the previous Yuga Vishnu conferred a boon on me (38). ’You will welcome his energy with a boon who will kill that dreadful and highly powerful great Asura’ (39). O king, even in a hundred celestial years trifling energy cannot consume that highly powerful Dhundhu. Great is his energy which even the gods cannot with difficulty overcome (40)". Thus accosted by the high-souled Uttanka the royal saint despatched his son Kuvalāshwa for suppressing Dhundhu (41).

Vrihadashwa said:—"O Reverend Sir, I have given up the use of weapons. He is my son, and forsooth, O foremost of the twice-born, he will destroy Dhundhu (and acquire the name of Dhundhumāra) (42)".

Having ordered his son for the destruction of Dhundhu, the self-controlled royal saint went to the mountain for carrying on penances (43). O king, Kuvalāshwa, with his hundred sons and the ascetic, issued out to destroy Dhundhu (44). For the behoof of mankind and at the behest of Uttanka the Lord Divine Vishnu entered into him by his own energy (45). After his departure a terrible sound was heard in the sky. "This graceful prince will be Dhundhamara (46)".²⁰ Then the celestials engarlanded him with heavenly garlands. The celestial bugles were also sounded, O foremost of Bharatas (47).

Having gone there, that best of victors, the energetic (Kuvalāshwa) made his sons dig up the un-ending sandy ocean (48). O descendant of Kuru, being invigorated by Nārāyana’s energy he became highly powerful and energetic (49). Digging up the sandy ocean his sons, O king, found out Dhundhu, lying in the west (50). He seemed, as if, to have burnt down the quarters in anger with fire coming out of his mouth. O foremost of Bharatas, as the ocean swells up with the rise of the moon, so (by the movement of that demon) mighty torrents of water began to flow. Excepting three the hundred sons of that king were consumed by that Rākshasa (51–52). Thereupon, O descendant of Kuru, the highly energetic king Dhundhumāra confronted the highly powerful Rākshasa Dhundhu (53). Then having drunk up, by his Yoga power, his (Rakshasa’s) watery energy the ascetic (king) quenched the fire with water (54). Then having slain with his strength that demon of the water the king proved himself successful to Uttanka (55). Uttanka too conferred a boon on the high souled king—via endless riches, victory over his enemies, inclination to virtue and eternal habitation in heaven, as well as the attainment to the eternal region of those of his sons who were killed by the Rākshasa (56–57).

¹⁷ The eighth day of three months on which the progenitors are worshipped.

¹⁸ Meaning one who eats the meat of a hare.

¹⁹ Literally Ut and Janaka or collection of men, i.e., divested of men. It means that in that tract of land there was no human habitation.

²⁰ Lit: Destroyer of (the Demon) Dhundhu. This will be his surname after the destruction of the demon Dhundhu by him.

CHAPTER. XII. THE STORY OF SATYAVRATA.

Vaishampāyana said:—Of his three surviving sons Dridhāshwa is spoken of as the eldest; Chandrāshwa and Kapilāshwa were the two younger sons (1). Haryashwa was the son of Dhundhumāra’s son Dridhāshwa. His son was Nikumbhu always observant of the duties of the Kshatryas (2). Nikumbhu’s son was Sanghatāshwa, well-versed in the art of warfare. O king, Sanghatāshwa had two sons Krishāshwa and Akrishāshwa (3). Himalaya’s daughter Drishadvati, respected by the good and celebrated in the three worlds, was his spouse. Her son was Prasenajit (4) Prasenajit got a wife by name Gouri ever devoted to her husband. Cursed by her husband she became a river by name Vāhudā (5). His son was the emperor Yuvanāshwa whose son was Māndhātā, the victor of the three worlds (6). His wife was Chaitrarathi the daughter of Shashavindhu—her another name was the chaste Vindumati unequalled in beauty in the world (7). She was chaste and the eldest of ten million brothers. O king, Māndhātā begat on her two sons—the pious Purukutsa and the virtuous Muchukunda. Purukutsa’s son was the emperor Trāsadasyu (8–9). He begat a son on Narmadā by name Sambhuta whose son was the king Sudhanwā (10). Sudhanwā’s son was Tridhanwā, the represser of foes; the educated powerful king Trayyāruna was Tridhanwā’s son (11). His highly powerful son, of vicious understanding, by name Satyavrata, put obstacles to the nuptial mantras (12). On account of his childishness, fickleness, lust, ignorance and joy he took as his wife the duly wedded spouse of another man (13). Out of lust he stole away the daughter of another citizen. Pierced by the dart of iniquity and worked up with anger (therefore) the king Trayyāruna renounced him saying. "Go to rack and ruin." Forsaken by his sire he again and again said to him "Where shall I go?" (14–15).

The father then said to him "Go and live with the Chandalas.²¹ O you who have sullied your family, I do not like to be the father of a son like you (16)". Thus spoken to by his father he issued out of the city. The omniscient Rishi Vasishtha did not prevent him (however) (17) O child, thus forsaken by his father the heroic Satyavrata repaired to where the Chandalas were living. His father too left for the forest (18). On account of his iniquity the chastiser of Pakā²² (Indra), did not pour rain in his kingdom for twelve long years (19). Having made over the kingdom to his wives the great ascetic Viswāmitra carried on hard penances near the sea (20). Having tied a rope round the neck of his own begotten second son his wife sold him for a hundred coins for the maintenance of the remaining sons (21). O descendant of Bharata, when he saw the ascetic’s son thus bound for sale the pious prince released him (22). For encompassing Viswāmitra’s pleasure and for his favour the mighty-armed Satyavrata maintained his sons (23). On account of his being bound by the neck the great ascetic passed by the name of Gālava. And that great saint Kausika was released by that heroic (king) (24).

²¹ A low caste people, by living with whom the people are outcasted.

²² This refers to Indra the god of rain. He received this appellation by destroying a demon by name Paka.

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XIII. THE SAME STORY CONTINUED

Vaishampāyana said:—Thus on account of his Bhakti, mercy and promise²³ Satyavrata, ever stationed in humility, took charge of Vishwāmitra’s offspring (1). Having killed wild deer, bear and buffaloes he used to keep meat tied to the trees near the hermitage of Vishwāmitra (2). After the king had left for the forest he, taking the vow of not taking another’s wife, passed twelve years at the behest of his sire as a probationer (3). On account of his being the royal priest the ascetic Vashishtha protected the city of Ayodhyā and the kingdom (4). Satyavrata too, on account of his childishness and future greatness, foolishly got greatly enraged with Vashishtha (5). O king, when his father renounced his own son Satyavrata, Vashishtha, for some reason, did not prevent him.(6). By proceeding seven footsteps all the nuptial mantras are annulled. Satyavrata, however, could not hear those muttering prayers (7). O descendant of Bharata, thinking "although Vashishtha is pious still he is not saving me" Satyavrata got highly enraged with him (8). Thinking well however the great Vashishtha did not prevent him then; but Satyavrata could not understand his intention (9). His high-souled sire was not satisfied with him and therefore the slayer of Pāka did not send showers for twelve years (10). By carrying on those hard austerities now on earth he is releasing his family (from that sin) (11). When he was forsaken by his father Vashishtha did not prevent him because the ascetic had in view of placing his (Satyavrata’s) son on the throne (12). Carrying on hard austerities for twelve years, one day the powerful prince Satyavrata, stricken with anger, ignorance, labour and hunger, for not finding meat, saw the high-souled Vashishtha’s milch-cow conferring the grant of all desires (13-14). O Janamejaya, possessed by drunkenness, madness, exhaustion, anger, hunger, hastiness, cowardice, avarice and lust he killed that cow (15). He himself took the meat and made Vishwāmitra’s children partake of it. Hearing it Vashishtha was enraged. The revered Rishi, worked up with anger, then said to the prince (16). "O wicked man, I discharge at you this javelin (of sin); if you had not two other javelins of sin (stuck to you) forsooth I would not have discharged it²⁴ (17). You have committed threefold transgressions, namely the incurring of your father’s displeasure, the killing of your preceptor’s milch-cow and the eating of forbidden meat" (18).

Vaishampāyana said:—The incurring of his father’s displeasure, the killing of his preceptor’s cow and the eating of forbidden meat formed as it were three javelins to him and therefore he was called Trishankhu (19). After his return Vishwāmitra found his wife and children looked after by him and pleased accordingly the ascetic conferred a boon on Trishankhu (20). When that ascetic was about to confer a boon on him the prince begged of him (the boon) of going bodily to heaven (21). Then the fear of draught, extending over twelve years, was gone and the ascetic, having installed him on the throne, began to act as his priest (22). The all-powerful son of Kushika took him bodily to heaven in the presence of all the gods and the great saint Vashishtha (23). He had a wife by name Satyarathā born in the race of Kekayas. He begat on her the sinless prince Harishchandra (24). The king Harishchandra was called Traishankava.²⁵ Having celebrated a a Rajasuya sacrifice he became the Lord Paramount (25). Harishchandra had a powerful son by name Rohita by whom, for the advancement of his kingdom, the city of Rohitapura was founded (26). Having governed his kingdom and the subjects and been convinced of the worthlessness of the world the royal saint (Rohita) gave away that city unto the Brāhmanas (27). Rohita’s son was Harita, whose son was Chanchu who had two sons, by name Vijaya and Sudeva (28). Vijaya defeated all the Kshatryas and therefore he got that name. His son was Ruruka who was virtuous-souled and studied the Vedas (29). Ruruka’s son was Vrika and of him was born Vahu. Haihaya, Talajangha and other Kshatriya clans accompanied by Shaka, Javana, Kāmvoja, Pārada Palhava and other clans discomfitted that king for he was not greatly virtuous even in golden age (30–31). Vāhu’s son was born with poison and therefore he was called Sagara. Coming to the hermitage of Aurva he was protected by Bhārgava (32). O foremost of Kurus, having obtained a fiery weapon from Bhārgava the pious king Sagara, endued with great strength, slew all the Haihayas and Talajanghas, conquered all the world and put down the religious practices of Shaka, Palhava and Pārada Kshatryas (33–34).

