XXV. AN ACCOUNT OF THE BIRTH OF THE MOON
Vaisampayana said:—O king, Soma’s father the Divine Rishi Atri was the mind-begotten son of Brahmā when, in the days of yore, he grew desirous of creating progeny (1). Atri, with all his sons, began to do good unto all creatures, by his words, mind and action (2). That innocent, highly effulgent and virtuous-souled Rishi, of firm vows, formerly pratised, with his arms raised, the most excellent penance of silence for three thousand celestial years. This we have heard (3–4).
O descendant of Bharata, when that Rishi, having controlled his senses, began to practise penances steadfastly his person assumed the mild lustre of the moon (5). This moon-like lustre, of the person of that one of controlled senses, soon spread over the sky. Then from his eyes tears began to trickle down and flood the ten quarters (6). Thereupon the ten goddesses delightedly conceived in ten different ways. Though they all did it unitedly they however could not keep it (7). Thereupon the effulgent, all-protecting moon in the embryo fell down lighting up all the quarters (8). When the quarters could not bear this conception any more the embryo, along with them, fell down on earth (9). Beholding the moon thus fallen Brahmā, the grand-father of all, got on his chariot for doing good unto all people (10) That chariot was made of the Vedas; its form was virtue and it carried Brahmā; thousands of Mantra horses wore yoked to it; this we have heard (11). When that great soul, the son of Atri, came down on earth, all the deities and the seven mind-begotten sons of Brahmā began to chant his glories (12). In the same way, O my child, Angira’s sons and Bhrigu with his sons began to hymn his glories with Rik and Yayush Mantras (13). Having his glories thus chanted by the Rishis the effulgent moon had his increasing lustre stationed in a circular form in the sky. It fully lighted up the three worlds (14). In his that most excellent chariot the highly illustrious moon circumambulated, for twenty-one times, the world bounded by the sea (15). His lustre, that melted down on earth on account of the motion of his car, became plants that shone in their effulgence (16). O king, those plants conduce to the nourishment of the gods, ancestral manes, men, beasts, birds, reptiles and other creatures; the moon is thus the nourisher of the universe (17). O great one, having acquired lustre through his own deeds and the chanting of his glories by the Rishis the divine moon carried on hard austerities for one thousand Padma years (18). The moon was the asylum of all those silvery goddesses in the shape of water who upheld the universe. He became celebrated by his own actions.
Thereupon, O Janamejaya, Brahmā, the foremost of those conversant with the Vedas, conferred upon him the sovereignty over seeds, plants, the Brāhmanas and water (20). After his installation on the throne, O monarch, the lord of rays lighted up the three worlds with his rays (21). Daksha had twenty-seven daughters of great vows. People knew them as stars. Pracheta’s son Daksha conferred them all on him (22). Having obtained that great kingdom the moon, the lord of ancestral manes, made arrangements for a Rajsuya sacrifice in which ten million kine were given away as presents (23). The divine Atri was the _Hota_⁵⁰ thereof, Bhrigu _Adhvaryu_⁵¹ Hiranyagarbha, _Udgata_⁵² and Brahmā himself was Brahma⁵³ (24). And the Divine Nārāyana, surrounded by Sanatkumār and other Prime Rishis, became the member thereof (25). O descendant of Bharata, we have heard that the Divine Soma conferred presents on the leading Brāhmana saints and all other Rishis of the three worlds who had assembled there (26). Sinivāli, Kuhu, Dyuti, Pushti, Prabhā, Vasu, Dhriti, Kirti and Lakshmi, these nine goddesses attended upon him (27). Having bathed after the termination of the Yagna the foremost of kings, the moon, worshipped of all the gods and Rishis, began steadily to light up the ten quarters (28). O my child, having been honored by the sages and acquired prosperity which it is very difficult to obtain his mind began to deviate from humility. And accordingly sullied by immorality he lost all control over himself (29). Having disregarded Vrihaspati, the son of Angiras, the moon by force carried away his illustrious wife Tārā (30). And albeit solicited by the gods and Rishis he did not return her. Vrihaspati, the the preceptor of the gods, was accordingly enraged with him (31). Ushanā (Suka) began to protect his sides. The illustrious deity Rudra was formerly a disciple of Vrihaspati’s father. Out of reverence for him he (Rudra) protected his rear, taking his Ajagava bow in his hands (32–33). A terrible battle, destructive of the gods and demons on account of Tārā, was fought at the place where the high-souled Siva discharged his mighty weapon Brahmasiras—for the destruction of the demons and where their glory was (accordingly) destroyed (34–35).
O descendant of Bharata, in that battle the gods, well read in the precepts of religion who had sided Vrishaspati, and the deities Tushitas, who belonged to Soma’s party who had stolen away his preceptor’s wife, sought refuge with the Prime Deity the Eternal Brahmā (36). Thereupon the Grand-father himself came there, prevented Sukra and Sankara (to fight) and gave back Tārā to Vrihaspati (37). Beholding Tārā enciente Vrihaspati said to her:—"You must not give birth to this child at my house" (38). She then gave birth to a son, the destroyer of robbers, effulgent like a burning flame, on a bundle of fibrous sticks (39). As soon as he was born that beautiful boy overclouded the beauty of the celestials. Filled with suspicion accordingly the deities enquired of Tārā saying "Who is he? Tell us truly if he is Vrihaspati’s son or Soma’s." When she was thus questioned by the gods she could give no reply out of shame (40—41). Thereupon her son, the slayer of robbers, was about to imprecate a curse on her. Preventing him Brahmā himself asked Tārā for the solution of the doubt (42). "Tell us, O Tātā, what the truth is. Whose son is he?" Thereupon with folded hands she said to the Lord Brahmā, the conferrer of boons:—"(He is) Soma’s." Then his father the Patriarch Soma smelt the crown of his high-souled son, the destroyer of robbers (43–44). The intelligent (Soma) named his son Budha. He always rises in the sky in a hostile direction (45) Budha begat a son on Vairāja’s daughter Ilā. His son was the great king Pururava (46). He begat on Urvashi seven high-souled sons. On account of his arrogance the Moon was attacked with consumption (47). On account of his thus being subject to this disease his orbit suffered decrease. He then sought refuge with his father Atri (48). The great ascetic Atri released him from his sins. And accordingly freed from consumption he again shone in his effulgence (49). O monarch, I have thus described to you, the account of the birth of the Moon enhancing glory. I shall now describe his family (50). On hearing of the story of the birth of the Moon ever giving blessedness, freedom from diseases, long life and progeny one is freed from all his sins (51).
⁵⁰ A priest who at a sacrifice recites the prayers of the Rig-Veda.
⁵¹ A Brāhmana versed in the rituals of the Yayur-Veda.
⁵² A reciter of the prayers &c. of the Sama Veda.
⁵³ The Superintending or presiding priest of the sacrifice.
XXVI. AN ACCOUNT OF PURURAVA
Vaishampayana said:—O great king, Budha’s son Pururava was learned, energetic, and charitably disposed. He performed many sacrifices and gave away many presents (1). He was conversant with the knowledge of Brahman and powerful and the enemies could not defeat him in battle. That king kept up perpetual fire in his house and celebrated many sacrifices (2). He was truthful, pious and highly handsome. He had an entire control over his sexual appetites. At that time there was none in the three worlds equal to him in glory (3). Having cast off her pride the illustrious Urvashi selected, as her lord, that forgiving and pious king conversant with the knowledge of Brahman (4). O descendant of Bharata, the king Pururava lived with Urvashi at the charming Chaitraratha garden for ten years, on the banks of the river Mandākini for five years, in the city of Alakā for five years, in the forest of Vadari for six, in the best of gardens Nandana for seven, in the province of Uttara kuru where the trees bear fruits whenever desired for eight, at the foot of the mount Gāndhamādana for ten and on the summit of the North Sumeru for eight years (5–7). In these most beautiful gardens resorted to by the gods the king Pururava sported most delightedly with Urvashi (8). That king ruled over the sacred province of Prāyaga, so highly spoken of by the great Rishis (9). His seven sons were all high-souled and like the sons of the gods born in the celestial region. They were named Ayu, Dhiman, Amavasu, the pious-souled Vishvāyu, Shrutayu, Dridayu, Valāyu and Shatāyu. They were all given birth to by Urvashi (10-11).
Janamejaya said:—O you well-read in various Srutis, why did Urvashi, who was an Apsara, leave aside the gods and come to a human king? Do you relate this to me (12).
Vaishampāyana said:—Having been imprecated with a curse by Brahmā and abiding by the time the most beautiful Urvashi came to a man, the son of Ilā (13). In order to free herself from the curse Urvashi made a contract with the king saying "O king, I shall not see you naked and you should associate with me whenever you will find me filled with desire (14). Two lambs should always be kept near my bed and you should always live on a small quantity of clarified butter during the day (15). O king, if you satisfy this contract and as long as you will remain true to it so long I shall live with you. This is our contract (16)." The king satisfied all her conditions. Thus under the influence of a curse, that damsel, out of reverence towards Pururavā, lived with him at the above-mentioned places for fifty-nine years. On account of Urvashi’s living with a man all the Gandharvas were filled with anxiety (17). The Gandharvas said:—"O you great ones, concert some measure, by which that best of damsels Urvashi, the ornament of the celestial region, may come back to the gods" (19). Amongst them a Gandharva by name Viswāvasu, the foremost of speakers said:—"I heard them when they entered into the contract (20). As soon as the king will violate that contract Urvashi will forsake him. I know full well how that king will be divorced from Urvashi (21). I shall therefore depart with a companion for accomplishing your work." Having said this the highly illustrious (Gandharva) repaired to the city of Pratisthāna (22). Having reached there during the night he pilfered away a lamb. That damsel, of beautiful smiles, was like a mother to that pair of lambs (23). Hearing of the arrival of the Gandharva and understanding that the hour of the termination of the curse had come, that illustrious (damsel) said to the king, "Who has stolen away one of my sons" (24)? Although thus accosted by her he did not get up for he was naked, thinking "If the goddess beholds me without any raiment on then the terms of our contract will be cancelled" (25).
Thereupon the Gandharvas again stole away the other lamb. When the second was carried away the damsel said to the son of Ilā (26). "O king, O lord, who is stealing away my sons as if I have none to look after me?" Thus addressed the king, although he had no cloth on, ran away in search of the lambs. In the meantime the Gandharvas created lightnings. When the king was going out of the place lighted up by lightnings she, all on a sudden, saw him naked. Beholding him thus without any cloth on that Apsarā, coursing at her will, went away (27–29). Beholding the pair of lambs left there the king took them and came to his house. (On his return), he did not see Urvashi and greatly stricken with grief began to bewail (30). He travelled over the entire earth in search of her. Then the highly powerful king saw her bathing at a tank called Haimavati at the sacred shrine of Plaksha in the province of Kurukshetra. That beautiful damsel was sporting with five other Apsarās (31–32). Beholding her thus sport the king, filled with mighty sorrow, began to bewail. Seeing the king at a distance Urvashi too said to her companions. "This is the foremost of men with whom I lived for some time." Saying this she pointed out the king to them (33–34). O king, the Apsaras then grew anxious lest she might go back. The king then addressed her in sweet words saying:—"O cruel lady, you may show yourself cruel in words but remain my wife at heart." Urvashi then said to the son of Ilā, "O lord, through you I have become enciente. Forsooth within a year all your sons will be born. O king live with me for one night more" (35–37). Hearing this the highly illustrious king was pleased and returned to his own city. After the expiration of a year Urvashi again came to him (38). The highly illustrious king lived with her for one night. Thereupon Urvashi said to the son of Ila:—"The Gandharvas will confer a boon on you (39). O king, beg of them a boon and tell them that you want equal beauty with the high-souled Gandharvas" (40). Then the king prayed for a boon from the Gandharvas and they too said "so be it." Thereupon filling a bag with fire the Gandharvas said to him (41):—"O king, having celebrated a Yajna with this fire you will attain to our region." Thereupon taking the princes with him the king left for his city (42). Having thrown away that fire into the forest the king, with his sons, went to his own city. He did not see there the Treta fire⁵⁴ but only saw a fig tree (43). Beholding that fig tree of Sami species he was stricken with surprise. He then communicated to the Gandharvas the destruction of fire (44). Hearing the whole story they ordered for a piece of wood to enkindle it. Then taking a piece of wood from the fig tree, churning the fire duly and worshipping the gods with various Yajnas there with, he attained the region of the Gandharvas (45–46). Having obtained the boon from the Gandharvas he placed Treta fire. The fire was at first one. The son of Ilā divided it into three (47). So powerful was that foremost of men the royal son of Ilā. The greatly illustrious king Pururavā reigned in the city of Pratishthāna situate on the northern bank of the Ganges in the Province of Prayāga, so highly spoken of by the Rishis (48-49).
⁵⁴ The three sacred fires collectively or the southern, household and sacrificial fires.
XXVII. AN ACCOUNT OF ILA’S FAMILY
Vaishampayana said:—Ilā’s son had seven high-souled sons resembling the sons of the celestials born in the celestial region (1). They were Ayu, Dhimān, Amavasu, the high-souled Vishwāyu, Srutāyu, Dridayu, Valāyu, and Shatayu. They were all Urvashi’s sons. Amāvasu’s sons were Bhima and Nagnajit (2). Bhima’s son was the king Kānchanaprabha. Kānchana’s son was the highly powerful and learned Suhotra who begat on Keshini a son by name Janhu who celebrated the great sacrifice Sarvamedha (3–4). Gangā solicited him to become her husband but on account of his refusal she flooded the Yajna ground (5). O foremost of the Bharata race, beholding the ground thus flooded by Gangā Suhotra’s son Janhu became enraged and said to her (6), "I shall exhaust your water by drinking it up and you will thus meet with punishment for your arrogance (7)." The royal saint having drunk up Gangā the great Rishis designated her as his daughter by name Jānhavi (8). Janhu espoused Yuvanāshwa’s daughter Kāveri. On account of Yuvanāshwa’s curse Gangā made, with one half of her person, that foremost of rivers, Janhu’s wife the blameless Kāveri (9). Janhu begat on Kāveri a beloved and pious son by name Susaha whose son was Ajāka (10). Ajaka’s son the king Valākāshwa was greatly fond of hunting. His son was Kusha (11). He had four sons effulgent like the gods. They were Kushika, Kushanābha, Kushashwa and Murtimān (12). The king Kushika grew up with _Pazhavas_⁵⁵ ranging in the forest. He carried on hard penances for obtaining a son like Indra. Out of fear, accordingly the king of gods was born as a son to him (13). After he had carried on penances for one thousand years Sakra saw that royal saint of hard austerities. Seeing him the thousand-eyed Purandara thought him capable of creating progeny and accordingly entered into his energy. When the king of celestials was thus begotten by Kushika as his son he became the king Gādhi who was born of Purukutsa’s daughter who was the wife of Kushika (14–16). Gādhi’s daughter was the noble and amiable Satyavati. He gave her away to Bhrigu’s son Richika (17). Bhrigu’s son was pleased with her and therefore made Charu for his own and Gadhi’s sons (18). Then calling his own wife Bhrigu’s son Richika said to her "you and your mother should eat this Charu (19). (Your mother) will give birth to an effulgent son the foremost of Kshatryas. No other Kshatriya in this world will be able to vanquish him and he will destroy all the leading heroes of the military caste (20). O auspicious damsel, this Charu will make your son intelligent, a great ascetic of controlled senses and the foremost of the twice born (21)."
Having said this to his wife Bhrigu’s son Richika entered into woods for carrying on hard austerities without any interruption (22). At that time starting on pilgrimage with his family the king Gādhi arrived at Richika’s hermitage for seeing his own daughter (23). Taking the two cups of Charu from the Rishi, Satyavati with great care gave one to her mother (24). By a mere accident the mother unwittingly gave her own Charu to her daughter and ate herself the one intended for the latter (25). Thereupon Satyavati conceived the dreadful offspring whereof was destined to slay all the Kshatryas. She then shone in great effulgence (26). Seeing her and knowing every thing by meditation the foremost of the twice-born Richika said to his beautiful wife (27), "By the change of Charu you have been imposed on by your mother. You will give birth to a highly terrible and ruthless son (28). Your brother will be born as a great ascetic conversant with all the Vedas. By virtue of my Tapas I have handed over my entire knowledge of the Vedas to him (29)." Thus addressed by her husband the great Satyavati said to him "I do not wish to have such a wretch of a Brāhmana as my son from you" and began to propitiate him. Thus accosted the ascetic again said to her (30). "O you auspicious dame, I myself did not wish for such a son. On account of the father and mother the son becomes cruel." Satyavati again replied to him (31). "You can create the worlds if you like, what to speak of a son. You should therefore give me a simple-minded son capable of controlling his senses (32). O lord, O foremost of the twice-born, if you cannot undo this, may a grandson be born after my heart (33)."
Thereupon by virtue of his Tapas he became propitiated with her and said "O fair one, I make no distinction between a son and a grandson. Therefore what you have said will come to pass" (34).
Satyavati then gave birth to a son by name Jamadagni always controlling his senses and intent upon carrying on hard austerities (35). On account of the change of Bhrigu’s Charu and the union (of the energies) of Rudra and Vishnu Jamadagni was born from the energy of the latter. And the truthful and pious Satyavati now passes as the celebrated river Koushiki (36–37).
There was another powerful king of the Ikshwāku race by name Renuka. His daughter was the great Renukā. The great ascetic Jamadagni begat on that Renukā a dreadful and highly effulgent son by name Rāma, the destroyer of all the Kshatryas, a master of all sciences and specially that of archery (38–40). Thus by virtue of Tapas Richika begat on Satyavati the highly illustrious Jamadagni—the foremost of those conversant with the Vedas (41). His second son was Shunasepha and his youngest son was Shunapuchha. Kushika’s son Gādhi begat as his son Viswāmitra endued with Tapas and the quality of self-control. Having obtained the status of Brāhmana saints he became one of the seven Rishis (42–43). The virtuous souled Viswāmitra also passed by the name of Viswaratha. By Bhrigu’s favour he took his birth from Koushika as the multiplier of his race (44). Viswāmitra’s sons were Devarāt and others celebrated in the three worlds. Hear from me their names (45). He begat Kati on Devasravā from whom Kātyānas received their name. He begat Hiranyaksha on Shālāvati and Renumān on Renu. Sāngkriti Gālava and Mudgala are also well-known. Madhuchhanda and other Devalas, Ashtaka, Kachhapa and Purita are all the offspring of Viswāmitra. The families of the high-souled descendants of Kushika are all well-known (46–48). Pānis, Vabhrus, Karajapās and other kings are the descendants of Devarat. Shālankāyānas, Vāskalas, Lohityas, Yāmadutas, Karishis, Soushrutas and besides Saindavāyanas are all the descendants of Koushika. Devalas and Renus are the grandsons of Renukā. Yājnawalka, Aghamarshana, Udumvara, Abhiglāna, Tārakāyana and Chunchula are the grandsons of Sālavati and sons of Hiranyāksha. Sānskritya, Gālava, Bādrayana and others are the offspring of the intelligent Viswāmitra. Thus the family of Koushika is well-known to all. They are married according to grades. The connection, between the Brāhmanas and Kshatryas amongst the family of Puru and the Brāhmana saint Vasishtha and of Koushikas, is well known for ever (49–53). Of the sons of Viswāmitra Sunasepha was the eldest. The foremost of saints Bhārgava became also a Koushika (54). Viswāmitra’s son Sunasepha was destined to be killed at the sacrifice of Haridashwa (55). The gods again returned Sunasepha unto Viswamitra and for this he passed by the name of Devarāta. Devarāta and six others were the sons of Viswamitra, who begat on Drishadvati another son by name Ashtaka. Ashtaka’s son was Louhi. Thus I have described the family of Janhu and I shall now describe the progeny of Ayu (56-58).
⁵⁵ The name of one of the degraded Kshatrya races sentenced by Sagara to wear beards, perhaps a Parthian.
XXVIII. AN ACCOUNT OF RAJI AND HIS SONS
Vaishampayana said:—O king, Ayu had five sons who were all heroic and mighty car-warriors. They were begotten on Swarbhānu’s daughter (1). Of them Nahusha was born first and next to him Vriddhasharmā. Afterwards Rambha, Raji and Anena were born; they were all well-known in the three worlds (2). Raji begat five hundred sons who were known on earth by the name of Rājeyas. Those Kshatriyas made even Indra terrified (3). When the terrible battle, between the gods and demons, came to pass they went to the Grandfather and said "O lord of all the gods, say who amongst us will be crowned with victory. We wish to hear it from you (4-5)."
Brahma said:—"Forsooth they will conquer the three worlds on whose behalf the king Raji will take up arms in battle (6). Wherever Raji is, there is forbearance; and wherever forbearance reigns there is prosperity. And wherever forbearance and prosperity are there exist morality and victory (7)." O foremost of Bharatas, pleased with what they heard from the Grandfather, the gods and demons, with a view to gain victory, went to Raji for making him their commander (8). Raji was the grandson of Swarbhānu and was begotten on his daughter Prabhā. That highly powerful king multiplied the race of Soma (9). The gods and demons, all with delighted minds, said to Raji:—"Do you, for accomplishing own victory, take up a most excellent bow and arrows (10)". Then identifying his own interest with that of theirs and displaying his own glory the king Raji said to the gods and demons (11). "O Indra and gods, I shall then only engage in fight if I can attain to the dignity of Indra after vanquishing the demons in battle (12)." The gods were at first delighted and said, "O king, whatever you wish it will be; your desire shall be fulfilled (13)." Hearing the words of the gods the king Raji said to the leading Asuras what he had spoken to the gods (14). Thinking it conducive to their own interest the haughty Dānavas, with great indignation, replied to that king (15). "Pralhāda is our lord for whom we seek victory. O foremost of kings, fulfill the contract that you have made with the gods for obtaining the kingdom (16)." Having said ’so be it’ he was appointed by the gods (their commander). Then entering upon the contract that he would become Indra the king slew all the Dānavas whom the wielder of thunderbolt could not kill (17). Having brought about the destruction of all the Dānavas the highly beautiful, powerful and self-controlled king Raji regained the lost prosperity of the gods (18). Then Satakratu,⁵⁶ with all the gods, said to Raji "I am Raji’s son." He again addressed him saying:—"Forsooth you have become the lord of all creatures, O sire, I, Indra, have become your son and I shall gain renown by this action" (19–20). Hearing the words of Satakratu and having been imposed on by his Māyā the king Raji delightedly said to the king of gods "Let it be so" (21). After the ascension to heaven of that god-like king his sons took away from the lord of gods his celestial kingdom following the practice that ancestral properties should be equally distributed amongst all the sons (22). Raji’s five hundred sons simultaneously attacked Trivisthapa and the celestial kingdom of Indra (23). After the lapse of many years the king of gods, being deprived of his kingdom and share in the sacrificial offerings, grew very feeble. He then said to Vrihaspati "O Brahmarshi, do thou arrange for me clarified butter of the weight of a Jujube fruit so that I may live on its strength (24–25). O lord, having snatched away my kingdom from me the sons of the king Raji have made me emaciated, absent-minded, shorn of seat and energy, weak and stupid" (26).
Vrihaspati said:—"O sinless one, if you had said this to me before I would not have been required to do an unfair work for your well-being (27). I shall however, O king of gods, surely strive to do you good and you will soon regain your kingdom and due share of the sacrificial offerings (28). O my child, I will make arrangements for this and let not your mind be possessed by stupefaction." He then did something for increasing the energy of the king of gods (29). The foremost of the twice-born then brought about the derangement of their (Raji’s sons’) understanding. For this purpose he wrote a treatise on atheism, the best of all works on Tarka, dealing with attacks against religion and much liked by the impious. Those, who regard religion as the supreme (end of life), do not like this system (30–31). Listening to the contents of that treatise written by Vrihaspati the ignorant sons of Raji began expressing their disgust at the previous works on Dharma sāstra (32). They began respecting highly that atheistical system of their preceptor. By this irreligious act those sinners met with destruction (33). Having gained, by the favour of Vrishapati, the kingdom of the three worlds which it is so hard to acquire the king of gods was highly pleased (34). The sons (of the king Raji) grew foolish, maddened with anger and irreligious. They began to hate the Brāhmanas and were shorn of energy and prowess. Thereupon slaying those sons of Raji possessed by anger and lust the king of the celestials regained his prosperity and kingdom (35-36). He, who listens to or meditates on the account of the loss of kingdom by the king of gods and of the restitution of his prestige, is never visited by any oppression (37).
⁵⁶ Literally performer of hundred sacrifices, a name of Indra.
XXIX. AN ACCOUNT OF KASHI KINGS
Vaishampayana said:—Rambhā had no issue. I shall describe the progeny of Anenā. His son was the highly illustrious king Pratikshatra (1). His son passed by the name of Srinjaya whose son was Jaya and his son was Vijaya (2). His son was Kriti whose son was Haryaswan. His son was the powerful king Sahadeva. Sahadeva’s son was the virtuous-souled Nadina whose son was Jagatsena whose son was Satkriti. Satkriti’s son was the pious-souled and highly illustrious Kshatravriddha ever satisfying the duties of a Kshatrya. I have thus described the progeny of Anenā. Hear now of the descendants of Kshatravriddha (3-5). Kshatravriddha’s son was the highly illustrious Sunahotra. He had three highly pious sons whose names were Kāsha, Shāla and Gritsamada. Gritsamada’s son was Shunaka, whose offspring, the Saunakas, were Brāhmanas, Kshatriyas, Vaisyas and Sudras. Shāla’s son was Arshnisena whose son was Sutapa. O king, Kāsha’s sons were Kāshya and Dirghatapā. The latter’s son was the learned Dhanwantari. At the termination of the rigid penances of the intelligent old king Dirghatapā Dhanwantari arose from the ocean and took his birth for the second time in this world (6–10).
Janamejaya said:—O lord, why was Dhanwantari born in the land of men? I wish to know this duly and truly from you. Describe it therefore (11).
Vaishampāyana said:—O foremost of Bharatas, hear of the birth of Dhanwantari. When ambrosia was being churned out in the days of yore Dhanwantari arose from the ocean. Enveloped completely with personal grace he came out of the vessel of ambrosia. Meditating on Vishnu who grants success in business he stood up as soon as he saw Him (11–13). Vishnu said to him "As you have come out of water you will be known by the name of Avja." And so he passed by the name of Avja (14). Avja then replied:—"O lord I am your son. Confer upon me therefore, O lord of celestials, a share in the sacrificial offerings and a place in this world." Thus addressed and seeing him the Divine Lord spoke to him the truth (15). "The gods, who present themselves at Yajnas, have already made apportionments of sacrificial offerings amongst themselves. The great saints too have dedicated various articles of oblation to various gods. Know therefore, I shall not be able to give you any thing however trifling it may be, that is not mentioned in the Vedas. O my son, you have been born after the gods and so you will not be able to partake of sacrificial offerings (16–17). In your second birth you will gain renown in the world. While in the womb you will acquire _Animā Siddhi_⁵⁷ (18). With that body you will acquire the dignity of a god. The twice-born ones will worship you with Charu, Mantra, vows and Japas (19). You will propagate Ayurveda with its eight divisions. This work, which is sure to come off, is known to you in your watery birth (20). When the second Yuga Dwāpara will set in you will undoubtedly take your birth again." Having conferred this boon on Dhanwantari Vishnu disappeared again (21). Thereupon when the second Dwāpara Yuga set in Sunohotra’s son Dirghatapā, the king of Kashi, desirous of having a son, began carrying on hard austerities affording delight to his worshipful deity saying (22)—"I shall lay myself under the protection of that god who will confer on me a son." That king worshipped the deity Avja for a son (23). Thereupon that Divine lord, being pleased with the king, said to him "O you of good vows, I shall grant you any boon that you may choose to have" (24). The king said "O lord, if thou art pleased be born unto me as my illustrious son." Then saying "Let it be so" he disappeared therefrom (25). The deity Dhanwantari was then born in his house. He became the king of Kāshi who could destroy all diseases (26). Having acquired the kowledge of Ayurveda from Bharadwāja he divided the work of the physicians into eight classes and then conferred it upon his disciples (27). Dhanwantari’s son was known by the name of Ketumān whose son was the heroic Bhimaratha (28). His son was the king Divodāsa. The pious-souled Divodāsa became the king of Bārānashi (29). O king, at this time the Rakshasa Kshemaka, an attendant of Rudra, made the city of Bārānashi divested of its inhabitants (30). The intelligent and high-souled Nikumbha uttered a curse against Bārānashi saying, "Thou shalt forsooth have none to live in thee for one thousand years" (31). As soon as this curse was pronounced against Bārānashi the king Divodāsa laid out his charming capital on the bank of Gomati (near Bārānashi) (32). Formerly Bārānashi belonged to Bhadrashenya, son of Mahishmān, of the Yadu race. Having slain the hundred sons of Bhadrasenya who were all most excellent bowmen Divodāsa acquired that city. Thus Bhadrasenya was deprived forcibly of his kingdom by the (king Divodāsa) (33–34).
Janamejaya said:—Why did the powerful Nikumbha imprecate a curse on Bārānasi? Who is the virtuous Nikumbha who pronounced a curse on that holy land (25)?
Vaishampāyana said:—Having acquired that prosperous city the highly powerful emperor, the royal saint Divodāsa began to live there (36). At this time, having accepted a gift the lord Siva was living at his father-in-law’s residence for pleasing the goddess (his wife Durgā) (37). At the command of the god (Siva) the great saints Pārshadas, born in a respectable family, in this above mentioned form and dress, were propitiating Pārvati (38). The great goddess Pārvati was highly pleased thereby but not so was Menakā. She began continually villifying that god and goddess (39). She said to Pārvati:—"Your husband Maheswara is always doing vile things in the company of Pārshadas. He is always poor and his character is not good" (40).
Thus spoken to by his mother the goddess became enraged as is usually the case with women. Smiling a little she came to Bhava (41). With her countenance pale the goddess said to Mahādeva:—"O lord, I shall not live here; take me to your own house" (42). In order to find out a house for himself Mahādeva eyed all the world. O descendant of Kuru, the highly powerful Maheswara selected Bārānashi where every body attains to the consummation of religious culture. Learning that Divodāsa had occupied the city, Bhava said to Nikumbha who was by him:—"O king of Ganas, go to the city of Beneres, and make it shorn of its inhabitants by mild means for the king there is very powerful."
Thereupon going to the city of Bārānasi Nikumbha appeared in a dream to a barber by name Kanduka and said to him. "O sinless one, I shall encompass your well-being. Place a faithful image of mine in the city." O king, what he commanded in a dream was all carried out (43–48). Having duly made an announcement to the king at the gate of the city he began daily to worship him (Nikumbha) with scents, garland, incense, lamps, food, and drink. This appeared to be extremely wondrous (49–50). Thus the lord of Ganas was daily worshipped. Thereupon he began to confer thousands of boons on the citizens, such as sons, gold, long life and various desired-for objects (51). The eldest queen of the king Divodāsa was celebrated by the name of Suyasha. Despatched by her husband that chaste damsel appeared there for a son (52). Offering him a grand Pujā she prayed for a son. Thus did she daily come there for a son (53). But for some reason Nikumbha did not give her a son, thinking "If the king gets enraged I shall accomplish my object" (54). Thereupon after a long time the king was possessed by anger. He said "This ghost, stationed at the main gate, is delightedly conferring hundreds of boons on my citizens; why does he not confer one on me? My people in this city are always worshipping him. I requested of him for a son for my queen. Why does not that ungrateful wretch confer a son on me (55–57)? So this ghost does not deserve good treatment from any, especially from me. I shall therefore have the habitation of this vicious-souled one destroyed" (58). Having made this resolution that vicious-souled, wicked king sacked the house of that king of Ganas (59). Having seen his own house destroyed Nikumbha imprecated a curse on the king saying, "I have committed no offence; and still while my house has been ruined, this city, all on a sudden, shall be shorn of its people" (60).