²³ The promise refers to that of his no longer being a disciple of Vashishtha.

²⁴ This passage requires a little elucidation. He had already been visited by two transgressions, namely the incurring of his father’s displeasure and the killing of his preceptor’s cow. Now he commits another transgression, namely the eating of forbidden meat—these three transgressions are compared to three javelins.

²⁵ The son of Trishankhu.

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XIV. AN ACCOUNT OF SAGARA

Janamejaya said:—Why was the powerful king Sagara born with poison? And why did he, worked up with anger, put down the religious practices of Shakas and other highly powerful Kshatriya clans as laid down by their respective orders. And why was he not injured by poison? Describe all this at length, O great ascetic (1-2).

Vaishampāyana said:—O king, when Vāhu grew addicted to vice, Haihaya, with Tālajānghas and Shakas spoliated his territories (3). Yavanas, Pāradas, Kāmbhojas, Palhavas and Shakas—these five classes (of Mlechhas) displayed their prowess for Haihaya (4). Deprived of his kingdom, the king Vāhu retired into a forest life. Followed by his wife he gave up his life there in great misery (5). His wife of the Yadu race was (at that time) enciente and she followed her husband whose other wife had administered poison unto her before (her departure) (6). When she, making a funeral pyre for her husband in that forest, got upon it Aurva, born in the family of Bhrigu, out of compassion, prevented her (7). In his hermitage she gave birth to the highly powerful and mighty-armed king Sagara together with poison (8). Having performed all the rites consequent upon the birth of that high-souled (king) Aurva taught him the Vedas and then gave him at last the fiery weapon which even the immortals cannot withstand. Gifted with great strength he, by dint of the prowess of that weapon, in no time destroyed the Haihayas like unto enraged Rudra slaying the beasts. That foremost of the illustrious (kings) spread his own fame in the world (9-11). Thereupon he made up his mind for extirpating the race of the Shakas, Kāmbhojas and Palhavas (12). When about to be slain by the high-souled hero, they, seeking refuge with the intelligent Vasishtha, bowed unto him (13). Seeing them arrived in proper time the highly effulgent Vasishtha promised them security and prevented Sagara (14). Considering his own promise and the words of his preceptor Sagara violated their religious practices and made them change their dress (15). Having made the Shakas shave half of their heads he dismissed them. He made the Yavanas and Kāmbhojas shave their entire head (16). Pāradas used to have their hairs dishevelled and Palhavas kept beards. They were prohibited from studying the Vedas, and offering oblation to fire by the high-souled (Sagara) (17). O my child, Shakas, Yavanas, Kāmbhojas, Paradas, Kolasapyas, Mahishas, Dārvas, Cholas and Keralas were all Kshatriyas. O king, at the words of Vasishtha their religious practices were put down by the high-souled Sagara (18-19). Having conquered the entire earth consisting of (the provinces of) Khasa, Tukhāra, China, Madra, Kishkindhaka, Kountala, Banga, Shālwa, Konkashaka and others, that king, who had put down other religious forms, entered upon the performance of Bājapeya sacrifice and let loose a horse (20–21). The horse, while it was roaming near the bank of the south eastern ocean, was pilfered and made to enter into the earth (22). Then the king had that portion of the country dug by his sons. When that mighty ocean was thus dug up they arrived at a place where the prime deity, the Patriarch Hari, the best of male beings, in the shape of Kapila, was sleeping (23–24). O great king, when he awoke all the sons (of Sagara), with the exception of four, were all consumed by the fire coming out of his eyes (25). O king, they were Varhaketu, Suketu, Dharmarātha and the heroic Panchajana—they perpetuated the race of Sagara (36). The Omniscient Hari Nārāyana conferred on him many boons viz.—unending family, the eternal glory of the Ikshwāku family, the birth of the ocean as his son, eternal habitation in heaven, and the ascension into the eternal region of those of his sons who had been consumed by the fiery looks of Kapila (27–28). Thereupon the ocean worshipped that king with Arghya, and for this it obtained the appellation of Sāgara (29). He obtained from the ocean that horse destined for the Aswamedha sacrifice (30). The highly illustrious king performed a hundred horse sacrifices and we have heard that he had sixty thousand sons (31).

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XV. THE SAME STORY CONTINUED

Janamejaya said:—By what observance, O twice-born one, did the sixty thousand heroic and powerful sons of Sagara attain to greatness? (1)

Vaishampāyana said:—Sagara had two wives whose sons had been consumed by ascetic observances. The oldest of them, the daughter of the king of Vidarbha, was celebrated by the name Keshini (2). His youngest wife was the pious daughter of Arishthanemi, who was unequalled on earth in beauty (3). Hear, O king, what boons Aurva conferred upon them. He wanted one of them to take sixty thousand sons and the other to pray for one son (only) after her heart who will perpetuate the race. Of them she, who was avaricious, prayed for many mighty sons (4-5). The other prayed for only one son, who will keep up the prestige of the family. The ascetic conferred on her the same boon. Sagara begat on Keshini a son named Asmanjā (6). That highly powerful king also passed by the name of Panchajana. The other, as the rumour is, gave birth to a long gourd consisting of seeds (7). Therein lay like corns sixty thousand embryos. They grew up duly in proper time (8). The father threw those embryos into vessels full of clarified butter and appointed equal number of nurses to look after them (9). When ten months were complete thence came out with ease and in proper time those sons of Sagara enhancing his delight (10). In this way, O king, there originated from bottle gourd the sixty thousand sons of Sagara (11). When they were consumed by Nārāyana’s energy one of them only survived namely, Panchajana who became the king (12). Panchajana’s son was the energetic Angsumān. His son Dilipa also passed by the name of Khattānga (13). Coming down to this earth from heaven and taking birth there he, within a moment, ransacked the three worlds by virtue of his intelligence and truthfulness, O sinless one (14). Dilipa’s son was the great king Bhagiratha who, powerful as he was, brought down the best of rivers Gangā (15). That noble and illustrious king, equal to Sakra in prowess, brought her to the ocean and then considered her as his daughter. Therefore by the Rishis who keep account of families she has been styled Bhāgirathi (16). Bhagiratha’s son was the celebrated king Shruta. The highly pious Nābhāga was Shruta’s son (17) Nābhāga’s son was Ambarisha who was the father of Sindhudwipa, whose son was the powerful Ayutajit (18). The illustrious Rituparna was Ayutajit’s son. He was powerful, well-versed in the game of celestial dice and a friend of king Nala (19). The king Artaparni was Rituparna’s son, whose son was the king Sudāsa who became the friend of Indra (20). The king Soudāsa was Sudāsa’s son. He was celebrated by the name of Kalmashapāda and was greatly attached to his friends (21). Kalmāshapāda’s son was known by the name of Sarvakarmā whose son was the celebrated Anaranya (22). Anaranya’s son was Nighna who had two sons, both leading kings, by name Anamitra and Raghu (23). Anamitra’s son was the educated and pious Duliduho. His son was Dilipa, the grandfather of Rāma (24). Dilipa’s son was the large-armed Raghu. The highly powerful king Raghu reigned in Ayodhya (24). Aja was born of Raghu and Aja’s son was Dasharatha whose son was the virtuous-souled and illustrious Rāma (26). Rāma’s son passed by the name of Kusha whose son was Atithi and whose son was Nishadha (27). Nishadhas son was Nala whose son was Nabha. Nabha’s son was Pundarika whose son passed by the name of Kshemadhanwā (28). Kshemadhanwā’s son was the powerful Devānika whose son was the great Ahinagu (29). Ahinagu’s good son was the king Sudhanwā, as whose son was born the king Anala (30). Anala’s son was the virtuous Uktha, the son of which high souled (king) was Vajranābha (31). His son Shankha was celebrated for his great learning and passed by the name of Dhyushitāshwa. His son was the learned Pushpa, whose son was Arthasiddhi (32). His son was Sudarshana, whose son was Shighra and whose son was Maru (33). Maru practised Yoga in the island of Kala. His son was the illustrious king Vrihadvala (34). O foremost of Bharatas, in Purāna, there are two kings celebrated by the name of Nala. Of them one was the son of Veerasena and the other was a descendant of Ikshwāku (35). I have thus described (to you) in order of precedence the leading members of the Ikshwāku race. These kings, of immeasurable energy, belonged to the solar dynasty (36). By reading the account of creation by the illustrious Srādhadeva Adityā who confers nourishment upon creatures a man gets offspring, attains to the same status with the sun, is freed from sins and haughtiness and obtains longevity (37-38).

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XVI. THE ORIGIN OF PITRIS AND FRUITS OF SRADDHAS

Janamejaya said:—How did the illustrious Aditya become the (presiding) deity of Srāddhas? What is the most excellent mode of performing them? I wish to hear all this, O Vipra. (1). What is the origin of the Pitris and who are they? We have heard from the conversation of the Brāhmanas that the Pitris (ancestral manes), stationed in heaven, are even the gods of the gods. This is said by those well read in the Vedas. I therefore wish to know this (2-3). I wish to hear of the most excellent creation of Pitris, their various orders, their great strength, how are they propitiated by the Srāddhas performed by us, and how they, delighted, shower benedictions on us (4-5).

Vaishampāyana said:—I will now describe to you the most excellent creation of the Pitris; how they are propitiated by Srāddhas performed by us and how they, being pleased, pour blessings on us. Mārkandeya described this when he was accosted by Bhishma. The question, that you have asked me, was put to Bhishma by the pious king (Yudhisthira) when the former was lying on the bed of arrows (5-9).

Yudhisthira said:—O you conversant with virtue, how people, seeking nourishment, get it? By doing what do they not grieve I wish to hear this (9).

Bhishma said:—O Yudhishthira, he, who propitiates the departed manes by the performance of Srāddhas that secure all desired for objects, who always performs them with a concentrated mind, attains to delight both in this world and in the next. The Pitris confer virtue on him who seeks it, children on him who wants them and nourishment on him who desires for it (10–11).