Thereupon by his curse the city of Bārānasi was divested of its people. Having pronounced that curse against the city Nikumbha went to Mahadeva (61). The inhabitants of Bārānasi suddenly fled away to different directions. The God Siva then built his own house in that city (62). Mahādeva lived there sporting with the daughter of the Mountain-king. On account of the liberation being given even to those who did not deserve it the goddess did not like that place. She then said "I shall not live here" (63). Siva said:—"I do not live in my house. My house (body) remains always intact. I shall not go there. Go you, O goddess, to your house (64)." The three-eyed lord, the slayer of Tripura said these words with a smile. From that time that city has been spoken of as Avimukta by the god Siva himself (65). Thus Bārānasi has been described as Avimukta (66). The pious-souled Deity Maheswara, adored of all the gods, lived there in the company of the goddess for the three Yugas, Satwa, Tretā, and Dwapara (67). The city of that high-souled god disappeared in the Kali Yuga. When that city disappeared Maheswara lived there invisible. Thus Bārānasi was cursed and peopled again (68). Bhadrasenya had a son by name Durdama. Having slain the hundred sons of Bhadrasenya Divodāsa spared him out of mercy considering him a child (69). O great king, the emperor Durdama was adopted by Haihaya as his son. In order to put an end to hostilities, Bhadrasenya’s son the high souled Kshatriya king Durdama took back again his ancestral kingdom which had been forcibly occupied by Divodāsa (70-71). Divodāsa begat on Vrishadvati the heroic Pratardana. That boy son of his again defeated Durdama (72). Pratardana had two sons by name Vatsa and Bhāga. Vatsa’s son was Alarka whose son was Sannati (73). Alarka, the king of Kāshi, was truthful and devoted to Brahman. The ancient sages composed the following hymn in praise of the royal saint Alarka (74). "This foremost of the rulers of Kashi will enjoy youth and beauty for sixty thousand and sixty hundred years (75)". By the favour of Lopamudrā he gained that longevity. That youthful and beautiful king had an extensive kingdom. After the termination of the curse that mighty-armed king slew the Rakshasa Kshemaka and laid out again the picturesque city of Bārānasi. Sannati’s son was the pious Sunitha (76-77). Sunitha’s son was the highly illustrious Kshemya whose son was Ketumān whose son was Suketu (78). His son passed by the name of Dharmaketu, whose son was the mighty car-warrior Satya ketu. His son was the king Bibhu whose son was Avarta, and whose son was Sukumāra. His son was the highly pious Dhristaketu, whose son was the king Venuhotra, and whose son was the king Bharga. The province of Vatsa belonged to Vatsa and the land of Bhrigu derived its name from Bhargava (79–82). These sons of Angiras were born in the race of Bhrigu. He had thousands of sons amongst the Brāhmanas, Kshatriyas and Vaisyas. Thus I have described to you the family of Kashi kings. I shall now describe the progeny of Nahusha (83–86).
⁵⁷ Final emancipation from existence.
XXX. ACCOUNT OF THE KING YAYATI
Vaishampayana said:—The highly energetic Nahusha begat on his father’s daughter Virajā six sons gifted with the effulgence of Indra (1). They were Yati, Yayāti, Sang yāti, Ayati and Yāti. And the sixth was Suyāti; of them Yayāti became the king (2). Yati was the eldest of all. Next to him was Yayāti. On account of his being the foremost of the pious he obtained a daughter of Kakuthsthas by name Go. Yati was an ascetic. Having acquired final liberation he was united with Brahman (3). Of the other five Yayāti conquered this world. He espoused Sukrācharya’s daughter Devayani as well as Sharmisthā the daughter of an Asura by name Vrishaparva (4). Devayāni gave birth to Yadu and Turvasu and Vrishaparva’s daughter Sharmishthā to Drahyu, Anu, and Puru (5). Being pleased Sakra gave him a highly effulgent, celestial, golden chariot going every where without any interruption. White celestial and excellent horses, fleet like the mind, were yoked to it. By that chariot he used to accomplish every work. Ascending that car, Yayāti, irrepressible in battle, within six nights conquered the entire earth and even the gods with Vāsava (6-7). That car was in the possession of the Pauravas till Sunāmā was born, O Janamejaya (8). Kuru’s son the king Parikshit lost that car by the imprecation of the intelligent Gārgya (9). O Janamejaya, that king slew the harsh-speeched boy of Gārgya and accordingly he was guilty of the crime of Brahmanicide (10). With a stench all about his body that royal saint moved about hither and thither. Then cast off both by the citizens and villagers he could not enjoy happiness anywhere (11). Thereupon stricken with grief he could not find relief anywhere. He then sought refuge with the ascetic Indrota born in the race of Shounaka (12). Indrota then undertook the celebration of a horse-sacrifice for purifying that king (13). When he bathed after the termination of a Yajna, that stench disappeared from his body. Then O king, the lord of gods, with pleasure, gave away that celestial car to Vasu the king of Chedis; from him Vrihadratha acquired it (14). From him that car gradually passed into the hands of Jarāsandha. Thereupon slaying Jarāsandha Bhima, the descendant of Kuru, delightedly conferred that most excellent car on Vāsudeva.
Having conquered the earth consisting of seven insular continents with its oceans Yayāti divided it (amongst his sons). Nahusha’s son installed Turvasa as the king of the south-eastern quarter, Anu and Druhya as the kings of the northern and eastern divisions respectively, the eldest Yadu as the king of the north-east, and Puru as the king of the Central division. Even now they are righteously ruling over the earth consisting of seven insular continents and various cities in their respective provinces. O foremost of kings, I shall afterwards describe their progeny (15–20). Having been thus blessed with five sons and conferred upon them his bows, arrows and the charge of the kingdom, the foremost of men, that king Yayāti was possessed by decrepitude. Divested of weapons when that ever victorious king cast his eyes on the earth he felt joy. Having thus divided the earth he said to Yadu (21–22):—"Retiring from thy office, O my son, do thou take this decrepitude of mine upon thee. Making over my decrepitude to thee and being gifted with thy youth and beauty I shall range over the earth." Whereto Yadu replied (23):—"I have promised to give alms to a Brāhmana. It has not been decided as yet. Without ascertaining this I cannot accept your decrepitude (24). There are many inconveniences regarding food and drink in decrepitude. Therefore, O king, I do not like to take your decrepitude on me (25). O king, you have many other sons who are more beloved than I. Therefore, O pious king, command any other son of yours to take your decrepitude" (26).
Thus accosted by Yadu the king was filled with anger. Then blaming his son Yayāti, the foremost of speakers, said (27):—"O you of vicious intellect, disregarding me who am your preceptor and who have given you education, whom else can you seek and what religion can you follow?" (28) Having addressed Yadu thus in anger he imprecated a curse on him, saying, "O foolish wight, your sons will be deprived of their kingdom" (29).
That king, the foremost of Bharatas, likewise requested Turvasu, Drahyu and Anu and was equally dishonoured by them all (30). Being enraged that ever victorious Yayāti cursed them all as I had described to you before, O foremost of the royal saints (31). Having thus cursed his four sons who preceded Puru the king said to him, O descendant of Bharata (32). "O Puru, if you agree, I shall transfer this my decrepitude to you and being invested with your beauty and youth I shall roam over this world" (33). His powerful son Puru accepted his decrepitude. Yayāti too, endued with Puru’s beauty, ranged over the earth (34). Seeing the termination of pleasures, O foremost of Bharatas, that lord lived in the Chaitraratha forest with Vishrāvyā (35). When he was satiated with enjoyments the king came to Puru and took back from him his decrepitude (36). Hear, O great king, the songs sung there by Yayāti. Hearing them a man withdraws himself from pleasures as a tortoise draws in its limbs (37). "Desire is never satiated with the enjoy ment of its object. It rather assumes proportions like a fire when clarified butter is thrown into it (38). Rice, barley, gold, animals and women, that are on earth, are not sufficient to afford satisfaction to one man. Seeing this even men are not brought to their senses (39). When a man does not commit injury to any creature even by his action, thought and words, he is unified with Brahman (40). When a man is not afraid of another, when no one is afraid of him, when he cherishes no desire or malice he is unified with Brahman (41). Verily does he attain to happiness when a man relinquishes thirst, which wicked people can never cast off, which does not wear out even when a man is possessed by decrepitude and which is like a fatal malady (42). When a man is worn out with age his hairs and teeth fall off but the desire for life and wealth never disappears (43). Whatever pleasure is there in this world derivable from the satisfaction of sensual appetites, whatever great heavenly pleasure is there none of them is equal to the one sixteenth of the pleasure derived from the extinction of desire" (44). Having said this the royal saint Yayāti retired into the forest with his wife and for many long years he carried on hard austerities (45). Having carried on his penances on the Bhrigu hill that great ascetic, renouncing his body, attained to heaven with his wife (46).
O great king, in his family five royal saints were born. By them the whole earth was occupied as by the rays of the sun (47). Hear now of the family of Yadu honored by all the royal saints. In his family Nārāyana Hari, the perpetuator of Vrishni race, took his birth (48), O king, he, who listens to the sacred biography of the king Yāyāti or reads it, acquires health, offspring, long life and renown (49).
XXXI. AN ACCOUNT OF PURU’S FAMILY
Janamejaya said:—O Brahman, I wish to hear truly and separately of the families of Puru, Drahyu, Anu, Yadu, and Turvasu. Do you describe them at length from the very beginning while describing the race of Vrishnis (1–2). Vaishampāyana said:—O king, hear first of your own family, the brave Puru race, from the very beginning in which you have been born (3). O king, I shall describe to you the most excellent family of Puru as well as those of Drahyu, Anu, Yadu and Turvasu (4). O Janamejaya, Puru’s son was a highly powerful king; his son was Prachinvān who conquered the eastern quarter (5). Prachinvāna’s son was Pravira whose son was Manasyu. His son was the king Abhayada whose son was the king Sudhanwā. His son was Vahugava whose son was Shamyāti (6-7). His son was Rahaswati whose son was Roudrāshwa. The latter had ten sons and daughters (8). The sons were respectively named Dashārneyu, Krikaneyu, Kaksheyu, Sthandileshu, Saunateshu, Richeyu, Sthaleyu, the highly illustrious Jalayeu, Dhaneyu and Vaneyu. The daughters were named Rudrā, Shudra, Bhadrā, Shaladā, Maladā, Khalā, Chalā, Valadā, Suratha and Gochapata. These ten daughters defeated, with their beauty, Urvashi and other jems of women (9-11). The Rishi Prabhākara, born in the race of Atri, was their husband. He begat on Rudrā his illustrious son, Soma (12). When defeated by Rāhu the sun falls down on earth, and when the whole world is accordingly enveloped with darkness he spreads his rays all over (13). When that sage said "May good betide you" the sun, according to his words, did not fall from the sky (14). The great ascetic Atri was the founder of great families. At his sacrifice even the celestials carried the riches (15). This high-souled Rishi begat on the ten daughters of Roudrāshwa ten sons ever engaged in carrying on hard penances (16). O king, those Rishis, who had mastered the Vedas, were the founders of families. They passed by the name of Swastatreya. But Atri had no money (17). Kasheyu had three sons who were all mighty car-warriors—they were Subhānava, Chākshusa and Parmekshu (18). The learned king Kālānala was Subhanavā’s son. His son was the pious Srinjaya (19). The heroic king Puranjaya was Srinjaya’s son. O king, Janamejaya was Puranjaya’s son (20). The royal saint Mahāshāla was Janamejaya’s son. He was well-read in the Vedas and renowned on earth (21). The pious Mahāmanā was Mahāshāla’s son. He was heroic, liberal-minded and honoured of all gods (22). O descendant of Bharata, Mahāmanā begat two sons, the pious Ushinara and Titikshu, endued with great strength (23). Ushinara had five wives born in the families of royal saints—Nrigā, Krimi, Navā, Darvi and Drisadvati (24). He begat on those wives five sons who perpetuated his race. By carrying on hard austerities he got all those sons in his old age, O descendant of Bharata (25). Nrigā’s son was Nriga, Krimi’s son was Krima, Navā’s son was Nava, Darvi’s son was Suvrata and from Drisadvati was born the king Sivi. Sivi’s sons passed by the name of Sivis, and Nrigā’s sons by that of Youdheyas (26–27), Nava’s capital was Navarāshtra and that of Krimi was Krimita; whereas the metropolis of Suvrata was celebrated by the name of Amvastha. Hear from me the names of Sivi’s sons (28). He had four sons who were famous in the three worlds for their heroism. They were Drishadarbha, Saviria, Kaikaya and Madrapā (29). Their prosperous cities passed by the names of Kaikeya, Madrapa and others. Vrishadarbha and others were all very heroic. Hear now the names of the sons of Titikshu (30). O scion of the Bharata race, Titikshu’s son Ushadratha was the king of the eastern division. His son was Phena whose son was Sutapa from whom Bali was born. That (demon) king was born as man. He had a golden quiver (31–32). The king Bali was a great ascetic in the days of yore. He begat five sons in the world who multiplied his progeny (33). Of them Anga was born first. Then were born Banga and Sumha. Next to them were born Pundra and Kalinga. These were the Kshatriya sons of Bali. Brāhmana descendants of Bali also flourished on this earth. O descendant of Bharata, being pleased Brahmā confered on him several boons (34–35). (They were)—the dignity of a great ascetic, a long life extending over a Kalpa, invincibleness in a battle, leadership of a religious order, the vision of three worlds, supremacy in issuing commands, an insight into the subtleties of religion and matchlessness in strength (36–37). The king Bali was then addressed by Brahmā saying "You will always be a defender of the four castes in this world." Thereat he attained to a great equanimity of mind (38). (Bali led a life of celibacy) and accordingly the highly powerful and leading ascetic Dirghatamā begat on his wife Sudeshnā all those Kshetraja sons—the foremost of Munis (39). Having installed his five sinless sons on the throne Bali thought himself blessed. Thereupon practising Yoga that great ascetic, irrepressible unto all, began to wait for time. After a long time, O king, he returned to his own region (40–41). His sons had five provinces, namely Anga, Banga, Sumha, Kalinga and Pundraka. Hear now of the sons of Anga (42). The great emperor Dadhivāhana was Anga’s son. His son was the king Diviratha (43). His son was the learned king Dharmaratha equal to Indra in prowess. His son was Chitraratha (44). Having celebrated a Yajna on the mount Vishnupada the high-souled Chitraratha drank Soma juice with the king of gods (45). Chitraratha’s son was Dasharatha who passed by the name of Lomapada whose daughter was Shantā (46). By Rishyasringa’s favour he got a highly illustrious and heroic son by name Chaturanga who perpetuated his race (47). Chaturanga’s son passed by the name of Prithulāksha whose son was the highly illustrious king Champa (48). Champa’s capital was Champā which formerly passed by the name of Mālini. By the favour of the ascetic Purnabhadra Haryanga was born as his son (49). Thereupon Vibhāndaka’s son, the ascetic Rishyasringa, brought down, by virtue of incantation, Indra’s elephant Airāvata to carry him in this world (50). Haryanga’s son was the king Bhadraratha whose son was the king Vrihadkarmā (51). His son was Vrihadarbha from whom was born Vrihan manā, who begat the heroic king Jayadratha whose son was Dridaratha. O Janamejaya, Dridaratha’s son was Viswajita (52-53). His son was Karna whose son was Vikarna. He had a hundred sons who multiplied the race of Anga. Vrihadarbha’s son Vrihanmanā had two wives in the two beautiful daughters of Chaidya. They were Yashodevi and Satvi who divided the family (54–55). O king, Jayadratha was born of Yashodevi. And from Satvi was born the celebrated king Vijaya, who (by his equanimity of mind and other qualities) was superior to the Brāhmanas and (by heroism and other accomplishments was superior to) the Kshatriyas (56). Vijaya’s son was Dhriti whose son was Dhritavrata. His son was the highly illustrious Satyakarma (57). His son was the mighty car-warrior Suta who adopted Karna as his son. It is therefore Karna was called the son of a charioteer (58). The family of the highly powerful Karna has thus been described. Karna’s son was Vrishasena whose son was Vrisha (59). I have thus described to you the truthful and noble kings of the Anga family who had all many sons and were mighty car-warriors (60). O king, hear now of the family of Roudrāswa’s son Richeyu in which you have been born (61).
XXXII. AN ACCOUNT OF RICHEYU’S FAMILY
Vaishampayana said:—The invincible king Richeyu had none to equal him. His wife was Ivalanā, the daughter of Takshaka (1). That saintly queen gave birth to the saintly emperor Matināra. He had three highly pious sons (2). Of them the first was Tangsu, the second Pratiratha and the youngest was Suvāhu. He had another well-known daughter by name Gouri who was the mother of Māndhāta (3). They were all well-read in the Vedas, conversant with the knowledge of Brahman, truthful, well-versed in the use of arms, powerful and skillful in war-fare (4). O king, Pratiratha’s son was Kanwa whose son was Medhātithi. From him the twice-born ones derived the family of Kānyāyana (5). O Janamejaya, he had a daughter by name Ilini. Tangsu, far more powerful than even the Brahmavādins, espoused her (6). His son was the royal saint Surodha, who propagated religion, was Brahmavādhin, powerful and heroic. His wife was Upadānavi (7). She had four warrior sons. They were Dushmanta, Sushvanta, Pravira and Anagha (8). The heroic Bharata was Dushmanta’s son. (In his boyhood) he passed by the name of Sarvadamana, was high-souled and gifted with the strength of ten million elephants (9). Noble Dushmanta begat on Sakuntalā a son by name Bharata who became Lord Paramount. From him you have all derived the name of Bhāratas (10). A voice from heaven spoke to the king Dushmanta. "The mother is only a leathern case. The son belongs to the father. He takes after him by whom he is begotten (11). O Dushmanta, take care of your son and do not disregard Sakuntalā. O king, a son, born of a portion of the father, releases him from the abode of Death (12). Through you she has conceived. Sakuntalā has spoken the truth." As described by me before when the sons of the king Bharata were all destroyed by the anger of their mother, the great ascetic Bharadwaja, the son of Angira’s son Vrihaspati, was chosen as a son of Bharata by Marutas, the presiding deities of Yajnas (13–14). This instance, of the Marutas assigning this duty to the intelligent Bharadwāja on behalf of Bharata, is often cited (15). Bharadwāja honored the Marutas with sacrifices. When the power of procreating sons was withdrawn from Bharata, Bharadwāja begat a son whose name was Vitatha. When his grandson Vitatha was born Bharata repaired to heaven (16-17).
Thereupon placing Vitatha on the throne Bharadwāja retired into woods. He again begat five sons-Suhotra, Suhota, Gaya, Garga and the high-souled Kapila. Suhotra had two sons (18–19), the highly powerful Kāshika and the king Gritsamati. The latter had sons amongst the Brāhmanas, Kshatriyas, and Vaisyas (20). Kāshika’s sons were Kāsheya and Dirghatapā; by the latter the learned Dhanwantari was begotten (21). Dhanwantari’s son passed by the name of Ketumān. His son was the heroic king Bhimaratha. His son was the celebrated king of Bārānashi by name Divodāsa who slew all the Rākshasas (22–23). At this time, O king, a Rākshasa, by name Kshemaka, depopulated the city of Bārānashi for the high-souled and intelligent Nikumbha imprecated a curse against that city saying that it would be without any inhabitants for one thousand years. As soon as this curse was pronounced against the city of Barānāshi the king Divodāsa laid a most beautiful city on the bank of Gomati (24–25). Formerly the city of Bārānashi was in the possession of the ascetic king Bhadrasenya born in the race of Yadu. Having slain his hundred sons who were all excellent bowmen the king Divodāsa laid out his kingdom there (26-27). The heroic king Pratardanna was Divodāsa’s son. He had two sons, Vatsa and Bharga (28). Vatsa’s son was Alarka from whom Sannatimān was born. Bhadrasenya’s son, the high-souled Durdama was adopted by Haihaya as his son. He regained his ancestral kingdom that was forcibly invaded by Divodāsa. He was out of mercy spared by Divodāsa, who thought him a mere child (28–30). The king Ashtaratha was the son of Bhimaratha. By putting an end to hostilities that Kshatriya killed all the little boys of (Durdama). Alarka, the king of Kāshi, was truthful and looked after the well-being of the Brāhmanas (31–32). That youthful and beautiful king ruled over his kingdom for sixty thousand and sixty hundred years (35). The king of Kāshi was endued both with beauty and youth. By Lopamudrā’s favour he acquired a long life (34). After the termination of the curse that mighty-armed king slew the Rākshasa Kshemaka and laid out again the charming city at Bārānashi (35). The king Sunitha was Alarka’s son. The highly illustrious Kshemya was Sunitha’s son (36). Kshemya’s son was Ketumān whose son was Varshaketu; the latter’s son was the king Bibhu (37). Bibhu’s son was Anartha from whom was born Sukumāra. His son was the mighty car-warrior, the highly energetic and pious king Satyaketu. From Vatsa his province was called Vatsa and from Bhārgava his province was name Bhārga. These were all born as the sons of Angiras in the Bhārgava race. O foremost of Bhāratas, they were Brāhamanas, Kshatriyas and Vaishyas (38–40).
Suhotra’s son was Vrihat who had three sons, Ajamida, Dwimida and the energetic Purumida. Ajamida had three beautiful wives namely Nilini, Keshinā and the beautiful damsel Bhumini (41–42). Ajamida begat the powerful Janhu on Keshni. He undertook the celebration of the great sacrifice Sarvamedha. Gangā solicited him to become her husband. But on his refusing to accept her proposals she flooded his sacrificial ground (43–44), O foremost of Bharatas, beholding his sacrificial ground thus flooded by Gangā, Janhu, the slayer of enemies, grew enraged and said to her:—"O Gangā, I shall exhaust all your waters in the three worlds, by drinking them. You will pay then dearly for your arrogance" (45–46).
Beholding Gangā then drunk up by Janhu the high-souled Rishis made her his daughter by the name of Jānhavi (47). Janhu espoused Yuvanāshwa’s daughter Kāveri. By imprecating a curse on her, Gangā afterwards converted one-half of her body into a river (48). Janhu’s favourite son was the emperor Balākāshwa (49). He was very fond of hunting. His son was Kushika who grew up with the Panhavas in the forest (50). Kushika carried on hard austerities with the desire that he would obtain as powerful a son as Indra. Therefore Sakra, out of fear, took his birth as his son (51). Maghavān, born of his own accord in the race of Kushika, passed by the name of king Gādhi. His sons were Vishwāmitra, Vishwaratha, Viswajit and Viswakrit. O king, their youngest daughter was Satyavati. Richika begat Jamadagni on her (52–53). Vishwamitra’s sons Devarāta and others are celebrated over the three worlds. Hear their names from me (54). Devashrava’s son was Kati from whom the Kātyayanas received their name. Hiranyāksha was begotten on Shālāvatt and Renumān on Renu (55). Besides, O king, there were Sangskritya, Galava and Moudgalya. The families of those high-souled Koushikas are still well-known (56). The Panis, Babhrus, Dhyanajāpyas, the king Devarāta and others, Satangkayana, Soushrava, Louhitya, Yāmadulā, Karishis and Sonshrutas were all descendants of Koushika. Besides there are Saindhavayanas and others. They contract matrimonial alliances amongst themselves according to the distinction of grades. O emperor, the alliance, between the Brāhmana saints Koushikas and the Pouravas is known as the intermarriage between the Brāhmanas and Kshatriyas. Amongst the sons of Viswāmitra Sunasepha was the eldest (57-60). Although born in the race of Bhrigu, that foremost of Munis attained to the station of a Koushika. Viswāmitra had other sons too Devarāta and others (61). Viswāmitra begat a son on Drishadvati by name Ashtaka whose son was Louha. I have thus described the progeny of Janhu (62).
O foremost of men, hear of the other sons of Ajāmida. He begat Sushanti on his wife Nilini (63). From Sushanti was born Purujāti from whom again was Vāhyāshwa. The latter had five sons resembling the immortals (64). They were Mudgala, the king Srinjaya, Vrihadishu, Yavanira and the powerful Krimitāshwa (65). We have heard that the five of them were capable of protecting their country—and they were the lords of the Panchāla Province consisting of prosperous villages (66). Because the five of them were capable of protecting their land therefore it is called Panchala. Mudgala’s sons were the highly illustrious Moudgalyas (67). They were all noble, twice-born and abided by the duties of Kshatriyas. The descendants of Kanwa and Mudgala took the side of Angiras (68). Mudgala’s eldest son was the highly illustrious Brāhmana saint Indrasena from whom was born Badhyashwa (69). He begat twins on Menakā; such we have heard. One of them was the royal saint Livodāsa and the other was the illustrious Ahalyā (70). Sharadvāna begat on Ahalyā the foremost of Rishis Shatanada. His son the highly illustrious Satyadhriti was a master of the science of archery. Seeing a nymph before him he was possessed by desire, the out-come of which was a twin. Going out a-hunting the king Shāntanu, out of mercy, took them up. Accordingly the son was named Kripa and the daughter Kripi, they are called Shāradwatas and known as Goutamas (71–74).
I shall now describe the progeny of Divodāsa. The saintly king Mitreyu was Divodāsa’s son (75). From him branched off the Matrayani line and after him were named the Matreyas. These descendants of Bhrigu took the side of Kshetropota (76). The high-souled Srinjaya had a son by name Panchajana, whose son was the king Somadatta. His son was the highly illustrious Sahadwa whose son was the king Somaka (77–78). When the family was verging on extinction Somaka was again born of the twins of Ajamida. His son was Jantu who had a hundred sons (79). Of them the youngest was Prishata who was Drupada’s father. Drupada’s son was Dhaistadyumna whose son was Dhristaketu (80). These high-souled Somakās are known as Ajamidas. And the sons of the high-souled Ajamida became known by the name of Somakas (81).
O king, the mother of your fore-fathers, Dhumini, desirous of having sons, was the third queen of Ajamida (82). That lady, ever observant of vows, practised, for having a son, hard austerities which it is difficult for women to perform, extending over a million of years (83). O Janamejaya, living on pure and restricted fare, offering duly oblation to fire she used to lie down on Kusa grass intended for fire-worship. Ajamida knew the lady Dhumini and she gave birth to a smoky coloured beautiful son by name Riksha. From him was born Samvarana who again begat Kuru, who passing by Prayaga, laid out the city of Kurukshetra (84–85). After that high-minded king had carried on penances for many thousand years and cultivated that holy and charming province resorted to by the pious, Sakra conferred on him a boon. His family was highly great from whom the Kouravas received their appellation (86–87). Kuru had four sons, namely, Sudhanwa, Sudhana, the mighty armed Parikshit and Pravara at whose name the enemies used to tremble (88). Sudhanwa’s son was the intelligent Suhotra. His son was Chyavana who was well read in the Vedas and other scriptures (89). Chyavana’s son was Krityajna. Celebrating many sacrifices that pious king begat a son equal to Indra in glory (90). He was Vasu the king of Chedis who could range in the sky and move about in the air. He begat on Girika seven sons (91). They were the mighty car-warrior Vrihadratha the king of Magadha, Pratyagraha, Kusha, who passed by the name of Manivahana, Maruta, Yadu the fish Kāli and Sattama. Vrihadratha’s son was known by the name of Kushāgra (92–93). His son was the learned and powerful Brishabha whose son was the pious Puspavāri. His powerful son passed by the name of king Satyatulā (94-95). His son was the virtuous souled Urja whose son was Sambhava. A powerful son was born to Sambhava in two portions which were sewed up by Jarā. And this son was accordingly named Jarāsandha (96-97). That highly powerful Jarāsandha defeated all the Kshatriyas. His son was the powerful Sahadeva (98). His son was the beautiful and highly illustrious Udayu who begat a highly pious son (99). His name was Srutadharmā who lived in the country of Magadha. Parikshita’s son was the pious Janamejaya (100). He had three sons who were all mighty car-warriors; they were Srutasena, Ugrasena and Bhimasena (101). They were all highly prosperous, powerful and brave. Besides these three sons Janamejaya begat on Manimati another two who were named Suratha and Matimān (102). Suratha’s son was the powerful Viduratha whose son was the mighty car-warrior Riksha (103). Though he was the second Riksha he was illustrious like the first. O king, in your family were born two Rikshas, two Parikshits, three Bhimasenas and two Janamejayas. Riksha the second had a son by name Bhimasena whose son was Pratipa. His sons were Shāntanu, Devapi and Vālhika who were all mighty car-warriors (104-106).
O king, the family, in which you have been born, is Shāntanu’s family. O king, Valhika had seven kingdoms (107). Valhika’s son was the highly illustrious Somadatta whose sons were Bhuri, Bhurishrava and Shala (108). The ascetic Devapi was the priest of the gods. He was the favourite son of the high-souled Chyavana (109). The king Shāntanu was the foremost of the Kuru kings. The family in which, O great king, you have been born as Shāntanu’s race (110). He begat on Gangā a son by name Devavrata. He was celebrated by the name of Bhishma the grand-father of the Pāndavas (111). Kāli (Satyavati) gave birth to Vichitravirya who was the most favourite, virtuous-souled and sinless son of Shāntanu (112). Krishnadwaipāyana begat on Vichitravirya’s wife Dhritarāstra, Pāndu and Vidura. Dhritarastra begat on Gāndhāri a hundred sons, of whom Duryodhana was the eldest and became king (113-114). Pandu’s son was Dhananjaya whose son was Abhimanyu who was given birth to by Subhadrā. O king, your father Parikshit is Abhimanyu’s son (115). O king, such is the account of the Puru race in which you have been born. I shall presently describe the families of Turvasu, Drahyu, Puru and Yadu (116). Turvasu’s son was Vanhi, whose son was Gobhānu, whose son was the irrepressible king Traisānu. His son was Karandhama whose son was Marutha. I have mentioned before the name of another Marutta who was the son of Avikshit. This king Marutta had no issue and accordingly he celebrated many Yajnas accompanied with profuse presents. O king, he had a daughter by name Sarmatā. He made a gift of her to the high-souled Samvarta. Afterwards he obtained the sinless Puru king Dushmanta as his son (117-120).
O foremost of kings, thus on account of Yayāti’s curse and of his transferring of his decrepitude Turvasu’s line became identified with that of Kurus. Dushmanta’s son was the king Karuthāma whose son was Akrida. He (again) had four sons whose names were Pāndya, Kerala, Kola and Chola. Their prosperous territories were respectively named Pāndya, Chola and Kerala. O king, Drahyu’s sons were Babhru and Setu. Setu’s son was Angāra who was also known as lord of Maruts. That powerful king was slain, with difficulty, by Youvānāshwa in battle. He fought with him a dreadful combat for fourteen months (121-125). The king Gāndhāra was Angāra’s son, after whose name the celebrated Gāndhāra kingdom still passes. The horses of that province are the best of their kind. Anu’s son was Dharma whose son was Ghrita. Ghrita begat Duduha whose son was Prachetā. Suchetā was Prachetā’s son. I have thus described the family of Anu. Hear, I shall now describe at length the most excellent and powerful family of the eldest Yadu (126-129).