Yudhisthira said:—The departed manes of some persons live in heaven, and those of others live in hell. The fruits of Karma, it is said, eternally exist with people. Persons, in expectation of fruits, perform Srāddhas for their father, grand-father, and great-grand-father. How those offerings reach the ancestral manes (12–14)? How can they, while living in hell, grant them the fruits (thereof)? Who are those ancestral manes Who else are others? To whom do we offer our offerings (15)? We have heard that even the gods, in the celestial region, dedicate offerings to the ancestral manes. I wish to hear all this at length O you of great effulgence (16). You are endued with immeasurable intelligence, do you describe to me, how by making gifts to the ancestral manes we are released (from worldly trammels) (17).

Bhishma said:—O slayer of foes, I shall describe to you what I have heard on this subject from my deceased father—who are those ancestral manes and who are others to whom we dedicate our offerings (18). When on the occasion of my father’s Srāddha I was about to offer him Pinda²⁶ my father, rending assunder the earth, begged it of me with his hand (19). His arm was adorned with bracelet and other ornaments—his fingers and palm were as red as I had seen them before (20). Thinking that no such practice is seen in Kalpa²⁷ I offered the Pinda at the Kusa grass, without any consideration (21). O sinless one, then my father delightedly said to me in sweet accents:—"O foremost of Bharatas, I have been blessed with a son like you, both in this world and the next-a good son, pious and learned as you are (22-23). You are also of firm vows, O sinless one; with a view to lay down the religious practices of people, I issued this command (24). As a man, observing the religious practices, is entitled to a fourth part of the virtue thereof, so a stupid person, transgressing them, is visited by one fourth of the sin (consequent thereon) (25). The subjects follow the example set by the king in religious practices (26). O foremost of Bharatas, you have observed the practices laid down in the eternal Vedas and incomparable is my satisfaction therefore (27). Greatly pleased with you I will confer upon you a most excellent boon—do you pray for it which it is hard to get in the three worlds (28). As long as you will wish to live Death will not be able to extend his influence on you. When you will permit him he will overpower you then only (29). O foremost of Bharatas, if there is any other boon which you wish to pray for, tell me and I shall grant it (30)."

On (my father) saying this, I, saluting him with folded hands, said "O most exalted person, with your being propitiated I have achieved all my objects (31). O you of great effulgence, if I am again entitled to a favour, I wish to put a question which I desire you to answer yourself (32)." My virtuous-souled father then said to me "O Bhishma, tell me whatever you like. O Bhārata, I will remove your doubt about what you will ask me" (35). Filled with curiosity I asked my father who had repaired to the region of the performers of good deeds and who then disappeared from that place (34).

Bhishma said:—"I have heard that the ancestral manes are the gods of the gods. Are they the gods or they are others to whom we offer our adoration (35)? How the Pindas offered at Srāddhas propitiate the Pitris who have gone to the other world? What are the fruits of a Srāddha (36)? To whom the people, accompanied by the gods, Dānavas, Yākshas, Rākshasas, Gandharvas, Kinnaras and huge serpents, dedicate their offerings (37)? O you conversant with virtue, I consider you as omniscient—I have grave doubts in this and great is my curiosity—do you explain it to me." Hearing these words of Bhishma his father said (38).

Shantanu said:—Hear, O sinless descendant of Bharata, I will describe in brief the origin of the Pitris and the fruits of Srāddhas. Do you hear with a concentrated mind the object of performing Srāddhas for the Pitris. The sons of the Prime Deity are known in heaven as Pitris (39–40). The gods, Asuras, men, Yakshas, Rakshasas, Gandharvas, Kinnaras and huge serpents, dedicate offerings to them (41). Propitiated by Srāddhas they please the world with the gods and the Gandharvas—such is the command of Brahmā (42). Therefore, "O great one, worship them with excellent Srāddhas. They grant all desired-for objects and they will encompass your well-being (43). When you will worship them by reciting their names and families, we also, O Bharata, will be welcomed by them in heaven (44). Markandeya will explain to you the remaining portion. O descendant of Bharata, this ascetic, devoted to his father and having a knowledge of atman, is present to-day at the Srāddha for extending his favour unto me. Ask him, O great one, about this." Saying this he disappeared (45–46).

²⁶ An oblation to deceased ancestors as a ball or lump of meat or rice mixed up with milk curds, flowers etc and offered to the manes at the several Sraddhas by the nearest surviving relations.

²⁷ One of the six Vedangas and comprehending the description of religious rites. It is called Kalpa Sutra.

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XVII. THE SAME STORY CONTINUED

Bhishma said:—Thereupon at the words (of my father) I put to Markandeya with attention the same question which I had put to my father before (1). The great and virtuous ascetic Markandeya too said to me:—"O sinless Bhishma, hear with attention, I will describe everything" (2).

Markandeya said:—I have attained longevity by my father’s favour. For my devotion to my father, I attained great fame in the world in the days of yore (3). At the termination of the cycle extending over many thousand years, I carried on hard penances on the mount Sumeru (4). Thereupon one day I espied a huge car coming from the north of the mountain and lighting the heaven with its lustre (5). Therein, a vehicle in the midst of fire, I saw a person measuring a thumb effulgent like fire or the Sun. Saluting that lord with my head touching the ground I worshipped him, lying in the vehicle, with arghya and water for washing feet. I asked that unthought-of (person). "How can I know thee, O lord (6–8)? Methinks thou hast originated from ascetic energy endued with the qualities of Nārāyana. Thou art the god of gods" (9). O Sinless one, that virtuous-souled one as if surprisingly said to me: "You have not practised well hard penances, so you cannot recognize me (10)." Within a moment he assumed another most excellent form, the like of which I had not seen before (11). Sanatkumar said:—"Know me as the first mind-begotten son of the all-powerful Brahmā. From ascetic energy I have been born with the essential characteristics of Nārāyana (12). I am that Sanatkumar who had been celebrated in the Vedas in the days of yore. O Bhārgava, may good betide you and what desire of yours shall I fulfill (13)? The other seven irrepressible sons of Brahmā are my younger brothers. Their families have been established (on this earth) (14). They are Kretu, Vasishtha, Pulaha, Pulastya, Atri, Angira, and the learned Marichi—the gods and Gandharvas worship them also. Those ascetics, worshipped of the gods and Dānavas, are upholding the three worlds (15). I am leading the life of a Yatin.²⁸ Having controlled my ownself and my passions I was born, O great Muni, and I am still living so. Know me as an unmarried person. And therefore I have obtained the appellation of Sanatkumar (16–17). Out of devotion to me, you have been carrying on hard penances to behold me. Therefore I have come to you, tell me what desire of yours I can fulfill" (18). On his saying this and commanded by that all-powerful deity who was pleased with me, I replied to that eternal god, O descendant of Bharata (19), O sinless one, I then accosted the ever-existent (deity) regarding the origin of the Pitris and the fruits of Srāddhas (20). O Bhishma, that foremost of gods has removed all my doubts. After holding conversation for many years that virtuous-souled deity said to me:—"O Brāhmana saint, I have been pleased (with your question), hear from me all in due order (21). O descendant of Bhrigu, Brahmā created all the gods, thinking that they would dedicate offerings to him. But leading aside they began to perform sacrifices in expectation of fruits (22). Then imprecated by Brahmā, the inhabitants of heaven lost all sense and consciousness. They could not understand any thing and the entire world was bewildered (23). Then prostrating themselves before the Grand-Father (Brahmā) they again prayed to him for the behoof of the world. There upon he (Brahmā) said to them (14):—’You should undergo a penance for you have committed a transgression.²⁹ Do ye accost your sons and you will come by true knowledge (25)’. (Thereupon) for the purpose of going through a penance they, in great misery, asked their sons, who, self-controlled as they were, communicated to them (the truth) (26). ’Persons conversant with religious practices lay down penances for sins committed by words, deeds and thoughts and they daily perform them (27).’ Then informed of the true import of Prāyaschitta (penance) the gods regained their consciousness and were accosted by the sons, saying ’Go ye sons’ (28). Thus cursed and reviled the gods, at the words of sons, approached the grand-father (Brahmā) to have their doubts³⁰ removed (29). The Deity (Brahmā) then said to them:—’Ye are all Brahmavādins.³¹ So what they have said will come to pass and it will not be otherwise (30). O gods, ye have given them the body and they have given ye the knowledge and are undoubtedly your fathers (31). Ye are gods and they are the Pitris and undoubtedly you are their fathers and they are yours’" (32).

Thereupon the dwellers of heaven returned and said to the sons:—"Our doubts have been snapped by Brahmā and so we shall be loving towards each other (33). Since ye, being conversant with religious merit, have conferred upon us knowledge, you are our fathers. Tell us what do you seek and what boons may we confer upon you (34). What you have said will forsooth prove true and not be otherwise. Since you have addressed us as sons undoubtedly you will be our fathers (35). The Rakshasas, Dānavas and Nāgas will be entitled to the fruits of an action which a man will perform without propitiating the Pitris with the performance of Srāddhas³² (36). Being propitiated by Srāddhas the Pitris will propitiate the eternal. Moon. And being propitiated by you, they will continue flourishing every day (37). Being propitiated by Srāddha the Moon will afford delight to all the worlds consisting of oceans, mountains, forests and all creatures both mobile and immobile (38). The Pitris will always confer nourishment and progeny upon those men, who desirous of nourishment, will perform Srāddhas (39). Being propitiated with oblations afforded at Srāddhas, the Pitris with the Omnipresent Grand-Father will advance the prosperity of those who will offer three Pindas uttering their names and Gotras at the time of Srāddha (40). This order was formerly announced by Parameshthi Brahmā. Let his words prove true to-day, O gods, and we are now respectively fathers and sons".

Sanatkumar said:—Those Pitris are the gods and the gods are the gods, and they are respectively each other’s fathers (42).

²⁸ A sage whose passions are completely under subjection.

²⁹ For the negligence of not worshipping the true object of adoration.

³⁰ The doubt, referred to, is why they were addressed by their sons, as sons.

³¹ Brahmavadins means conversant with the knowledge of Brāhmana. The sentence is elliptical, the full import is: ye are all conversant with the knowledge of Brāhmana but not gifted with Yoga powers.

³² It is for this reason the usual practice amongst the Hindus is that they perform the Srāddha of their ancestral manes before the commencement of any ceremony.

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XVIII. AN ACCOUNT OF PITRIS

Markandeya said:—Hear from me everything from the very beginning, O son of Ganga, of my doubts which I again referred to that reverend eternal deity Sanatkumar the foremost of immortals after having been addressed by that effulgent god of gods (1-2). What is the number of those ancestral manes and in what region are they stationed? And where do live the leading gods who derive nourishment from Soma (juice)? (3)

Sanatkumar said:—O foremost of those who perform sacrifices, it is laid down in Scriptures, that there are seven ancestral manes who all live in heaven. Of them four are with forms and three without them (4). O you having asceticism for your wealth, hear, I will describe at length their region, creation, prowess and greatness (5). Of them the most excellent three assumed the form of Dharma (virtue). Hear, I shall describe their names and regions (6). The regions, where the effulgent and formless ancestral manes, the sons of Prajāpati live, are (designated as) eternal (7). O foremost of the twice-born, the region of Virāja is known by the name of Vairāja. The celestials adore them with ceremonies laid down in Scriptures (8). These Brahmavādins, when they deviate from the paths of Yoga come down to Sanatana (eternal) regions and after the expiration of a thousand yugas they take their birth (9). Then obtaining again the recollection of the most excellent Sānkhya Yoga and securing the consummate development of their powers they again attain to that Yoga state which it is so hard to acquire (10). O my child, they are the Pitris who enhance the ascetic powers of the Yogins and they, by their Yoga, propitiated Soma in the days of yore (11). Therefore Srāddhas should be performed particularly for the Yogins. This is the first creation of the high-souled drinkers of Soma (12). Their mind-begotten daughter Mena was the first wife of the mountain chief Himalaya. Her son was called Maināka (13). His son was the effulgent great mountain Krauncha. This best of mountains was white and abounded in various sorts of jewels (14). The mountain-king begat on Mena three daughters, namely, Aparna, Ekaparnā—and the third was Ekapatāla (15). Having carried on hard austerities, which even the Gods and Dānavas cannot practise with difficulty, those three daughters disturbed all the worlds consisting of mobile and immobile creatures (16). Ekaparnā used to live upon one leaf only and Ekapātala used to live upon one Patala flower only (17). And when Aparnā divorced from food began to carry on hard austerities, her mother, stricken with sorrow, consequent upon her motherly affection, prevented her, saying "U. Ma." (18). Thus addressed by her mother, that fair goddess, carrying on hard penances, became celebrated in the three worlds by the name of Uma (19). She also became celebrated by the name of Yogadharmin.³³ O Bhargava, this world consisting of three maidens shall (for ever) exist (20). All the three were endued with yoga energy and bodies³⁴ perfected by hard austerities. They were all conversant with the knowledge of Brahman and had controlled their carnal desires (21). The beautiful Umā was the eldest and foremost of them. Gifted with great yoga powers she approached the Great Deity Siva (22). Ekaparnā was given away as a wife unto the high-souled, intelligent and the great Yogin and preceptor, the black Devala (23). Know Ekapātala as the wife of Jaigishavya. Those two noble maidens approached those two preceptors of yoga (24). The celestials offer watery oblations for all those regions of _Somayagins_³⁵ that are called Somapadā and where dwell the sons and ancestral manes of the Patriarch Marichi (25). They all pass by the name of Agnisvatta and are gifted with immeasurable energy. They have a mind-born daughter by name Achhodā who travels underneath³⁶ (26). From that (river) has sprung a lake by the name of Achhoda. She had never seen her ancestral manes before (27). That one of beautiful smiles (thou) saw her bodiless ancestral manes. She was begotten of their mind and did not know her. For this misfortune that beautiful damsel was greatly ashamed. Beholding the ancestral mane Vasu, the illustrious son of Ayu by the name of Amāvasu, who was passing through the etherial region in a car along with the Apsarā Adrikā, she thought of him³⁷ (first) (28–30). On account of her this frailty, that she thought of another and not her own father, that one capable of assuming forms of her will lost her Yoga power and fell down (31). When she fell down from the celestial region she behold three cars of the size of Esarenu and espied in them her ancestral manes (32). They looked exceedingly subtle, indistinct and like fire offered into clarified butter. While she was in distress and falling down with her head downwards she exclaimed "Save me" (33). The ancestral manes stationed on the cars said to their girl who was in the etherial region "do not fear." Then with purely words she began to propitiate the ancestral manes (34). The ancestral manes then said to that girl who was divested of all her merits on account of this transgression:—"O thou of pure smiles, for thy own folly, thou hast been divested of all thy merits (35). The celestials attain, in heaven, to the fruits of their actions which they perform with their bodies in this world (36). (Sometimes)³⁸ the celestials, by their (mere) determination attain to the fruits of their actions but mankind reap them only when they repair to the next world. Therefore, O daughter, by practising hard austerities in this world thou shalt reap the fruits thereof in the next (37)."

Thus accosted by her own Pitris the maiden began propitiating them. Then realising the truth in their own minds, they all, out of compassion, became pleased with her (38). Knowing that all this is inevitable they asked that maiden to act (in that way) and said to her:—"Thou shalt be born as the daughter of the high-souled king Vasu who is born on earth among men. Being born as his daughter thou shalt again attain to thy own regions which it is so hard to gain (39-40). Thou shalt give birth to the illustrious son of Parāshara.³⁹ That great Brāhmana saint shall divide the one Veda into four parts (41). Two sons, the illustrious and pious Vichitravirya and Chitrangada, will be born unto the king Shāntanu, who was (in another birth the king) Mahābhisha. Having given birth to these sons thou shalt again attain to thy own regions. On account of thy transgressions towards thy ancestral manes thou shalt come by these inferior births (42-43). Thou shalt be begotten as his daughter by this king on his wife Adrikā. In the eighteenth Dwāpara cycle thou shalt be born as a fish" (44). Thus spoken to by her ancestral manes that maiden was born in Dasha family as Satyavati. First born as a fish she became the daughter of the king Vasu (45).

The picturesque region Vaibhrāja, where dwell the Pitris celebrated in heaven as Varhishadas, is situate in Dyuloka (46). The highly effulgent celestials, Yakshas, Gandharvas, Rakshasas, Nāgas, Sarpas (serpents), Suparnas (birds) offer oblations for (the attainment of those) regions (47). They are the offspring of the high-souled Patriarch Pulastya. They were all great, highly meritorious, energetic and used to carry on ascetic observances. Their mind-born daughter was known as Pivari. She was (herself) a great ascetic, the wife of an ascetic, and the mother of an ascetic (48–49).

O you foremost of the pious, at the commencement of Dwāpara Yuga, the great ascetic and Yogin Suka, the foremost of Brāhmanas born in the race of Parashara, will take birth in that Yuga. He will be begotten by Vyasa on Arani like fire divested of smoke (50–51). He will beget on that daughter of the ancestral manes four sons, viz, the highly powerful Yoga-teacher Krishna, Goura, Prabhu and Shambhu, and a daughter by name Kritwā, who will be the mother of Brahmadatta and the queen of king Anuha (52–53). Having begotten these vow-observing teachers of Yoga and listened to various forms of religion from his own sire Vyasa, the immeasurably intelligent, pious and ascetic Rishi Suka repaired to the region from where no one returns—the eternal, undecaying region of Brahman shorn of all troubles, where reside the shape-less Pitris in the form of virtue, and where has originated this theme of Vrishnis and Andhakas (54–55). The ancestral manes of the Patriarch Vasishtha, known as Sukātas, live eternally in heaven and the region lighted by the effulgence that grants the consummation of all desires. The Brāhmanas always offer them oblations (57). Their mind born daughter is known as Go in the region of celestials, who will be given (in marriage) to your family and be the other beloved wife of Suka. The Sādhyas have a well-known daughter, ever enhancing their fame, by name Ekashringā. (58). She lives in the regions effulgent like the rays of the Sun. The Kshatriyas, who wish to reap the fruits of their actions, propitiate the sons of Angiras, who had formerly been rendered prosperous by Sāddhyas. Their mind-born daughter is known as Yashodā (59–60). She was the wife of Vishwamahata, daughter-in-law of Vriddhasharmā and the mother of the high-souled royal saint Dilipa (61). O my son, formerly in the cycle of gods, at the great horse-sacrifice of the king Dilipa the great saints chanted various themes with joy (62). Hearing of the birth of Agni (fire-god) from some descendant of Shandili, those men, who will behold the truthful and high-souled performer of sacrifices Dilipa, will conquer the celestial region (63). The ancestral manes of the Patriarch Karddama, Sudhanwās by name, came into being from the noble Brāhmana Pulaha (64). They, gifted with etherial movements, are living in the regions where the dwellers move about of their own will. The Vaishyas who wish to reap the fruits of their actions, offer oblations unto them (65). Their mind-born daughter is celebrated by the name of Viraja. O Brahman, she will be the mother of Yayati and the wife of Nahusha (66). Thus I have described to you the three orders: hear from me of the fourth order. The drinkers of Soma juice, who were begotten on Swadhā the daughter of Kavi, were the offspring of Hiranyagarbha. The Sudras encompass their gratification (67). The etherial region where they dwell is called Mānasa. Their mind-born daughter is Narmadā the foremost of streams (68). Traversing the southern way she is purifying the creatures. She is the wife of Purukutsa and the mother of Trāsadasyu (59). The ancestral manes are to be adored—and when this is neglected at various cycles the Patriarch Manu introduces the performance of Srāddha in their honour (70).