XXXIII. AN ACCOUNT OF HAIHAYAS AND KARTAVIRYA
Vaishampayana said:—Yadu had five sons equal unto the sons of the celestials. They were Sahasrada, Payoda, Kroshta, Neela and Anjika. O king, Sahasrada had three highly pious sons–Haihaya, Haya and Venuhaya. Haihaya’s son was celebrated by the name of Dharmanetra. His son was Kārta whose son was Sāhanja (1–3). That king founded a city named Sāhanjani. The king Mahishmān was his son. By him the city of Mahishmati was founded. The powerful Bhadrasenya was Mahishmān’s son. As recount ed by me before he was the ruler of Bārānashi. Bhadrasenya’s son was Durdama (4–6). Durdama’s son was Kanka who was very intelligent. Kanka had four sons well-known in the world, namely Kritavirya, Kritoujā, Kritavarmā and Kritāgni. From Kritavirya, Arjuna was born who had a thousand arms and became the emperor of the seven insular continents. He alone, in his car effulgent like the sun, conquered the world (7–9). Having carried on hard austerities for a million of years that royal son of Kritavirya succeeded in pleasing Atri’s son Datta who conferred on him four very powerful boons. The first of these, was that he would get one thousand arms (10–11). The second was that the sages would prevent him from imbibing irreligious thoughts. The third was that having conquered the world with fierce Kshatriya energies he would please his subjects duly. The fourth was that when he would gain many battles and destroy thousands of enemies he would be killed in battle by a highly powerful man (12–13). O king, when that ascetic king engaged in a battle, he, by virtue of asceticism and illusory energy, acquired thousand arms. By his dreadful prowess he conquered the earth consisting of seven insular continents, many mountains and oceans. O Janamejaya, we have heard that king duly celebrated seven hundred Yajnas in the seven insular continents (14–16). O large-armed one, in those Yajnas thousands of presents were given away. In those Yajnas golden sacrificial posts and altars were set up. They were all adorned with gods in celestial cars, with Gandharvas and Apsarās. In his Yajnas, the Gandharvas and Nārada sang hymns. Seeing his glory Baridasa was struck with wonder (17-19).
Narada said:—None, among the kings, will attain to the dignity of Kārtavirya by celebrating Yajnas, making presents, by his prowess and knowledge of scriptures (20). People saw him ranging in his car simultaneously, by virtue of his Yoga power, over the seven insular continents with his armour, sword and bow (21). On account of his righteously protecting his subjects that great king lost nothing, never felt any grief nor made a mistake (22). He was the owner of all sorts of jewels and Lord Paramount. He ruled for eighty-five thousand years (23). He performed many Yajnas and owned extensive lands. He was like Indra on account of profuse showers and like Arjuna for his ascetic powers (24). Like the sun shining with all its thousand rays during the autumn he shone with his thousand arms with armours on and hardened by the strokes of his bow-string (25). Having defeated the sons of the Nāga⁵⁸ Karkotaka that highly effulgent king occupied his city, by name Mahishmati, for the habitation of mankind (26). While sporting in the water during the rains that lotus-eyed king changed the current of the ocean with his thousand arms (27). While he sported and bathed in the water of the river Narmadā engarlanded with her foam she used to approach him in fear with her thousand waves (28). When he used to agitate the mighty deep with his thousand arms the great Asuras, living in the nether region, became inert and silent (29). As the mount Mandāra, when thrown off by the gods and demons, (agitated) the ocean of milk so did the king Arjuna, the son of Kritavirya, crush down the waves of the ocean, shake the fish and other huge acquatic animals, whirl the foam with air and create whirlpools of water. Awakened by the motion of the mount Mandāra, terrified by the production of ambrosia and troubled all on a sudden, the huge Uragas became motionless and humble at the sight of that terrible man. They trembled before him like plantain leaves shaken by the evening breeze (30–33). Having vanquished, with his might, the haughty king of Lanka, Rāvana with his army and made him senseless with five arrows he bound him with his bow-string, brought him to the city of Mahishmati and kept him in chains there (34).
Hearing that his son Rāvana had been kept in chains by Arjuna Pulastya went to him. Then solicited by him Kritavirya’s son Arjuna set free Pulastya’s son Rāvana (35). The twang of his bow, when drawn by his thousand arms, was like the clapping of thunder-bolts accompanied by clouds at the time of the universal dissolution (36). But how great was the power of Bhrigu’s son (Parashurāma) who sundered in battle the thousands arms of that king resembling a forest of golden palm trees (37). Once on a time Chitrabhānu, stricken with thirst, begged of him (something). Arjuna conferred on Vibhāvasu the seven insular continents. The fire god (some time after) wished to consume his cities and villages. With the help of that foremost of men, the great Kārtavirya he succeeded in destroying the mountains and forests (38–40). The effulgent Vasishtha, whom Varuna obtained as his son in the days of yore, passed by another name Apava. The fire-god, together with Kārtavirya burnt down the charming hermitage of Varuna’s son. He was therefore greatly terrified. The ascetic Apava, in anger, imprecated a curse on Arjuna, saying:—"Since O Haihaya, you have not left out my hermitage, another man will destroy your work so acquired by you with difficulty. The ascetic, powerful and the mighty-armed Brāhmana, Rāma, the son of Jamadagni born in the Bhrigu race, will chop off your thousand arms and slay you (41-43.)"
Vaishampāyana said:—O king, O subduer of enemies, on account of the imprecation of the ascetic Apava Kritavirya’s son the king Arjuna, under whose righteous rule even his subjects did not lose anything, met with his death. O descendant of Kuru, he himself prayed to Datātreya for this boon (46–47). Amongst the hundred sons of that high-souled one only five survived him. They were all powerful, heroic, virtuous and intelligent, and were proficient in the use of weapons. They were Shurasena, Shura, Dhristokta, Krishna and Jayadhwaja, king of Avanti (48–49). Kārtavirya’s sons were all powerful, and mighty car-warriors. Jayadhwaja’s son was the highly powerful Tālajangha. His sons passed by the name of Tālajanghas. O king, in the race of the high-souled Haihayas, Vitihotra, Sujāta, Bhoja, Avanti, the powerful Toundika, and several others were known by the name of Tālajanghas (50–52). It is needless to describe the descendants of Bharata and Sujāta. The pious Vrisha and others, O king, were born in the Yadu race (53). Vrisha was the head of the family and his son was Madhu. He had a hundred sons of whom Vrishana perpetuated the race. From Vrishana were born the Vrishnis, from Madhu the Mādhavas and from Yadu the Yadavas. These were the various branches of the Haihaya family (51–55). Shura, Shurasena and Shuravira passed by the name of Haihayas. The country, of those high-souled ones, was celebrated by the name of Shurasena. He, who in this world, recounts daily the birth of Kritavirya’s son, Arjuna, does not lose his property. And even if he loses it he acquires it again (56–57).
O king, thus I have described the families of the five heroic sons of Yayāti, celebrated in the world. They are like the five elements preserving the mobile and immobile creation (58). A king, well read in the Vedas and other religious scriptures, becomes the master of five senses and god-like and obtains the five boons which it is difficult to get in this world, if he listens to the various creations of those five kings. By listening to an account of the families of these five kings Ayu acquired renown, riches, sons, power and prosperity (59–60).
Hear, O king, now of the most excellent and powerful family of the pious Krousthu, the head of the Yadu family who performed Yajnas. In his family the lord of the Vrishni race, Vishu was born as Krishna. By hearing of an account of Krousthu’s family a man is freed from all his sins (61–63.)
⁵⁸ The Nagas were evidently an aboriginal race amongst whom many powerful kings flourished.
XXXIV. KROUSTHU’S FAMILY
Vaishampayana said:–Krousthu had two wives Gāndhri and Madri; of them Gāndhari gave birth to the highly powerful Anamitra and Mādri to Yudhājit and Devamidusha. There came into being three offshoots of the Vrishni race, (1-2). Mādri’s son begat two sons Vrishni and Andhaka. Vrishni’s sons were Shaphalka and Chitraka (3). Wherever, O king, the virtuous souled Shaphalka lived there existed no fear of disease or of draught (4). O foremost Bharatas, once on a time Indra, the god of rain, poured no showers in the territories of the king of Kāshi for three years (5). The king accordingly brought the reverend Shaphalka to his kingdom. In consequence of his living there Indra showered rain (6). Shaphalka obtained as his wife Gāndini the daughter of the king of Kāshi. She every day used to distribute kine amongst the Brāhmanas (7). She lived in her mother’s womb for many years. For her living in her mother’s womb for many years, her father said to her:—"Be born very soon. May you farewell, why do you live there?" The daughter from the womb replied "I shall daily give away a cow. If you agree to this I shall take my birth." The father, saying "So be it," satisfied the wishes of his daughter (8-10). Shaphalka begat on Gāndini the heroic and liberal Akrura, who was well read in Shastras, celebrated many Yajnas, gave away many presents and was fond of guests (11). Upāsanja, Shadgu, Mridara, Arimejaya, Arikshipta, Upeksha, Shatrughna, Arimarddana, Dharmadhrik, Yatidharmā, Gidhramoja, Andhaka, Avāhu, and Prativahu were Akrura’s brothers. And the beautiful Sundari was his sister (12–13).
O descendant of Kuru, Akrura begat on Sugātri the daughter of Ugrasena, Prasena and Upadeva powerful like the celestials (14) Prithu, Viprithu, Ashwagriva, Ashwavāhu, Supārshwaka, Gaveshi, Aristhanemi, Ashwa, Sudharmā, Dharmavrit, Suvāhu and Vahuvāhu were the sons of Akrura’s brother Chitraka. He had also two daughters by name Shravishtā and Sravanā. Kroushthu’s third son Devamidusha begat on Ashmaki a son by name Shura. He begat ten sons on his Bhoja queen (15–17). Amongst them the mighty armed Vasudeva, surnamed Anākadunduvi was born first. At the time of his birth bugles were sounded in heaven and the great sound of kettle-drums arose on earth. A great shower of flowers took place at the house of Shura. Vasudeva’s beauty was matchless in the world of men. That foremost of men was beautiful like the moon (18–20). Then were born in order Devabhāga, Devashravā, Anādrishti, Kanavaka, Vatsavān, Grinjima, Shyāma, Shamika and Gandusha. These were the ten sons of Shura. Besides he had five beautiful daughters, namely Prithukirti, Prithu, Shrātadevā, Shrutashravā and Rājādhidevi. Every one of them gave birth to heroic sons. O descendant of Kuru, the king Kunti wanted Prithā (21–23). Therefore Shura conferred her on the aged and worshipful Kuntibhoja. On her thus being adopted by Kuntibhoja she passed by the name of Kunti (24). Anta begat Jagrehu on Shrutadeva. The king of Chedi begat on Shrutashrava the highly powerful Shishupala (25). He was in his previous birth the Daitya king Hiranyakashipu. Vriddhasharmā begat on Prithukirti the highly powerful hero Dantavakra the king of Karusha. Kuntibhoja adopted Prithā as his daughter. Pāndu married her (26–27). Dharma begat on her the pious Yudhishthira, Vāyu (Wind-god) begat Bhimasena and Indra the foremost of heroes Dhananjaya,⁵⁹ equally powerful like him and celebrated in the world. From Anamitra, the youngest of Vrishni’s sons was born Shini (28–29). His son was Satyaka whose sons were Yuyudhāna and Sātyaki. Yuyudhāna’s son was Asanga whose son was Bhumi. His son was Yugandhara with whom the family ended. The great Uddhava was Devabhāga’s son. He was known as the foremost of the learned and was illustrious like a celestial (30–31). Anadhrishthi begat on his wife Ashmaki an illustrious son by name Nivartashatru. Devashravā begat a son by name Shatrughna (32). Devashravā’s son Ekalavya was brought up by Nishādas⁶⁰ and was accordingly called Naishādi (33). Vatsavān had no issue and therefore Shura’s son the powerful Vasudeva gave him his own be gotten heroic son Koushika (34). Gandusha too had no issue and therefore Vishwaksena gave him his four sons namely Chārudeshna, Suchāru, Pānchāla and Kritalakshmana (35). The heroic (Chārudeshna) never used to come back from a battle without fighting. O foremost of men, the large-armed Roukshmineya was the youngest of all (36). Whenever he used to travel thousands of crows followed him with the hope "We shall feed upon the sweet meat of various animals slain by Chārudeshna" (37). Kanavaka had two sons Tantrija and Tantripāla. Avagrinjima had two sons Vira and Ashwahanu. Both of them were heroes. Shyāma’s sons were Sumitra and Shamika. The latter obtained the kingdom. He considered himself unworthy for being the king of one province and accordingly undertook the celebration of a Rājashuya⁶¹ sacrifice (38–39). Having secured the help of Yudhishthira who had no enemies he slew all his foes. Hear, I shall now describe the descendants of Vasudeva (40). He who meditates on this very powerful threefold Vrishni race consisting of many branches is never visited by any misfortune in this world (41).
⁵⁹ Another name of Arjuna. He was named so because he defeated the god of riches, Kuvera.
⁶⁰ A low caste people.
⁶¹ It is a religious ceremony which only an Emperor can perform when he becomes Lord Paramount after subjugating all the Powers. The king Shamika was not satisfied with his being the king of one Province only.
XXXV. VASUDEVA’S FAMILY
Vaishampayana said:—Of the fourteen beautiful wives of Vasudeva, Rohini, of Puru’s race, was the first Madirā, the second, Vaishākhi the third, Bhadrā the fourth, Sunāmā the fifth, Sahadevā the sixth, Devaki the seventh, Shāntidevā the eighth, Shridevā the ninth, Devarakshita the tenth, Vrikadevi the eleventh, Upadevi the twelfth, Sutanu the thirteenth, and Badarvā the fourteenth. The last two were his female attendants (1–3). Rohini, of Puru’s race, was the daughter of Vālhika. O king, she was the first and most beloved wife of Anākadundhuvi (4). Vasudeva begat on Rohini his eldest son Rāina, Shārana, Shatha, Durdhama, Damana, Swabhra, Pindāraka, Ushinara, and a daughter by name Chitrā. O descendant of Kuru, it was Chitrā who passed by the name of Subhadrā (5–6). Vasudeva begat on Devaki the highly illustrious Shouri.⁶² Rāma begat on Revati his beloved son Nishatha. Arjuna begat on Subhadrā the mighty car-warrior Abhimanyu. Akrura begat Satyaketu on the daughter of the king of Kāshi (7-8). Hear, now, of the heroic sons whom Vasudeva begat on his seven noble wives (9). Bhoja and Viyaya were the sons of Shāntideva. Vrika deva and Gada were the sons of Sunāmā (10). Devarakshitā obtained Upāsangavara as his son. Vrikadevi, the daughter of the Trigarta king, gave birth to the high-souled Agāvaha. His priest Shaishirāyana once grew desirous of testing the manhood (of his brother-in-law Gārgya, the priest of the Yādavas) (11–12). On account of a false charge being laid home to him⁶³ Gārgya was filled with anger and remained like black iron for twelve years (13). He then began to live with a cow-herd’s daughter. A nymph, by name Gopāli, came to him in this guise (14). By the command of Shulapāni⁶⁴ Gārgya, made his human wife conceive, the embryo whereof was irrepresible and never to die (15). She gave birth to a highly powerful king by name Kālayavana. Horses, having their heads like those of bulls, used to carry him in battle (16). O king that child grew up in the city of the king of Yavanas⁶⁵ who had no issue. And accordingly he was named Kālayavana (17). Growing desirous of entering into a battle that king questioned the twice born ones. Thereat the omniscient Nārada asked him to fight with the members of Vrishni and Andhaka families (18). Thereupon starting for Mathurā with one Akshouhini⁶⁶ of soldiers Kālayavana sent his messenger to the house of Vrishnis and Andhakas (19). Thereupon being united the Vrishnis and Andhakas, making the highly intelligent Krishna their president, held a conference in fear of Kālayavana (20). Then honoring Pinaki⁶⁷ thev resolved upon flying away from the charming city of Mathurā and thought of settling down in Kushasthali Dwarkā.⁶⁸ He, who being pure and self-controlled, listens to the story of Krishna’s birth, becomes learned, happy and freed from debts (21–22).
⁶² A name of Krishna.
⁶³ The sentences are very elliptical. The purport is, Saishirayana put his brother-in-law Gargya to test and found him self-controlled. He however put a wrong construction on this fact and thought that he had no manhood in him. This enraged Gargya very much whose anger was pacified after twelve years.