O foremost of the twice-born, of all the ancestral manes Yama was first born and he protected all created beings by his own virtue. Therefore he is designated in the Vedas as Srāddhadeva (71). When after reciting the mystic formulae, oblation is offered in silver or silver-plated vessels to the ancestral manes it encompasses their gratification (72). Having first propitiated Yama the son of Vivaswān and then Soma, one should offer oblation unto fire; and in the absence of fire unto water (73). The ancestral manes are pleased with him who reverentially brings about their gratification, and confer upon him nourishment, innumerable offspring, wealth and all other desired-for objects. O ascetic, the worship of the ancestral manes is preferred to that of the celestials (74–75). It is ordained by scriptures that before the celestials the ancestral manes should be gratified. The latter are easily pleased, freed from anger and they confer the most excellent gratification on men (76). O descendant of Bhrigu, the gratification of ancestral manes is ever constant. Therefore do thou bow unto them. Thou art ever devoted unto thy ancestral manes and specially unto me (77). I shall do what conduces to thy well-being. Do thou witness it thyself. O sinless one, I shall confer on thee celestial vision together with discriminative knowledge (78). Listen attentively, O Markandeya, to the means thereof. This is not the Yoga state of the celestials but the most excellent state of the celestials (79). Such persons of consummate ascetic powers behold me with their own eyes. Having thus spoken to me who was present before him and conferred upon me celestial vision together with discriminative knowledge, which even the celestials can with difficulty acquire, the Lord of celestials (Sanatkumar) repaired to his wished-for region like the second burning fire (80–81). O foremost of Kurus, hear now, what I had heard, by the favour of that God—(things) above the comprehension of men in this world (12).

³³ This is a name of the Goddess Uma. It literally means who is naturally intent on carrying on Yoga practises.

³⁴ The word in the text is Tapamaya body. It is very difficult to render the expression into English. Tapas means hard religious practises, such as, placing one’s self in the midst of burning fire, exposing one’s self day and night under the Sun and to cold. By such practises a yogin can acclimatise his body to the influences of climate and restrain his passions. Thus Tapamaya body means a body that is used to both heat and cold and all other climatic influences and that has mastered all the functions,

³⁵ Those who invoke the deities by offering them Soma juice—a delicious drink which is much liked by the gods according to Hindu ideas.

³⁶ This mind-born daughter refers to a river of the same name that has come down from that region to earth.

³⁷ The word in the text is Vabre which literally means to choose as a husband. It may also mean to offer benedictory offerings to a deity or person. As it is impossible for a daughter to choose one of her ancestors as her husband the word evidently means here "to accept him and give him offerings as her father". The context proves that the maiden was anxious to behold her ancestral manes and so when she first saw Vasu, she took him for her father and offered him adoration. Later she perceived that he was not her father and her real Pitris were in the three cars. This was evidently a transgression, for which, as is seen later on, she was doomed to take birth as the daughter of Vasu.

³⁸ We have put in Sometimes only for preserving consistency. In the previous sloka it is mentioned that even the celestials perform actions in this world and then attain to the fruits thereof in the next. Thus the gods also are under the influence of Karma. Whereas in this sloka it is said that by mere determination they attain to the fruits of their actions. Therefore the consistency is not preserved unless we put in the word ’Sometimes’. The author evidently had in view that the celestials, though under the influence of Karma, are sometimes freed therefrom. But that is not the case with men. They cannot avoid the consequences of their actions under any circumstances whatever.

³⁹ This refers to Veda Vyasa who compiled and arranged the four Vedas. The word Vyasa means "an arranger" Veda Vyasa is the surname of a Rishi, the son of Parashara, who compiled the four Vedas. The Vedas originally existed in the shape of hymns that were sung by the ancient Aryans and passed from one family to another as sacred heir-looms. For some centuries they existed in this form. It was this great Rishi who first committed them to writing and arranged them in the order in which they are now found. The four divisions are his own creation. On account of this great work he received the appellation ’Veda-Vyasa’.

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XIX. BHARADWAJA’s FAMILY

Markandeya said:—"O my child, in the previous Yuga, the Brāhmanas, the sons of Bharadwāja, although carrying on Yoga practices, were polluted by their transgressions (1). On account of their degradation consequent upon the violation of Yoga practices they will remain in an unconscious state on the other side of the huge lake called Mānasa (2). Stupified by the thought that the transgressions (they had committed) had been washed away and having failed to attain to the state of union (with Brahman) they became invested with the characteristics of time⁴⁰ (3). And although they had deviated from the path of Yoga, they lived for a long time in the land of celestials. They will be born in the land of Kurus as foremost of men, the sons of Kushika (4). They will carry on religious practices by slaying creatures for the ancestral manes. And again being (thus) degraded they will come by the most inferior birth (5). On account of the favour of ancestral manes and their pristine birth they will have recollection of those inferior births (6). They will be of controlled minds and always carry on religious practices. And again by their own Karma they will acquire the status of Brāhmanas (7). They will then acquire the knowledge of unification (of the human soul with the divine soul) on account of their pristine birth. And then having attained perfection again they will acquire the eternal region (8). Thus you will repeatedly pay attention towards religion and acquire a most consummate mastery of Yoga (9). It is very difficult for men of limited understanding to acquire mastery of Yoga. If they happen to acquire it, that even is destroyed on account of their being contaminated by vices. Those who commit iniquities and torture their elders (also lose their Yoga) (10). Those, who do not beg by unfair means, who protect those seeking refuge with them, who do not disregard the poor, who are not elated with pride on account of their riches, who are of regular habits both as regards diet and other appetites, who energetically carry on their own work, who are bent upon carrying on meditation and studies, who do not seek to recover their stolen properties, who do not always seek enjoyments, who do not take meat or drink intoxicating liquors, who are not addicted to sexual pleasures, who serve the Brāhmanas, who do not take pleasure in impure conversation, who are not idle, who are not haughty and egoistic, such accomplished persons acquire Yoga, which it is so hard to acquire in this world. Persons of quiescent souls, who have mastered anger, who are shorn of egotism and pride and who are observant of vows, are crowned with blessings. Such were the Brāhmanas of that period (11-16). They used to remember their follies consequent upon their mistakes, engage in study and meditation and walk in the path of peace (17) There is no other religious rite, O you conversant with religion, superior to Yoga. It reigns supreme over all other religious observances. Practise it therefore, O descendant of Bhrigu (18). With the advancement of years, one, who lives upon restricted diet, who has mastered his senses and who is respectful, acquires Yoga" (19). Having said this the reverend Sanatkumāra disappeared therefrom. Eighteen years appeared to me as one day (20). Having worshipped that lord of deities for eighteen years, by the grace of that divine person, I did not suffer any pain (21). O sinless one, I did not feel then hunger and thirst nor (the progress of) time. Afterwards I learnt about time from my disciple (22).

⁴⁰ i. e. They became mortal like other creatures who become subject to death in time.

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XX. ACCOUNT OF BRAHMADATTA AND THE STRANGE BIRD

Markandeya said:—After the disappearance of that deity and according to the words of that lord, I acquired discriminative knowledge along with celestial vision (1). Thereupon, O son of Gangā, I saw at Kurukshetra, all those Brāhmanas, the descendants of Koushika of whom that lord (Sanatkumār) spoke to me (2). Of them the seventh Brāhmana became the king Brahmadatta. By his name, character and action he also became celebrated by the name Pitridatta (3). In an excellent city by name Kāmpilya, the foremost of kings Anuha begat that monarch on Suka’s daughter Kritvi (4).

Bhishma said:—O king, hear I shall describe the family of that king as recounted by the highly regenerate great Rishi Mārkandeya (5).

Yudhisthira said:—Whose son was Anuha, the foremost of the pious? In what age was he born? How powerful was he? Whose son was the highly illustrious king Brahmadatta? How did the seventh Brāhmana become a king (6-7)? (Certainly) the self-controlled, omnipotent sage Suka, respected by all the world, did not give away his illustrious daughter Kritvi to an effeminate person (8). O thou of great effulgence, I wish to hear at length the account of Brahmadatta; it behoves thee to describe it (9). Do thou describe unto me how the Brāhmanas, mentioned by Mārkandeya, are living in the world (10).

Bhishma said:—I have heard that this king (Brahmadatta) was contemporary of my grand-father the royal saint Pratipa (II). The noble ascetic Brahmadatta, the foremost of royal saints, was grateful unto all creatures and engaged in their well-being (12). He made (that division of the Vedas) which is called _Sikshā_⁴¹ by means of his Tapas and instituted an order of study. The highly illustrious teacher of Yoga, Gālava, was his friend and the ascetic Kandarik was his minister (13). In another birth they all help each other. As narrated by the noble and great ascetic Mārkandeya they, in the seventh birth, were all gifted with unlimited energy (14). Hear, O king, I shall describe to you the ancient family of the high-souled king Brahmadatta born in the race of Puru (16).

The pious son of Vrihatkshetra was celebrated by the name of Suhotra. Suhotra’s son was known by the name of Hasti (16). By him in the days of yore the most excellent city of Hastināpur was founded. Hasti had three highly pious sons (17). Of them the eldest was Ajāmida, the second Dwimida and the youngest Paramida. Ajāmida begat on Dhumini the king Vrihadishu whose son was the highly illustrious Vrihaddhanu (18). His son Vrihadbharma was known as a highly pious king. His son was Satyajit whose son was Viswajit (19). His son was the king Senajit who had four sons celebrated in the world (20). Ruchira, Swetaketu, Mahim nāra and Vatsa, the king of Avanti—these were his four sons (21). Ruchira’s son was the highly illustrious Prithusena whose son was Pāra, from whom was born Neepa (22). Neepa had a hundred sons who all were of unlimited energy, mighty car-warriors, heroic and powerful. All these kings were known by the name of Neepa (23). The illustrious descendant of those Neepas was known as Samara in the Province of Kāmpilya. He was greatly fond of Dar (24). Samara had three sons—Para, Pāra and Sadashwa, who were all greatly pious. Para’s son was Prithu (25). Prithu’s son was Sukrita, who, by good actions, was endued with all accomplishments. His son was Vibhrāja (26). His son was the king Anuha. He was the illustrious son-in-law of Suka and the husband of Kritvi (27). Anuha’s son was the royal saint Brahmadatta. His son was the ascetic Viswaksena, the subduer of foes (28). By his own actions Vibhrāja was again born (as the son of Brahmadatta). He had another son by the name of Sarvasena (29). His eyes, O king, were torn by a sparrow known by the name of Pujanyā (worshipful) that lived in the house of Brahmadatta for a long time (30). Brahmadatta had an other highly powerful son by the name of Viswaksena (31). His son was the king Dandasena. His son was Bhattata who was formerly killed by Karna (32). This son of Dandasena was heroic and perpetuated his race. O Yudhishthira, Bhattata’s son was evil-minded (33). O king, he brought about the fall of the house of Neepas. For him all the Neepas were destroyed by Ugrayudha (34). I have killed Ugrāyudha, in battle, on account of his being elated with pride. He was proud and took delight in haughtiness and sinful ways (35).