⁶⁴ A name of Siva. The word literally means one who has a mace in his hand.
⁶⁵ A class of non-Aryans. The nymph Gopali, after giving birth to that son, left the king.
⁶⁶ A complete army consisting of 1,09,350 foot, 65,610 horses, 21,870 chariots, and 21,870 elephants.
⁶⁷ A name of Siva. Literally it means the holder of Pinaka, a trident or three-pronged spear.
⁶⁸ Dwarka situated in the country of Kanyakuhia or Kanoui.
XXXVI. KROUSHTHU’S FAMILY
Vaishampayana said:—The highly illustrious Vrijinivān was Kroushthu’s son. His son was Swāji the foremost of those celebrating Yajnas (1). Swāhu’s son was the king Ushadgu the foremost of speakers. Desiring to have a most excellent son he propitiated the celestials with various grand sacrifices accompanied with profuse presents. By performing various religious ceremonies he obtained a son by name Chitraratha (2–3). His son was the royal saint Sashavindu who was a hero, performed Yajnas duly and gave away profuse presents (4) The highly illustrious king Prithushravā was Sashavindu’s son. Sages, well-read in Purānas, designate Prithushravā’s son as Antara. His son was Suyajna whose son was Ushata. He was the foremost of all men desirous of celebrating sacrifices according to the prescribed modes of their respective orders (5–6). Shineyu, the repressor of his enemies, was Ushata’s son. The royal saint Marutta was Shineyu’s son (7). Marutta obtained Kamvalavarhisha as his eldest son. He, in anger, performed various religious ceremonies securing excellent fruits in the next world (8). Kamvalavarhisha obtained Sutaprasuti as his son who again begat a son by name Rukshmakāvācha (9). Having slain in battle a very clever warrior wearing a hundred coats of mail with sharpened arrows Sutaprasuti attained to most excellent prosperity (10). From Rukshmakavacha was born Parājit the slayer of hostile heroes. Parājit begat five highly powerful sons, namely Rukshmeshu, Prithurukshma, Jyāmogha, Pālita and Hari. Their father gave away Pālita and Hari to the king of Videha (11-12). Rukshameshu became the king assisted by Prithurukshma. Having been exiled by them both from the kingdom, Jyāmogha lived in a hermitage (13). Living in the forest and acquiring equanimity of mind he was instructed by the Brāhmanas.
Thereupon ascending his car that car-warrior conquered foreign countries and then lived alone in the city of Mirthikavati situate on the bank of Nerbuda. Then conquering the mount Rikshavatam he lived in the city of Shuktimati (14–15). Jyāmogha’s wife Shaivyā was very strong and chaste. The king, although he had no issue, did not espouse any other wife (16). He became victorious in a certain battle and obtained a daughter there. Then the king, in a great hurry, said to his wife "She will be your daughter-in law." Hearing this the queen said "Whose daughter-in-law will she be?" Thereat Jyamogha, the foremost of kings, said "This Upadānavi will be the wife of a son that will be born to you." On account of the hard austerities of that girl that fortunate Shaivyā, in her advanced years, gave birth to a son by name Vidarbha (17-19). Vidarbha begat on that girl two heroic and learned sons well-acquainted with the various modes of warfare by name Kratha and Kaishika (20). His third son Lomapāda was highly pious. His son was Vabhru whose son was Ahvriti. His son Kaishika was learned and highly pious. His son was Chedi after whose name pass the kings of the Chaidya race (21-22). Vidarbha’s son was Bhima whose son was Kunti. He begat two sons, namely, Dhrishta and the powerful Anadhristha. Dhrishtha had three highly pious and heroic sons, namely, Avanta, Dhshārha and the powerful Vishahara. Dashārha’s son was Vyomā from whom was born Jeemuta (23–24). His son was Vrehati whose son again was Bhimaratha. And his son was Navaratha (25). His son was Dasharatha whose son was Shakuni. From the latter was born Karambha. The king Devarāta was Karambha’s son. His son was Devakshatra. The highly illustrious, god-like and sweet-speeched king Madhu, the glory of his race, was Devakshatra’s son. Madhu begat on his wife Vaidarbhi a son by name Maruvasa (26–28). Purudvāna, the foremost of men, was Maruvasa’s son. O foremost of Kurus, he begat on his Bhadravati, born in the race of Vaidarbhas, a son by name Madhu (29). Madhu married a lady of the Ikshwāku family from whom was born Satvāna. He was endued with the quality of goodness and enhanced the glory of the Sātwatas (30). The man, who knows this account of the family of the high-souled Jyāmogha, gets offspring and highest felicity (31).
XXXVII. AN ACCOUNT OF VABHRU’S FAMILY
Vaishampayana said:—O king, Sātwata, endued with the quality of goodness, begat on Koushalyā several sons, namely Bhajina, Bhajamāna, Divya, Devavridha, the mighty armed Andhaka, and Yadu’s son Vrishni. Listen to a detailed account of theirs progenitors (1-2). Bhajamāna had two wives, daughters of Srinjaya, by name Vāhyakā and Upavāhvakā. He had a number of sons by those two wives. Krami, Kramina, Drishta, Shura and Puranjava were begotten on Vāhyka. And Ayutajit, Sahasrājit, Shatajit, and Dāsaka were begotten on Srinjaya’s daughter Upavāhvakā by Bhajamana (3-5). Resolving "I must have a son endued with all accomplishments" the king Devavridha, the performer of Yajnas, carried on hard austerities (6). Controlling his mind he used to bathe in the water of the river Parnāshā and rinse his mouth there with. On account of his constant touch, the river accomplished what he liked (7). Thinking alone, that foremost of rivers Parnāshā resolved upon doing some good by that king. Meditating thus she could not set his eye upon a woman capable of giving birth to such an accomplished son. She accordingly made up her mind to become herself the wife of that king (8–9). Thereupon becoming a maiden and assuming a most handsome form she selected that king as her husband. He too liked her (10). She then conceived through that liberal-minded king. In the tenth month, she, from king Devāvridha, gave birth to a highly accomplished son by name Vabhru. In this family while describing the accomplishments of the noble Devāvridha the sages, well-read in the Puranas, used to say:—Before us, at a distance from us and near us we behold the king Devavridha range assuming various forms by virtue of his illusive energy (11-13). Vabhru was the foremost of men, and Devāvridha was equal unto the celestials. Being slain in battle by Devāvridha and Vabhru four hundred and sixty two thousand men attained to the region of Brahma. Vabhru celebrated many Yajnas, made away gifts, was learned and conversant with the knowledge of Brahman. His weapon was very strong. Besides he was of glorious deeds, highly effulgent and the foremost of Sātwatas. His family was extensive and his descendants were Mārtikavata Bhojas (14–16). From Andhaka Kāshya’s daughter obtained four sons, namely Kukura, Bhajamāna, Shama and Kamvalavarhisha (17). Kukura’s son was Dhrishnu and Drishnu’s son was Kapotaroma. His son again was Tittiri (18). From him was born Punarvasu, whose son was Abhijit who had two children (19). Both Ahuka (a son) and Ahuki (a daughter) were well-known and the foremost of all celebrated persons. The following hymn was chanted in Ahuka’s praise (20). "Encircled by his pure souled descendants he (was noble and energetic) like a young horse". When that king first went out on his excursion he was protected by the gods⁶⁹ (21). There was none amongst those who followed this Bhoja king who had no issue, who had not made away a hundred presents, who had not a life extending over a thousand years, who was not of pure deeds and who did not perform Yajnas (22). At the command of Ahuka ten thousand cars with ten thousand elephants, having yokes, pieces of wood at their bottom, flags attached to them, with sounds like the muttering of clouds and golden and silver chains, used to proceed to the eastern quarter (23–24). An equal number of cars and elephants was placed in the northern quarter. Having brought under subjection all his commanders Ashuka used to go about with his kinsmen in his car adorned with a gridle of small bells (25). The Andhakas conferred on Avanti king Ahuka’s sister Ahuki. Ahuka begat two sons on the daughter of the king of Kāshi (26). They were Devaka and Ugrasena who were both like the sons of celestials. Devaka had four god-like sons (27). They were Devavān, Upadeva, Sudeva, and Devarakshit. He had seven daughters of all whom he conferred on Vasudeva (28). They were Devaki, Shāntideva, Sridevā, Devarakshita, Vrikadevi, Upadevi and Sunāmni was the seventh (29). Ugrasena had nine sons of whom Kangsa was the eldest. Others were Nyagrodha, Sunāmā, Kanka, Shambhu, Subhamija, Rāshtrapāla, Sudhanu, Anadhrishti and Pushtiman. They had five sisters, namely, Kāngsā, Kangsavati, Sutanu, Rāshtrapāli, and the beautiful Kangkā. I have described the family of Ugrasena, born in the Kuru race (30–31). Meditating on this highly energetic Kuru race, a man, having offspring, gets a big family (32).
⁶⁹ There is another meaning of this text. He used to go out on a conveyance drawn by eighty men. Ashiti means eighty. Charma means a wooden conveyance and Yukta means seated. The meaning that we have adopted is thus made out. Ashitayas means gods, Charma leathern protector of arrows; Yukta protected i.e. he was protected by the gods as arrows are protected by leathern cases i.e. the gods were like leathern cases to him. Both the meanings are equally good. The former gives an idea of his splendour. The latter shows that he was in the good grace of the celestials.
XXXVIII. AN ACCOUNT OF SWYAMANTAKA JEWEL
Vaishampayana said:—Bhajamāna’s son was Viduratha, the foremost of car-warriors. The heroic Rajādhideva was Viduratha’s son (1). Rājādhideva had a number of highly powerful sons, namely the powerful Datta, Atidatta, Shonaswa, Swetavāhana, Shami, Dandasharmā, Dattashatru and Shatrujit. They had two sisters by name Shravana and Shravishtha (2–3). Shami’s son was Pratikshtra whose son was Swayamboja and whose son was Hridika (4). His sons were of dreadful prowess. Of them Kritavarmā was the eldest and Shatadhanwā was the second (5). The celestial saint Chyāvana begat for him four sons and two daughters. The sons were Vishak, Vaitarana, Suvāntā and Adhidānta. The daughters were Kamadā and Kāmadantika (6). Kamvalavarhisha had a learned son named Devavān who had three sons namely Asamouja, Veera and Nāsamoujā (7). Asamouja had no issue and therefore Andhaka conferred on him his three sons namely Sudangstra, Suvāhu and Krishna (8). These and various others members of the Andhaka family have been described to you. He, who daily meditates upon Andhaka family, forsooth gets his family multiplied. Krousthu had two wives, Gāndhāri and Mādri (9-10). Gandhāri gave birth to the highly powerful Anamitra and Mādri gave birth to Yudhājit and Devamidusha (11). Anamitra was ever irrepressible and subduer of his enemies. His son was Nighna who had two sons Prasena and Satrājit both of whom were subduers of hostile armies. Living in the city of Dwarkā Prasena obtained from the ocean the peerless celestial jewel called Swyamantaka. The sun was his friend as valuable as his life (12–14). Once on a time after the expiration of the night that foremost of car-warriors, ascending his chariot, went to the bank of the ocean for bathing and worshipping the sun (15). When he worshipped the god of rays the invisible lord Vivaswan appeared in effulgence before him (16). Thereupon the king said to the Lord Vibhakara before him—"O lord of rays, I see thee although before me in thy same circular effulgent form as I always behold thee in the sky. Thou hast appeared before me as a friend but what special favour have I got (17-18)?" Hearing this, the lord took out from his neck the peerless jewel Swyamantaka and gave it to him (19). Thereupon the king saw him in his form. Seeing him he was pleased and conversed with him for a moment (20). While Vivaswān was about to go away the king again said to him:—"O lord, it behoveth thee to confer upon me this jewel with which thou dost always light the worlds" (21). Thereupon Bhāskara gave him the jewel Swyamantaka. Holding it the king entered his own city (22). All the people followed him thinking that the sun was going. Filling all the citizens with wonder the king entered the inner appartment (23). The king Satrajit, with great delight, conferred that peerless celestial jewel Swyamantaka on his brother Prasena (24). That jewel used to produce gold in the palace of Vrishnis and Andhakas. (By its power) the god of rains used to pour shower in due season and there was no fear of disease (25). Govinda grew desirous of acquiring that peerless jewel Swyamantaka from Prasena. Although capable he did not take it by force or pilfer it (26). Once on a time adorned with that jewel Prasena went out a-hunting. He was, for that Swyamantaka, slain by a wild lion (27). Killing that flying lion a highly powerful bear took that jewel and entered into his den (28).
Hearing of the death of Prasena, all the members of Vrishni and Andhaka families entertained suspicions against Krishna, because they knew that he had a fancy for that jewel (29). Knowing their suspicion and thinking that he himself was innocent the virtuous-souled Krishna, resolving "I must bring the jewel" set out for the forest where Prasena went for hunting. Following his foot-seps along with his followers and ransacking the mountains Rikshavan and Vindhya the great Krishna was stricken with fatigue. He then saw Prasena and his horse killed there but did not find the jewel. He then saw near Prasena the lion killed by the bear. It was surmised by the footsteps. Following them he searched for the den of the running bear (30–34). He heard the voice of a female in the huge den of that bear. A nurse was giving play with that jewel to Jamvavān’s son and saying "Do not weep" (35).
The nurse said:—"The lion killed Prasena and he has been killed by Jamvavān. Therefore, O my good boy, do not weep. This Swyamantaka belongs to you (36)".
Thereupon keeping all the Yadavas with Baladeva at the mouth of the den and displaying a beautiful form and voice Krishna, with Sharnga bow, silently entered into it. And having entered there by force the Lord beheld the bear (37–38), Govinda wrestled with Jāmvavān in that den for twenty-one days (39). After Krishna had entered the den all the Yādavas, headed by Baladeva, returned to Dwarkā and announced that he had been slain (40).
Having vanquished the highly powerful Jāmvavan he married the most beloved daughter of the king of bears by name Jamvavati and took away the jewel for clearing himself (of the charge) (41). Then saluting the king of Rikshas he came out of the den. Enveloped with great beauty, he, afterwards, returned to the city of Dwarkā (42). Having thus brought the jewel and cleared himself of the charge he handed over Swyamantaka to Satrajit in an assembly of the Sātwatas (43). Having thus acquired the jewel Swyamantaka Krishna, the slayer of enemies, who had been accused of a false charge, cleared himself of the guilt (44). Satrajit had ten wives who gave birth to a hundred sons. Of them three were well-known. Bhangakara was the eldest, the heroic Bātapati was the second, and Viyatsnāta was the third. O king, he had three daughters well-known in all the quarters (45–46). They were Satyabhāmā, the most excellent of women, Bratini, of firm vows and Praswāpini. Sātrajit married them all with Krishna (47). Bhangakara had two sons, the foremost of men, Sabhāksha and Nāreya. Both of them were accomplished, and well-known for their beauty (48). Madri’s son Yudhajit had a son by name Vrishni. He had two sons, Shaphalkā and Chitraka (49). Shaphalka married the daughter of the King of Kashi. Her name was Gāndini and her father used to give away a cow every day(50). She gave birth to the great Akrura who was fond of guests and performed sacrifices accompanied with profuse gifts, Upasanja, Mangu, Mridura, Arimejaya, Girikshipa, Upiksha, Shatruhā, Arimardana, Dharmabhrit, Yatidharmā, Gridhra, Bhoja, Andhaka, Suvahu and Prativāhu and to a beautiful daughter by name Sundari. That beautiful girl was the queen of Virutashwa, was endued with beauty and youth and was charming unto all (51-54). O descendant of Kuru, Akrura begat on Ugraseni two sons, Sudeva and Upadeva, who were both powerful like the celestials (55). Chitraka had many sons, namely, Prithu, Viprithu, Aswagriva, Ashwavāhu, Supārshwa, Gaveshi, Aristhnemi, Aswa, Sudharmā, Dharmabhrit, Suvāhu and Vahuvāhu and two daughters by name Shravishthā and Shravanā. He, who reads of this false accusation against Srikrishna, suffers from no such thing in his life (56–58).
XXXIX. AN ACCOUNT OF AKRURA
Vaishampayana said:—Akrura had that peerless jewel which Krishna conferred on Satrājit, stolen by Shatadhanwā (1). Akrura always wished to have the beautiful Satyabhāmā.⁷⁰ As soon as he got an opportunity he desired to possess that valuable jewel (2). Thereupon, having slain Satrājit at the dead of night the highly powerful Shatadhanwā took away the jewel and made a present of it to Akrura (3). Taking that jewel he made Shatadhanwā promise that he would never give out that the jewel was in his (Akrura’s) possession (4). (He said):—"If Krishna attacks you I shall follow you. Forsooth the whole of Dwarkā is now under my control (5)." On her father (Satrājit) being slain the illustrious Satyabhāmā, stricken with grief, got on a chariot and repaired to the city of Barawāvata (6). She then communicated to her husband what had been perpetrated by Shatadhanwa of the Bhoja race. Then stricken with grief and standing by his side she began shedding tears (7). Having performed the watering ceremony of the Pāndavas burnt in the house of lac⁷¹ Krishna engaged Satwaki to perform their obsequial rites (8).
Thereupon hurrying on to the city of Dwarkā the graceful slayer of Madhu⁷² said to his elder brother Haladhar⁷³ (9) "Prasena has been killed by a lion and Satrājit has been slain by Shatadhanwā. Therefore I am the master of the jewel Sywamantaka (10). Therefore speedily get on your car, O mighty armed hero. After slaying the highly powerful Bhoja Swyamataka will be ours (11)". Thereupon there arose a terrible encounter between Krishna and Shatadhanwā The latter saw Akrura on all sides (12). Thereupon beholding both Krishna and Shatadhanwā enraged Akrura, though capable, out of wickedness did not help the son of Hridika (13). Thereat stricken with fear Shatadhanwā took to his heels. With one mare he travelled over a distance of more than a hundred _Yojanas_⁷⁴ (14). O king, Shatadanwa, of the Bhoja race, had a mare that could go over a distance of a hundred Yojanas, by name Vijnātāhridayā. With her he fought with Krishna (15). Having travelled over a distance of a hundred Yojanas Shatadhanwa found her motionless and seeing the increased motion of the car he left her off (16). Thereupon, O descendant of Bharata, on account of the exhaustion and misery of that mare all his vital breaths went up to the sky. Then Krishna said to Rāma. (17). "Wait here, O you of large arms. I have seen the wretched plight of the mare. Going on foot I shall carry away the jewel Swyamantaka (18)". Thereupon, O king, going on foot, Achyuta (Krishna), highly skilled in the use of arms, killed Shatadhanwa on the way to Mithila (19). Having slain the highly powerful Bhoja king he did not see Swyamantaka. And seeing Krishna return Balarāma said to him "Give me the jewel" (20).
Krishna said:—"I have not got it." Thereat Rama was filled with anger. Repeatedly exclaiming "Fie on you, Fie on you," he replied to Janarddana (21). "I forgive you because you are my brother. May you farewell. I go away. I have nothing to do with you or other Vrishnis of Dwarkā (22)." Thereupon Rāma, the subduer of enemies, entered the city of Mithilā. He was then honored with all becoming presents after his heart by the king of Mithilā (23). In the interval the most intelligent Vabhru began to collect various articles for the performance of sacrifices (24). The highly illustrious son of Gāndini, on account of the jewel Swyamantaka, entered into the initiation-like coat of mail⁷⁵ for protecting himself (25). He devoted most excellent jewels and various other articles to the performance of sacrifices for sixty thousand years (25). That sacrifice, of the high-souled Akrura consisting of food and various presents, was called the Akrura Yajna (27). Thereupon repairing to the city of Mithilā the king Duryodhana received from Balabhadra the most excellent instructions in the use of clubs (28). Thereupon propitiating Balarāma all the mighty car warriors of the Vrishni race and the high-souled Krishna brought him back to the city of Dwarkā (29). Then the foremost of men Akrura, with Andhakas, left Dwarkā. Slaying the highly powerful Satrājit in battle with all his friends Krishna, in feat of dissension amongst his kinsmen, neglected him (Akrura). After the departure of Akrura Pākashasana⁷⁶ did not pour rain (30–31). When the whole country was devastated by draught the Kukuras and Andhakas began to propitiate Akrura (32). When the liberal Akrura returned to Dwarkā the thousand-eyed Indra began to discharge showers on the bank of the ocean (33). O foremost of Kurus, in order to please Krishna the intelligent Akrura gave him in marriage his sister Sushilā (34). Guessing by his riches and liberality that Swyamantaka was with Akrura, Janarddana said to him in the midst of an assembly "O lord, the jewel is in thy possession. Do thou give it to me. O giver of honors; do not cheat me. O sinless one, the anger, that possessed me sixty years before, is now enkindled all on a sudden. A long time has elapsed. Give me the Jewel therefore (35–37)."
Thereupon at the words of Krishna the high-minded Akrura, without experiencing the least pain, gave him the jewel in the midst of the assembled Sātwatas (38). Receiving from Akrura the jewel who gave it away with all simplicity, Hari, the repressor of enemies, returned it to him with a delighted heart (39). Obtaining the jewel from Krishna’s hands and placing it on his breast, Akrura shone there like the sun (40).
⁷⁰ The sentence is elliptical and requires a little elucidation. Akrura had in view of marrying Satyabhama. But when he found that she had been given away to Krishna he was mortified. He was then seeking for an opportunity of getting the jewel Swyamantaka.
⁷¹ This refers to an incident in the Mahabharata. Duryodhana treacherously invited the Pandavas to a house of lac constructed for that purpose and set fire to it. They, however, being informed of it beforehand, escaped. Duryodhana, however, thought that they had been consumed and Krishna, to keep up an appearance, was performing the obsequial rites. [See Jatugrihadaha Parva.]
⁷² The word in the text is Madhusudana, a name of Krishna. He was called so on account of his killing the demon king Madhu.
⁷³ A name of Balarama because he always used to carry a plough-share in battle.
⁷⁴ A measure of distance equal to four Kroras which at 8,000 cubits or 4,000 yards to the Krora or Kos will be exactly nine miles; other computations make the Yojana but about five miles, or even no more than four miles and a half.—Wilson.
⁷⁵ He initiated himself for the performance of sacrifices, for any one so doing is a proof against all misfortunes.
⁷⁶ A name of Indra, the god of rain. He obtained this appellation after slaying a demon by name Paka. The word literally means, "the chastiser of Paka."
XL. A DESCRIPTION OF VISHNU
Janamejaya said:—O Brahman, the sages describe in the Puranas, the incarnations of Vishnu of unlimited energy We have heard from them that the Lord incarnated himself as a boar. But we do not know fully his history, his commands, his deeds, his accomplishments, his objects, his conduct and prowess when he assumed before (this form) (1–3). We have heard that Krishna Dwaipāyana⁷⁷ described this great boar-incarnation before the twice-born ones when they assembled at a sacrifice (4), O Brahman, I have heard how Madhusudana, incarnating himself as a boar, saved with his tusks, the earth sunk in the ocean (5). O Brahman, now I wish to hear at length the various deeds performed by the intelligent Hari the slayer of enemies in his boar and various other incarnations⁷⁸ (6). You alone are capable of describing in order the various deeds of the lord and his character, O Brahman (7). Why did the lord Vishnu, the king of the celestials and the slayer of his enemies, take his birth as Vāsudeva in Vasudeva’s family (8)? Why did He, leaving the land of gods, abounding with immortals and pious men, come down on earth (9)? Why did He, who is the king of gods and men and from whom the earth has emanated, convert his celestial body into a human form (10). Why did He, who is alone turning the healthy circle of mankind, and who is the foremost of the holders of discus, set his heart upon assuming a human form (11)? Why did the lord Vishnu, who protects all the great men of the world, come down on earth as a milkman (12)? Why was Shrigarbha⁷⁹ identical with elements, who is the cause of the great elements conceived by a woman ranging on earth (13)? He, desired by the celestials, occupied the three worlds with his three foot-steps⁸⁰ and thus laid down on earth the three roads of three Vargas⁸¹ (14). He, at the time of the universal dissolution, drank up the earth and assumed the form of water. He then converted the whole earth into one sheet of water⁸² (15). He assumed in the days of yore the form of a boar and saved the earth with his tusks (16). Having vanquished the Asuras on behalf of Puruhuta⁸³ that foremost of gods conferred upon the celestials the three worlds in the days of yore (17). Assuming the form of a man-lion he killed the prime Daitya the highly energetic Hiranyakasipu⁸⁴ (18). Assuming the form of the submarine fire Samvartaka the lord, in the days of yore, drank the watery oblations of the submarine region (19). O Brahman, in various thousands of Yugas that Lord appeared with a thousand heads, a thousand eyes and a thousand feet (20). When the whole world was converted into one sheet of water, when the entire mobile and immobile creations were destroyed there sprang from his navel a lotus on which Brahmā (Grand-father) rested (21). In the encounter with Tāraka, he, assuming a form consisting of all gods and holding all weapons, slew the demons (22). Seated on Garuda and assuming a huge proportion he killed the great demon Kālanemi and vanquished the great Asura Taraka (23). Being engaged in eternal Yoga and resorting to his illusive energy he lay on the northern side of the ocean of milk from which came out ambrosia (24). On account of the consummation of her hard austerities Aditi conceived that celestial ancient Purusha who was like the churning rod of the celestials. Coming out of her womb as a dwarf he satisfied the desire of Indra who had been confined by the demons (25). Placing his feet in all the worlds he placed all the demons in the water. And making the gods playful in heaven he conferred upon Indra the kingdom of gods (26). He laid down the rules of Gārhapatya⁸⁵ and Anwāharya⁸⁶ works, created the various articles of sacrifice such as Dakshina,⁸⁷ Diksha,⁸⁸ Chamasa⁸⁹ and Ulukhula,⁹⁰ created the fire where oblations could be offered, made the sacrificial altar, Kusha,⁹¹ Sruva,⁹² Prokshaniya,⁹³ and Dhruva⁹⁴ created the three sorts of ambrosia beneficial to the bath after the celebration of a sacrifice, made the twice born ones offer Havya⁹⁵ and Kavya,⁹⁶ and the celestials to partake of the former and the ancestral manes of the latter. After the lines laid down by Parameshthi (Brahmā) He, in the days of yore, by various sacrificial Mantras,⁹⁷ made divisions of Yupas,⁹⁸ Samidhas,⁹⁹ Srukas,¹⁰⁰ Soma,¹⁰¹ the sacred Paridhri,¹⁰² and of various other sacrificial articles, of the room for placing sacrificial fire of the members, of _Yajamānas_¹⁰³ and a classification of _Medha_¹⁰⁴ and other excellent sacrifices. Having made various classifications of Yugas and displaying his prowess before all men he created Kshana,¹⁰⁵ Lava,¹⁰⁶ Kāshtha,¹⁰⁷ Kalā,¹⁰⁸ the present, past and future, divisions of time, Muhutta,¹⁰⁹ Tithi,¹¹⁰ months, fortnights, years and seasons, the three divisions of the length of life, the multiplication of the characteristics and the beauty of the mobile and immobile creations, the three Varnas,¹¹¹ the three Lokas¹¹² the three Vedas,¹¹³ the three fires,¹¹⁴ three Kālas,¹¹⁵ the threefold actions,¹¹⁶ the three Upāyās¹¹⁷ (means), and the threefold Gunas¹¹⁸ (30–35). By his endless actions these three worlds had been created by Him before. He is the creator of all the elements and Gunas and identical with them all (36). By introducing birth and death amongst mankind he makes them move about in the universe. He sports everywhere in the shape of an animal. He is the lord of the universe (37). He is the refuge of the pious and he (only) punishes the wicked. He is the origin of the four Varnas and the protector of the four Hotras¹¹⁹ (38). He is the master of the four-fold knowledge and the preserver of the four Asramas.¹²⁰ He is identical with the various directions, with the sky, with the air, fire and water (39). He is identical with the sun, the moon and the rays. He is the lord of Yogins and He only brings about the termination of the night. He is identical with the most excellent lustre and tapas of which we hear (40). The sages designate him as the thread that connects all the souls; and the whole universe is His form. The Vedas and all the works exist in Nārāyana (41). Nārāyana is the greatest virtue and is the most most excellent condition. Truth exists in Nārayanā and Tapas exists in Him (42) Salvation exists in Nārāyana and Nārāyana is the most excellent refuge. He is the Aditya and other gods and he is the slayer of demons (43). At the time of the universal dissolution he destroys all. He is the death unto the regent of the dead who destroys all. He is the lord of (Manu and others) who have instituted various orders of honour amongst mankind and he is more sacred than (Ganga and others), who purify the mankind (44). He is the object of learning unto those who are conversant with the Vedas; he is the lord of the self-controlled (Rishis); he is more handsome than all handsome objects, he is like fire unto those who are endued with fire-like effulgence (45). He is the mind of men, the ascetic energy of the ascetics, the morality of those who are strict moralists, the energy of the energetic, the creator of all creations and the most excellent origin of all the worlds (46). He is the idol ef those who seek the idols and he is the motion of those who are endued with it. Ether is the origin of air and air is the life of fire (47). The vital power of the gods is fire and the life of fire is Madhusudana. Blood is engendered by juice and by blood is created flesh (48). From flesh originates fat and from fat originate the bones and from the bones originate the veins and from veins originates the seminal fluid (49). And the seminal fluid is the instrument of conception. By the process of action at the root of which is the juice all this is created. Of them the water is the first portion therefore it is called Soumya.¹²¹ The second ingredient is the fire in the womb (50). Thus the seminal fluid, indential with fire, is also made of blood. Thus the essence of all juice, the seminal fluid, is created by an excess of cough and blood is created by an excess of billious matter. The seat of cough is the heart and the seat of bile is the navel. The heart, which is in the body, is known as the seat of the mind. The fire exists as hunger behind the cavity of the navel. Mind is known as Prajāpati (Brahmā), the cough as Soma and the bile as Agni (fire-god). Thus the whole world is identical with fire (51–54). When a conception, as is the formation of a cloud, takes place, the air, accompanied by Paramātman, enters there¹²² (55). It then creates the various limbs and nourishes them. The vital air, inside the body, divides itself into five and gradually assumes proportions (56). The five vital airs are Prāna, Apāna, Samāna, Udāna, and Vyāna. Prāna nourishes the most important portion of the body namely, the heart (57). Apāna nourishes the lower portion of the body up to the feet. Udāna nourishes the breast and the upper portion of the body. The vital air, by which works, requiring great strength, are performed, is called Vyāna. And the vital air, Samāna which exists all over the body, remains at the navel and distributes to their proper places whatever is drunk or eaten. (After the distribution of the vital airs) the creatures acquire the knowledge of the earth through their senses (58). Earth, air, ether, water and light, are converted into senses. And then they occupy their respective portions in the body and perform their respective functions. The tongue, which has the water in it, draws the juice; the eye, which has the light in it, sees the forms; the skin, which has the air in it, hears sound. The hardest portion of the body is the transformation of the earth. The vital air is the metamorphosis of the air; all the holes originate from ether; the liquid portion is but water; the eye is the form of light and the mind, which is the energy of the five elements, is the lord of the senses. It is the mind, that, by its energy, makes the senses perceive their respective objects (59–61). Having thus created the ever-existing worlds why did the Great Purusha take his birth as a man in this mortal world (62)? This is my doubt, this is what surprises me. O Brahman, why did He, who is the energy of mankind, take his birth as a man (63)? I have heard an account of my own family as well as of those of my ancestors. I wish now to hear in due order of the families of Vishnu and Vrishnis (64). That Vishnu is a great wonder is said by the gods and demons. Do you, O great Muni, describe to me the wondrous origin of Vishnu (65). Do you describe to me truly the wonderful and delightful account of the highly energetic Vishnu of well-known deeds and prowess who surprised the whole world by his actions (66).