Yudhisthira said:—Whose son was Ugrayudha? And in whose family was he born? For what did you kill him? Tell me all this (36).

Bhishma said:—Ajamida’s son was the learned king Yavinara. His son was Dhritimān whose son was Satyadhriti (37). His son was the powerful Dridanemi whose son was the king Sudharmā (38). His son was the king Sārvabhouma. He was the only Lord Paramount of the world and was (therefore) called Sārvabhouma (39). In his family was born Mahān, the descendant of Puru. Mahān’s son was known as the king Rukmaratha (40). His son was the king Supārshwa, whose son was the pious Sumati (41). His son was the virtuous-souled and powerful Sannati. His son was the valiant king Krita (42). He was the disciple of the high-souled Hiranyanābha. By him the Sanhita of the Sāma Veda has been sung in twenty-four ways (43). For this reason the western Saman and the chanters thereof are known under the appellation of Kārti. Krita’s son was the heroic Ugrayudha, born in the race of Puru (44). By displaying his prowess he slew the highly energetic king of Pānchala, Neepa by name, the grand-father of Prishata (45). Ugrāyudha’s son was the highly illustrious king Kshemya, whose son was Suvira and whose son was Nripanjaya (46). From Nripanjaya was born Vahuratha—all these kings are called Pauravas. O my son, Ugrayudha grew highly vicious (47). Having burnt down all the Neepas he brought about their extinction. Slaying all the Neepas and other kings he was filled with pride (48). After the death of my father he told me (many) sinful words. O king, while I was lying down on earth encircled by my courtiers Ugrāyudha’s messenger came to me and said:—"O foremost of Kurus, do thou give me thy illustrious mother Gandhakāli, the jewel of a female, as my wife (49–50). Forsooth shall I confer upon thee a prosperous kingdom and riches. I have acquired jewels, according to my desire, on earth (51). O descendant of Bharata, by merely hearing of this my effulgent and irrepressible discus or at the very sight of it the enemies fly away from the field of battle (52). If dost thou seek thy kingdom, life and the well-being of thy family, obey my command or else thou shalt have no peace" (53).

I heard these words resembling the flames of fire from the messenger despatched by him while I was lying down on earth on a Kuçā bed (54). O undeteriorating one, thus informed of the desire of that vicious-minded one, I ordered my commander-in-chief to undertake a war (55). As Vichitravirja was a boy and under my protection, I was filled with rage and made up my mind for engaging in a war (56). But, O sinless one, all my ministers, well-versed in counsels, the god-like Ritwikas, well-meaning friends and companions well-read in scriptures, all requested me to desist and pointed out sound reasonings too (57–58).

The ministers said:—"O lord, this vicious-souled (Ugrāvudha) is carrying on the work of devastation and thou, too, art impure.⁴² So thou shouldst not undertake a war as thy first work (59). We shall first resort to the expedients of conciliation, gifts and sowing dissension. And afterwards when thou shalt be pure,⁴³ thou shouldst bow unto the gods, make the Brāhmanas perform benedictorv rites and then having saluted them and obtained their permission, thou shouldst set out for victory (60–61). It has been laid down by the elderly sages that a man, when he is in mourning, should not take up a weapon or enter into a contract (62). First thou shouldst try the expedient of conciliation and gift and then try to sow dissension. And afterwards thou shouldst slay him, manifesting thy prowess, as Indra killed (the demon) Samvara (63). O king, the words of the elderly sages should be obeyed in proper time." Hearing this I desisted from fightlng (64).

Thereupon those ministers, well-versed in counsels, tried all the expedients. O foremost of Kurus, at that time the most excellent work began (65). Although solicited by the expedients of conciliation and others settled upon by the sages that wicked-minded one was not won over (66). Though the discus of that sinful one was set in motion, it immediately stopped on account of his longing for others’ wives (67). . I did not perceive then that his most excellent discus had stopped, which, spoken ill of by the pious, had been rendered abortive by its own action (68). Then being purified and having benedictorv rites performed by the Brāhmanas, I set out from the city in a car with my bow and arrows and engaged in a fight with my enemy (69). Thereupon encountering the army strengthened by weapons there took place a mad fight which lasted for three days like that between the gods and demons (70). When the battle raged to its highest pitch, that hero, consumed completely by the might of my weapons, gave up his ghost and fell down with his face downwards (71). In the meantime, O my son, Prishata started for the province of Kāmpilya. On the king Neepa and Ugrayudha being slain that highly effulgent one obtained his ancestral kingdom Ahichhatra. O king, he was the father of king Drupada and an ally of mine (72–73). Afterwards having defeated Drupada by force in battle, Arjuna conferred the province of Kāmpilya together with that of Ahichchatra on Drona (74). Having accepted both the kingdom, Drona, the foremost of victors, gave away Kāmpilya to Drupada. This is known to you (75). I have thus described to you in detail the race of Brahmadatta, the ancestor of Drupada and that of the hero Ugrāyudha (76).

Yudhisthira said:—O son of Gangā, why did the bird Pujanya put out the eyes of the eldest son of the Brahmadatta (77)? She lived for a long time in his house. Why did she (then) commit such a mischief by that high-souled king (78)? Why did Pujanya contract friendship with him? Do thou duly satisfy all these my doubts (79).

Bhishma said:—O Emperor! O Yudhishthira! hear in due order what took place formerly in the house of Brahmadatta (80), O king, a certain female bird was the companion of Brahmadatta. Her two wings were white, head red and back and abdomen were black (81). Brahmadatta was greatly attached to that female companion. O best of men, she made a nest in his house and lived there (82). She every day used to go out of the palace and roam at large on the bank of ocean, in lakes and ponds (83). Having ranged over the rivers, mountains, woods, pleasure gardens, ponds perfumed with fragrant white water-lilies and places the air whereof is impregnated with the perfume of lilies and lotuses and abounding in swans, Sārasas and Kārandavas, she used to come back in the night to the city of Kāmpilya and live in the house of the intelligent king Brahmadatta (84–86). O king, whatever strange things she saw in her peregenations in various parts of the country, she used to describe them to the king in her conversation in the night. O descendant of Kuru, once on a time a son, the foremost of kings, was born to Brahmadatta, celebrated by the name of Sarvasena. Pujanyā also gave birth to an egg there (87–89). In time that egg opened and thence came out a lump of flesh with legs, arms and face (90). O king, its face was tawny coloured and had no eyes. Gradually that young one got its eyes and its wings grew a little (91). Pujanyā used to love equally her young one and the Prince, and gradually became fond of them (92). And she every evening used to pick up with her beaks two ambrosial fruits for (the prince) Sarvasena and her young one (93). Brahmadatta’s son and the young one delightedly lived upon those two fruits (94). By daily partaking of those fruits they began to grow up. When during the day Pujanyā used to go away the nurse gave play to Brahmadatta’s son in the company of that young one of the bird (95–96). When Pujanyā went out of the nest the Prince used to take away that young sparrow for play (97). Once on a time the Prince held fast the young bird by the neck for which, O king, it immediately died (98). Beholding the young bird set free a little with its mouth wide open, that had been killed by the boy, the king was greatly sorry and remonstrated with the nurse. He was filled with great grief for that young sparrow (97-100). Pujanyā too, who used to range in the forest, came at that time to the palace of Brahmadatta with two fruits (101). Coming there she saw the child, that came out of her body, dead (102). Beholding her dead young one she at first lost consciousness but afterwards gradually regained it. Regaining her consciousness the poor bird began to bewail (103).

Pujanyā said:—"O my child, when I used to come back to my nest emitting my cries you were wont to come to me with your thousand indistinct accents (104). Why do you not come to me to-day with your mouth open, yellow face and black throat (105)? I always cry embracing you with my wings. Why do I not hear to-day your inarticulate sound (106)? I had always this desire that some day or other I shall see my young one begging water with its mouth open and shaking its wings (107). That desire of mine is now frustrated with your death." Having thus bewailed in various ways she said to the king (108). "O king, you are a Kshatriya,⁴⁴ you know the eternal ways of religion. Then why have you got my young one slain by the nurse (109) O wretch of a Kshasriya, why did your son take away my young one and kill it? Methinks, you have not listened to Sruti of Angiras (110). One who seeks shelter, one who is hungry, one who is assailed by his enemies and one who lives for ever in his house should be protected by a man (111). He who neglects this duty goes without any doubt to the hell Kumbhipāka. How can the deities and the manes accept Havi and food consecrated with Swadha mantras offered by him (112)?"

Having thus said to the great king, (the bird), stricken with grief and possessed by ten-fold⁴⁵ characteristics, tore off the eyes of the boy (113). Thereupon the eyes of the prince were put out. Having thus blinded him the bird Pujanyā flew away into the sky (114).

Thereupon beholding his own son the king said to the bird:—"Renounce your grief, O auspicious one. You have done well, O timid bird. (115). Give up your sorrow and come back; may your friendship become everlasting. Live in my city and enjoy. May good betide you (16). For the misfortune of my son I have not the least anger for you. Be my friend. May you fare well. You have done your duty (117)." Pujanyā said:—"I know how much love you have for your son like me. Making your son blind I do not wish to live here (118). Hear I shall recount the themes narrated by the preceptor Sukra. ’One should always leave at a distance a bad friend, a bad country, a bad son and a bad wife. There can be no friendship for an evil friend and attachment for a bad wife. One cannot expect Pinda from: a bad son and one cannot rely on a bad king (119-120). Who can trust a bad friend? One cannot live in a bad country. People are always afraid of a bad king and a bad son always brings on misery (121). That wretch of a man, who being weak and having none to protect him, confides in a man who does him injury, does not live long (122). Do not trust a faithless man and do not place too much confidence even on a man who is faithful. Fear, begotten by confidence, destroys all the roots (123). That stupid man, who serves a man and confides in a low caste, does not survive long (124). As earthworms are devoured by birds as soon as they are born, so men, obtaining advancement from a king, undoubtedly meet with destruction soon (125). As a creeper destroys a huge tree so even a learned man, resorting to mildness of nature and destroying his body, daily brings about the destruction of his enemies (126). An enemy, first becoming mild, delicate and emaciated, gradually makes the body lean and then kills us as an earth-worm gradually eradicates a tree (127). Having made this promise in the presence of the ascetics ’I shall not destroy anybody’ Hari, afterwards, O king, killed Namuchi with a foam (128). A man destroys his enemy either with poison, fire or water whether he be asleep, drunk or careless (129) In fear of future enmity men do not leave the remnant of enemies. Remembering this, example, O king, they bring about the entire extermination of their enemies (130)’".

O king, the remnant of enemies, debt and fire, becomes again united and assumes proportion. Therefore the remnant of these three should never be kept (131). An enemy laughs, talks, takes food from the same plate, sits on the same seat, but he always keeps in mind that sin (132). Even contracting a relationship with an enemy one should not trust him. The king of gods, though himself a son-in-law, killed Puloma (133). As a deer does not approach a hunter so a wise man should not near him who speaks sweet words keeping enmity at heart (134). It is not proper to live near an enemy who has prospered. He brings about our destruction as a river destroys a tree (135). Even obtaining advancement from an enemy one should not trust him. Securing prosperity from him one meets with destruction like an earth-worm (136). Learned persons, who are to protect themselves, should always keep in mind these verses chanted by the preceptor Sukra, O king, (137). By making your son blind I have committed a great iniquity so I place no confidence in you (138).

Having said all this the bird at once flew up into the sky. I have thus O king, described to you, what took place formerly between Pujanyā and the king Brahmadatta. O highly intelligent one, O Yudhisthira, I shall describe to you the ancient history of Srādha as accosted by you which was recounted by Sanatkumar in response to a question from Mārkandeya (139-141). O king, hear what happened in the days of yore to Gālava, Kundarika and Brahmadatta the three Brahmacharins in their seventh birth who longed for the fruit of Srāddha and good actions (142-143).

⁴¹ This is one of the parts of Vedanga—a sacred science, considered as subordinate to and in some sense a part of the Vedas; six sciences come under this denomination; Siksha or the science of pronounciation and articulation; Kalpa, the detail of religious ceremonies; Vyakarana or grammar; Chhandas, prosody; Jyotish, astronomy; and Nirukta, or the explanation of the difficult and obscure words and phrases that occur in the Vedas.

⁴² i.e. Thou art in mourning on account of the death of thy father.

⁴³ After the performance of thy father’s Srāddha.

⁴⁴ The word in the text is Murdhābhisikta. Literally it means on whose head water is sprinkled. The Kshatriyas go through this ceremony at the time of installation.

⁴⁵ i.e. Those of a drunkard, a madman, of one exhausted with fatigue, hungry, angry, hasty, of one afraid, stupified and passionate.

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XXI. AN ACCOUNT OF THE SEVEN BRAHMANAS

Markandeya said:—The people perform Srādha and even the Yogins do the same. So I shall describe to you its most excellent fruit (1). O descendant of Bharata, religious knowledge gradually evolved from what Brahmadatta had obtained in his seventh birth (2). O you of great intellect shorn of sins, hear what in the days of yore the Brāhmanas obtained by performing Srādhas to the neglect of religion (3). O my son, I saw with my celestial vision at the field of Kurukshetra the seven impious Brāhmanas engaged in performing religious rites for ancestral manes as pointed out by Sanatkumār (4). Vāgdustha, Krodhana, Hingsra, Pishuna, Kavi, Khasrima and Pitrivarti—these seven Brāhmanas, by name and action, were the sons of Koushika and the disciples of Garga. When after imprecating a curse their father left the house, they, taking the vow of celibacy, began to live in the house of Garga (5–6). Once on a time at the command of their preceptor they all went to the forest to tend the milch-cow Kapilā with its calf that had been obtained fairly (7). O descendant of Bharata, being stricken with hunger on the way they cherished the sinful desire of killing the cow (8). Kavi and Khasrima, however, did not wish it then and they two could not prevent the other Brāhmanas (9). Of these the Brāhmana Pitrivarti, who used to perform daily Srādha and other evening rites and abide by virtuous ways, said in anger to his brothers (10):—"If you are all bent upon slaying this cow then we all, with our minds controlled, dedicate it to the ancestral manes (11). By this, even this cow will acquire virtue no doubt. And if we perform a pious rite for our ancestral manes we shall not commit an iniquity (12)."

Thereupon, O descendant of Bharata, they all, having agreed to this, killed the cow and having dedicated it to the ancestral manes, took its meat (13). Having taken the meat of the cow they all said to their preceptor:—"The cow has been killed by a tiger and here is her calf" (14). Out of simplicity the Brāhmana took the calf. Having imposed on their preceptor by a false story all those Brāhmanas, on the expiration of their lease of life, met with death (15). On account of their that sinful conduct towards their preceptor and for the destruction of the cow, they, possessed by envy, ruthlessness and anger, were born as the sons of a hunter. They were all strong and liberal-minded. On account of their duly worshipping the ancestral manes and killing the cow they carried with them the knowledge of their pristine birth and actions. Those learned seven Brāhmanas were born as hunters in the province of Dashārna (16-18). They were all intent upon performing their own duties, were truthful and shorn of avarice. They used to work only for the time that was necessary to keep their body and soul together (19). The rest of the time they used to spend in meditation. Their names, O king, were respectively Nirvaira, Nivirta, Kshanta, Nirmangu, Kriti, Vaighasa and Mātrivarti. They were all very highly pious hunters (20–22). Thus living and performing the duties of a hunter they worshipped and satisfied their old parents (22). When in time their parents died, they, leaving aside their bows and arrows, renounced their lives in the forest (23). By those pious actions they, in the next birth, became deer carrying with them the recollection of their pristine birth. Because they used to strike terror and slay (the deer) they, filled with fear, were born in the beautiful Kālanjara mountain as deer, named Unmakha, Nityavitrasta, Stabdhakarna, Vilochana, Pandit, Ghasmar and Nādi (24–25). Recollecting their former birth and species they used to roam in the forest. They were all of subdued minds, peaceful, unmarried and used to perform good works and observe the same religious rites. Adopting the life of a Yogin they used to live there (26–27). Leading the life of ascetics and taking a small quantity of food they gave up their lives in a desert. O king, O descendant of Bharata, even now in the desert attached to the Kālanjāra mountain their footsteps are seen (28). By those pious actions, O my son, they were divested of all evils—and they were born in a more auspicious species, namely that of Chakravākas (29). Leading a life of celibacy those pious ascetics were born in the holy island of Shara as seven water-fowls (30). Their names were Nispriha, Nirmama, Kshānta, Nirdanda, Nisparigraha, Nivritti and Nivrita (31). Those pious Chakravakas were all Brahmachārins. Abstaining from food and carrying on hard austerities they died on the bank of a river (32). Those seven brothers have become these ganders ranging at will. These are the seven intelligent Brahmachārins carrying the recollection of their pristine birth (33). Because born as Brāhmanas they, by false words, imposed on their preceptor, they are now born as birds moving about in the world (34). And because though for their selfish ends they worshipped their ancestral manes they have obtained a knowledge of their previous birth (35). These ganders are respectively named Sumanā, Suchivāk, Sudha, Panchama, Chinnadarshana, Sunetra and Swatantra (36). Of them the fifth came by the name of Pānchika in his seventh birth, the sixth by that of Pandarika, and the seventh by that of Brahmadatta (37). On account of the hard austerities performed by them in seven births, of the Yoga practices carried on by them and of their good Karma they listened to the recitation of the Vedic hymns in their first birth in the house of their preceptor. In consequence thereof their inclination remained pure though they lived in the world, (38–39). All these Brahmachārins had the knowledge of Brahman; and having been engaged in meditation they lived there (40). While all those birds were living together there, the highly prosperous, all-powerful and the effulgent king Vibhrāja, the head of Neepas, born in the race of Puru, along with the females of his house, came to that forest (41–42). Beholding that prosperous king the bird Swatantra was possessed by envy and wished to become so (43). (He thought):—"If I have done any good deed and practised Tapas, forsooth I shall become such a king. I have been greatly emaciated by hard-austerities yielding no fruits nor happiness (44)."

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XXII. THE CURSE OF THE BIRDS

Markandeya said:—Thereupon his comrades the other two Chakravākas said to him:—"We shall be your ministers ever doing you good" (1). Having said "So be it" his mind was engaged in Yoga. After they had entered into this contract Shuchivāk said to them (2). "While deviating from the path of a Yogin and possessed by desire you pray for such a boon, hear what I have got to say in this matter (3). Undoubtedly you will become the king of Kāmpilya and these two will be your ministers" (4). With these words the four ganders imprecated a curse on the other three. And on account of their falling off from Yoga consequent upon their praying for a kingdom they did not converse with those three (5). Losing their Yoga (acquirements) and having their senses bewildered the cursed ganders prayed to their comrades for relief (6). They were propitiated and Sumanā, as the spokesman of all, communicated to them the following words of grace (7). "Undoubtedly there will be an end of your curse. Freed from this birth you will be again born as men and practise Yoga (8). Swatantra will be able to understand the sound of all animals. By his counsels we have secured the favour of the ancestral manes (9). On account of our dedicating the cow to the ancestral manes after killing we have all acquired knowledge and been practising Yoga (10)." Hearing this only sloka, containing the story of those (seven) men, recited one shall acquire most excellent Yoga (11).

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XXIII. THE STORY OF THE BIRDS—CONTINUED

Markandeya said:—Those seven ganders, ever practising Yoga and ranging in the Mānasa lake, namely Padmagarbha, Aravindaksha, Kshiragarbha, Sulochana, Uruvindu, Suvindu and Hemagarbha, used always to live upon air and water and nourish their body (1–2). At that time shining in the grace of his person and surrounded by his female companions the king was ranging in that forest like the king of celestials in the pleasure garden of Nandana (3). By their earnestness and other external marks the king perceived that those birds were Yogins. Then out of shame⁴⁶ and thinking upon it he returned to his own city (4). He had a highly pious son by name Anuha. He had his eye on the minutest details of morality and accordingly became the Defender of Faith (5). Sukha conferred upon him his accomplished and worshipful daughter Kritvi gifted with all auspicious marks and endued with the quality of goodness (6). O Bhishma, formerly Sanatkumār mentioned that beautiful damsel to me as Pivari, the daughter of the ancestral manes Vahirshadas (7). She was the foremost of the truthful, beyond the comprehension of persons of uncontrolled mind, was herself an ascetic, the wife of a Yogin and the mother of a Yogin (8). I had described this to you before while giving an account of the ancestral manes. Having placed Anuha on the throne, welcomed the citizens with a delighted heart and made the Brāhmanas perform the benedictory rite the king Vibhrāja repaired to the Mānasa lake, where the ganders were ranging, for carrying on hard austerities (9–10). Having renounced all desires, abstained from food and living on air only he began to practise penances on one side of that lake (11). O descendant of Bharata, his resolution was that he might become the son of one of them and thus acquire Yoga (12). Having made this resolution he began to carry on hard austerities and shone there like the sun (13). O foremost of Kurus, on account of its being rendered brilliant by Vibhrāja that forest, where the four ascetic ganders and the other three who had deviated from the path of Yoga gave up their lives, became celebrated by the name Vaibhrāja (14–15). Being freed from sins those seven high-souled men (born as birds) were born in the city of Kāmpilya under the names of Brahmadatta and others (16). Amongst them four, by knowledge, meditation and asceticism, mastered the holy Vedas and Vedangas and had (a good) memory. The other three remained in ignorance (17). Swatantra was born as the highly illustrious son of Anuha by the name of Brahmadatta. According to his resolution in the previous birth as a bird he was endued with knowledge, meditation and Tapas and mastered the Vedas and Vedangas (18). Chitradarshi and Sunetra were born as _Srotrya_⁴⁷ Brāhmanas, well read in the Vedas with all their auxiliaries, in the races Vābhravya and Vatsa (19). For having lived with him in the previous birth they became helpmates to Brahmadatta. The others were born as Pānchāla, Pinchika and Kandarika (20). Of them Pānchāla was well versed in the Rig Veda and (accordingly) performed the duties of a preceptor. Kandarika was well read in the other two Vedas and acted as _Chhandoga_⁴⁸ and _Adhvaryu_⁴⁹ (21). Anuha’s son, the king (Brahmadatta), was conversant with the voice of all animals. He was a great friend of Pānchala and Kandarika (22). Although they were addicted to vulgar pleasures they, on account of their pristine good deeds, were conversant with morality, temporal profit and desires (23). Having installed the sinless Brahmadatta on the throne the foremost of ascetic kings, Anuha attained to the most excellent state (24). Brahmadatta’s wife, who was the daughter of Devala, was a great female anchorite. Her name was Sunnati (25). Thus from Devala Brahmadatta obtained his daughter the high-minded ascetic Sunnati who was of the same temperament with him (26).

O descendant of Bharata, in his seventh birth Panchika was the fifth, Kandarika the sixth and Brahmadatta the seventh. The remaining ganders were born as brothers in a poor Srotrya family in the city of Kāmpilya (27–28). Their names were Dhritimān, Sumanā, Vidvān and Tatwadarshi. They were well read in the Vedas and gifted with keen observation (29). They were all endowed with the recollection of their pristine birth. When after having attained to the consummation of Yoga practices and welcomed their father they were about to depart he said to them "Verily by your renouncing me you will commit a mighty iniquity. How can you (all) depart, without removing my poverty and satisfying the other duties of a son viz—the spreading of progeny, the performing of Srāddha at Gya, and attending upon me (in my old age) (30-32)."

The twice-born ones again said to their father:—"We will make arrangements by which you will live (33). Do you go to the sinless king Brahmadatta and recite before him and his minister the Sloka pregnant with great import (34). He will then, with great joy, confer upon you many villages and desired-for objects. Therefore O father, go there" (35). Having said this and worshipped their father they attained to beatitude as the result of the practices of Yoga (36).

⁴⁶ He thought–"These are birds and they are practising yoga while I, being a man, am only seeking pleasure." He was thus ashamed of his own conduct and came back to his city.

⁴⁷ There are two classes of Brahmins, one of them who are the superior is called Kulsa and another next to them is called Srotrya.

⁴⁸ A reciter or chanter of the Sama Veda from Chhandas the metre of the Vedas and Ga who sings.

⁴⁹ A Brahman versed in the Yayurveda.

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XXIV. BRAHMADATTA RETIRES FROM THE WORLD

Markandeya said:—One of (those ganders) Vaibhrāja, an ascetic and anchorite as he was, was born as the son of Brahmadatta by name Viswaksena (1). Once on a time Brahmadatta was sporting delightedly in a forest in the company of his wife like Indra in the company of Sachi (2). Thereupon the king heard the noise made by an ant who was soliciting a female-ant and displaying his displeasure (3). Hearing that the poor female ant was expressing her disgust at the request of her husband Brahmadatta laughed aloud (4). Thereat his wife Saunati was stricken with sorrow and shame. That beautiful damsel had been abstaining from food for a long time (5). When her husband attempted to please her, that one of pure smiles said "O king, while you laughed at me I do not like to live" (6). The king however communicated to her the cause of his laughter but she placed no confidence in his words but rather said in anger "This is not within the power of a man (7). What man can decipher the sound of an ant save by the favour of the Providence or by the good deeds of his pristine birth (8)? O king, if by virtue of Tapas or any other knowledge you have acquired the power of understanding the sound of animals, then by some means create confidence in me by which I may know it. Otherwise, O king, I shall renounce my life. I do swear truly" (9-10).

Hearing those harsh words of the queen the highly illustrious king Brahmadatta was greatly distressed. He then reverentially sought the protection of the Omnipotent Nārāyana, the lord of all the worlds. Having controlled his senses and abstaining from food the highly illustrious king, within six nights, saw the Omnipotent Deity Nārāyana. The Lord, compassionate unto all creatures, said to him (11-13). "O Brahmadatta, after the night has passed away you will attain to well-being." Having said this the lord disappeared there from (#4). Having learnt a Sloka from his sons the father, of those four high-souled Brāhmanas, considered himself blessed (15). He then desired to go to the King and his Minister. Going there, he however found no opportunity of reciting the sloka to them (16).

Thereupon having bathed in the tank and obtained the boon from Nārāyana, he, delightedly ascending a golden chariot, entered the city (17). Kandarikā, the foremost of the twice-born, acted as his charioteer and Pānchala held the chowries (18). Considering that to be a favourable moment the Brāhmana recited the sloka before the King and the two ministers (19).

"Having been born as seven hunters in the Province of Dashārna they were, in their next birth, born as deer on the Kalanjara mountain,—and then they were born as Chakravākas in the island of Shara. Then they were born as ganders in the Mānasa lake. And at last they were born in Kurukshetra as Brāhmanas well read in the Vedas. Amongst them the four, that where born of a good family, have gone to a distant region. You, deviating from the path of Yoga, are sinking" (20–21). O descendant of Bharata, hearing this the king Brahmadatta was stupified, and the reins of the horses and chowries slipped off respectively from the hands of Kandarika and Pānchāla. Seeing this the citizens and friends were all greatly agitated (22–23). Having waited for a moment with his two ministers on the car the king, after regaining his consciousness, returned to the palace (24).

Thereupon recollecting the tank mentioned and regaining the Yoga power practised in the previous birth he honored the Brāhmana with various enjoyable things and chariots (25). Then placing on the throne his son Viswaksena, the subduer of enemies, Brahmadatta retired to a forest with his wife (26). After the king had gone to the forest for practising Yoga Devala’s daughter, the good-natured Sunnati said with great delight to the king (27):—"O monarch, you can understand the sound of the ants and still you are addicted to sexual desires; therefore in great anger I wanted to work you up (28). From this birth we must attain to the most excellent state. You had deviated from the practice of Yoga and accordingly I reminded you of it" (29). Hearing the words of his wife the king was highly pleased. And having acquired Yoga power he attained to a state which it is very difficult to obtain (30). Having purified himself by his own actions and acquired the most excellent Sankhya Yoga he attained to a consummate state (31). Having instituted only Sikshā and laid down the order of the Vedas the great ascetic Pānchālya acquired renown and the status of a Yoga preceptor (32). O son of Gangā, all this happened in the days of yore before my very eyes. Meditate on this and you will meet with well-being (23). Others also, who will meditate on this most excellent account, will never be visited by inferior births (34). O descendant of Bharata, listening to this highly momentous history, one has his mind always bent on practising Yoga (35). He, who will meditate on this, shall always enjoy peace and gradually attain to the pure state of a Yogin which it is difficult to acquire in this world (36). Vaishampāyana said:—In order to propagate the practice of Yoga the intelligent Mārkandeya thus spoke in the days of yore by way of describing the fruits of a Srāddha (37). The Divine Soma confers nourishment on all creatures. Therefore hear from me an account of the lunar family while describing the family of Vrishnis (38).

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