⁷⁷ Dwaipayana is the surname of Krishna. The word literally means island-born, the place of his nativity being a small island in the Ganges.
⁷⁸ The ten principal forms which Vishnu assumed at various periods are called his Avataras; they are the fish, tortoise, the bear, the man-lion, the dwarf, the two Ramas, Krishna, Buddha and Kalki.
⁷⁹ Another name of Vishnu from Shree fortune and garbha womb.
⁸⁰ The allusion is. Bali, a demon king, performed many sacrifices for which he was about to attain to the dignity of Indra. The gods accordingly grew very anxious and prayed to Vishnu for succour. He, at their request, assumed the form of a dwarfish Brāhmana and went to Bali for alms. After Bali had promised him that he would give him whatever he would like to have Vishnu assumed a large proportion with three legs and asked Bali to give him room for placing his three feet. He placed one in heaven and the other on the earth. There was no room for the third which he placed on Bali’s head.
⁸¹ Three-fold objects of life, namely, Dharma (Virtue), Artha, worldly profit, Kama, Desire. These three roads were laid down by him for mankind. With virtue they can attain to heaven, worldly profit secures, for them, the earth and desire the region underneath it.
⁸² i e., He assumed one form of universal intelligence.
⁸³ A name of Indra from Puru much Huta worshipped or invoked.
⁸⁴ This refers to the celebrated episode of Pralhada. He was the son of the Demon king Hiranyakasipu. He began worshipping Vishnu who was an enemy of Hiranykasipu. He prosecuted his son in various ways and afterwards was killed by Vishnu in his man-lion form.
⁸⁵ A sacred fire perpetually maintained by a householder, received from his father and transmitted to his descendants, and from which fires for sacrificial purposes are lighted.
⁸⁶ The monthly Srāddha or funeral repast in honour of the manes held on the day of new moon.
⁸⁷ Gifts.
⁸⁸ Initiation.
⁸⁹ A vessel used at sacrifices for drinking the juice of the acid asclepias; a kind of ladle or spoon.
⁹⁰ A wooden mortar used for cleaning rice.
⁹¹ A species of grass used in many solemn and religious observances; hence called sacrificial grass.
⁹² A ladle with a double extremity or two oval collateral excavations made of wood and used to pour ghee upon the sacrificial fire.
⁹³ An object of immolation.
⁹⁴ A Sacrificial vase made in the shape of the Indian fig-leave, and of the wood of the Flacourtia sapida.
⁹⁵ Fit or proper to be offered in oblation. An offering to the gods.
⁹⁶ An oblation or offering of food to deceased ancestors.
⁹⁷ Hymns recited at the time of the celebration of a religious ceremony.
⁹⁸ A sacrificial post or pillar usually made of bamboos or the wood of the Khadira to which the victim at a sacrifice is bound.
⁹⁹ Fuel, wood, grass, &c., so employed for enkindling fire.
¹⁰⁰ A ladle or spoon.
¹⁰¹ The juice of a plant of the same name used for drinking purposes.
¹⁰² A wooden frame round the hole in which a sacrificial fire is lighted.
¹⁰³ Those who perform sacrifices.
¹⁰⁴ A kind of sacrifice.
¹⁰⁵ A measure of time equal to thirty Kalas or four minutes.
¹⁰⁶ A minute division of time, the sixtieth part of the twinkling of an eye.
¹⁰⁷ A measure of time the thirtieth part of a Kala or eighteen twinklings of the eye.
¹⁰⁸ A division of time.
¹⁰⁹ A division of time, the thirtieth part of the day and night or an hour of forty-eight minutes.
¹¹⁰ A lunar day, one-thirtieth of a whole lunation.
¹¹¹ Three castes, Brāhmanas, or the priestly caste, Kshatriyas, the military caste and Vaishyas the mercantile caste.
¹¹² Three regions, heaven, earth and the region underneath the earth.
¹¹³ The three Vedas are Rik, Yajush and Saman.
¹¹⁴ Three fires are (1) Dakshināgni or a kind of sacred fire that which is taken from the domestic or consecrated fire and is placed to the south (2) Garhapatya or a perpetual domestic fire (3) Ahavaniya i.e., a fire into which oblation is offered.
¹¹⁵ The three Kalas are the present, past and future.
¹¹⁶ The three-fold actions are those partaking of the quality of goodness, darkness, and ignorance respectively.
¹¹⁷ The three-fold means of attaining salvation are, the destruction of self, the acquisition of wealth and hard study.
¹¹⁸ The three-fold qualities are namely, those of goodness, darkness and ignorance.
¹¹⁹ Four classes of priests.
¹²⁰ Four stages of life namely that of a religious student, that of a householder, that of the anchorite, and that of the beggar.
¹²¹ (In anatomy) the blood before it receives the red particles, the Serum.
¹²² The meaning is; as the cloud increases by the help of smoke, light, water and air so the embryo is nourished by food, fire and water. The air mentioned here refers to the vital power. The soul enters in the shape of the vital power.
XLI. THE INCARNATIONS OF VISHNU
Vaishampayana said:—O my child, the question that you have put regarding Hari, the holder of Sranga bow, is indeed very great. Listen, I shall still describe the glory of Vishnu as much as lies in my power(1). Fortunately for you that our mind is bent upon listening to Vishnu’s prowess. Hear, I shall describe the celestial origin of the lord (2). The Brāhmanas, well read in the Vedas, describe him as having a thousand eyes, thousand faces, thousand feet, thousand heads, thousand hands, as eternal, as having thousand tongues, as effulgent, as wearing thousand crowns, as giving away thousands presents, as having thousand origins and thousand arms (3–4); as sacrifice, oblation, Havya,¹²³ Hotā,¹²⁴ the sacred vessels, the sacrificial altar, the initiation, charu,¹²⁵ Sruva (5); as Sruk, Soma, Shurpa,¹²⁶ Musala,¹²⁷ Prakshanam, Dakshināyanam,¹²⁸ Adveryu, Sāmaga Brāhmana, as Sadasya,¹²⁹ Sadanam Sadas¹³⁰ (6); as Yupa, Samid, Kusha, Darvi,¹³¹ Chamasa, Ulukhala, Prāgvangsham,¹³² sacrifice, sacrificial ground, priest and Chayana¹³³ (7); as the small and big chariots, as the mobile creation, as the penance, as the good fruit thereof, as Sthandila¹³⁴ and Kushā (8); as Mantra, as fire that carries sacrificial offering, as Bhāga,¹³⁵ Bhagavaha,¹³⁶ Agrebhuj,¹³⁷ Somabhuj,¹³⁸ Ghritarchi,¹³⁹ Udaniya¹⁴⁰ (9); and in the sacrifice as the eternal Lord. That intelligent Lord of gods, Vishnu, having the mystic mark of Srivātsa on his breast, incarnated himself in thousands of forms. And thousands of his incarnations shall take place in future, Brahmā has said this (10-11). O great king, I shall describe at length, as accosted by you, the sacred and celestial theme, why the Divine lord Vishnu, the king of gods and the slayer of his enemies, took his birth leaving the celestial region, in the race of Vasudeva. For encompassing the well-being of the gods and men and the prosperity of all the worlds, the Soul of all, for a great work of his own, went through various incarnations (12–14). I shall describe the sacred and celestial incarnations of the Lord fraught with many virtues that have been recorded in metres and great Srutis (15). Purifying yourself and controlling your speech, listen to them, O Janamejaya. This highly sacred Purāna is equal to the Vedas (16). Hear, I shall describe this celestial story of Vishnu. O Bharata, whenever virtue suffers deterioration the Lord, for establishing it, incarnates Himself (17). O great king, he had one form partaking of the quality of goodness. In this form He is constantly practising hard austerities in Heaven (18). His second form¹⁴¹ is possessed by yoga sleep for bringing about the destruction of creatures; and from this sleep originate persons of misconceived spiritual culture (19). Having slept for a thousand yugas He again appears for work. And after the completion of a thousand yugas, the god of gods, the lord of the universe, Vishnu, the Grandfather Brahmā, the Regents of all the worlds, the moon, the sun, the fire, Brahma, Kapila, Paramesthi, the gods, the seven Rishis, the highly illustrious, three-eyed god Siva, the air, the oceans and the mountains exist in His form (20–22). The great Sanatkumar and the high-souled Manu, the father of creation (also exist in His form). That ancient Lord, effulgent like the fire, has created all the forms (23). After the destruction of all creatures mobile and immobile, after the destruction of the gods and demons, serpents and Rakshasas that highly powerful Purusha killed the two irrepressible Dānavas, Madhu and Kaitava in the midst of the ocean and conferred upon them the boon of final liberation (24-25).
While in the days of yore the lotus-navelled Lord lay in the water of the ocean there sprang from His navel the gods and the Rishis (26). This is the Lotus incarnation of the Lord as recorded in the Vedas and Srutis (27). Next the Boar incarnation of the Lord is recorded in Srutis, where Vishnu, the foremost of the celestials, assumed the form of a boar and raised up the earth with her forests and mountains, with His tusks sunk in the all-spreading ocean. The (four) Vedas were his feet, the sacrificial altar was his tusk, the sacrifices were his teeth, the funeral pile was his mouth, the fire was his tongue, and the Darbhas were the hairs of his body. The great ascetic Brahmā was his head, the days and nights were the eyes of that eldest Purusha, the various divisions of the Vedas were the ornaments of his ears, the progenitors were his nose, the chanting of the Sama Veda was his great voice. He was identical with virtue and truth. Penance was his nostril; dreadful beasts were his nails and he had long arms. The air was his soul, the mantra was his hip, the sanctified Soma juice was his blood, the sacrificial altars were his shoulders. Havi was his smell, Havy and Kavya were his energies, Nagvangsha was his body. He was effulgent and sanctified by various forms of initiation. Dakshinā or gift was his heart. He was ascetic and great and the recitation of the Vedic hymns was the ornament of his lips. The great heroes, who stand in the way of virtue, were his ornaments. The various metres were his motion. The sacred Upanishad was his seat. The image of his wife was his help and he was tall like the summit of the mount Meru. This thousand-headed Prime Deity re-established the earth (28–37). Thus in the days of yore for encompassing the well-being of creatures the Lord, assuming the shape of a sacrificial boar, raised up the earth from the water of the ocean (38). This is an account of the boar incarnation. Listen now to an account of His man-lion incarnation where assuming the form of a lion he killed Hiranyakashipu.
O king, in the days of yore in the golden age, the first of the Daityas born, Hiranyakesipu, an enemy of the gods, practised most excellent penances (40). Observing the vow of silence and steadfastly carrying it on he alone, placed in the midst of water, spent eleven thousand and five hundred years (41). O sinless one, thereupon Brahmā was pleased with his self-control, equanimity of mind, asceticism and observance of rules and the vow of celibacy (42). O great king then the lord of all, the divine self-sprung Brahmā, the foremost of all, having the knowledge of Brahman, himself, in his effulgent and sun like car drawn by swans, came to him encircled by all the Adityas, Vasus, Sādhyas, Maruds, gods, Rudras, Viswas, Yakshas, Rakshas, Kinnaras, rivers, oceans, stars, Muhurthas, creatures ranging in the sky, planets, celestial saints, old ascetic Siddhas, the seven Rishis, the great royal saints and Apsaras. He then said to the Daitya:—"O you of firm vows, you are a disciple of mine. I have been pleased with your asceticism. Pray for a boon; may you fare well and acquire your wished-for objects (43–48)."
Hiranyakasipu said;—O grand-father, I pray for this boon, that the gods, Asuras, Gandharvas, Yakshas, Nāgas, Rakshasas, men and goblins may not by any means kill me and that the Rishis, when enraged, may not imprecate a curse on me, and that the weapons, mountains, trees, dry or wet articles or any other things may not bring about my destruction. Let him alone be my destroyer who will be able, with his servants and army, to kill me only with the strokes of his arms. I, myself, shall be the moon, the sun, the air, the fire, air, ether, the stars, the ten quarters, desire, anger, Varuna, Vāsava, Yama, the lord of riches and Yaksha, the king of Kimpurushas (49-54).
Thus addressed by the king of Daityas, O emperor, the self-sprung Deity smilingly said;—"O my child, I confer upon you these most wonderful and celestial boons. Undoubtedly you will attain to all your desired-for objects (55–56)." Having said this the divine grand-father repaired, by the etherial region, to his habitation Vairaja resorted to by the Brāhmana saints. Hearing that the water-sprung deity, the foremost of the celestials, had conferred this celestial boon on Daitya-king Hiranyakasipu, the gods, headed by Indra, communicated it to the Creator. Hearing of this conferring of the boons the Devas, the Nāgas, the Gandharvas and the Munis appeared before the grand-father (57–56).
The Gods said—"O lord, by this boon the Asura will oppress us. Be thou propitiated and concert a measure for his destruction" (60). Hearing those words beneficial unto all the lord Prajapati, the omniscient, self-sprung Deity, the invisible and immortal creator of Havy, Kavya and all other creatures said to the gods (61–62). "Forsooth he must attain to the fruits of his asceticism. After he enjoys them the lord Vishnu will kill him." Hearing these words from the lotus-sprung Deity all the gods, filled with delight, repaired to their respective celestial habitations (63–64). As soon as he obtained the boon the Daitya Hiranyakasipu, elated with the pride thereof, began oppressing all the creatures (65). He first of all carried his work of oppression on the great, truthful and self-controlled Munis of firm vows living in the hermitages (66). Having vanquished all the gods of the three worlds and having brought them all under subjection the Daitya Hiranyakasipu lived in the celestial region (67). As long as he, elated with pride, lived in the celestial region the gods could not partake of the sacrificial offerings and the Daityas were entitled thereto (68).
Thereupon the Adityas, Viswas and Vasus sought refuge with the highly powerful Nārāyana Vishnu, the lord of protection, who is Brahman identical with the gods and sacrifices, who is the presiding god of the Brāhmanas, who is eternal, the present and past and future and who is omniscient and adored of all the worlds (69–70).
The Gods said:—O. king of gods, O foremost of the celestials, do thou save us from the fear of Hiranyakasipu. Thou art the Supreme Lord of us all and of Brahmā and others. Thou art our Great God and Great Preceptor. O thou having eyes like the full-blown lotuses, O thou the destroyer of enemies, do thou become our help for bringing about the destruction of the demons (71–72).
Vishnu said:—O ye immortals, do ye renounce your fear. I promise you safety. O gods, you will, in no time, acquire as before the celestial region. I will slay this king of Dānavas, elated with pride, who is unslayable even by the immortals (73–74).
Vaishampāyana said:—Having said this and left the company of the king of gods and others the Lord Hari assumed the form of a half-lion and a half-man. Having pressed his one palm against another Hari, in his man-lion form, repaired to the court of Hiranyakasipu (75–76). His colour was like that of clouds and his voice was like the muttering thereof. He also became effulgent and fleet like a cloud (77). He, with his own hand, killed the highly powerful and proud Daitya, gifted with the prowess of a tiger and protected by the mighty Daityas (78). This is the man-lion incarnation. Next is that of a dwarf. Assuming this form destructive of the Daityas in the days of yore the powerful Vishnu, with his three foot steps, assailed the Asuras in the sacrifice of Bali (79–80).
Viprachitti, Shivi, Sangkaraya, Shangku, Ayashirās, the powerful Hayagriva, the fierce Ketumān, Ugra, Sogra, Vyagra, Mahāsura, Pushkara, Pushkala, Sayoshya, Aswapati, Pralhāda, Aswasirā, Kumbha, Sanghrāda, Gaganapriya, Amihrāda, Hari, Hara, Varāha, Sankara, Ruja, Sharabha, Salabha, Kupana, Kopana, Kratha, Vrihatkirti, Mahāgihva, Sankukarna, Mahāswana, Dirghajlbha, Arkanayana, Mriduchāpa, Mriduprya, Vāyu, Garishtha, Namuchi, Saruvara, Vijvara Mahān, Chakrahanta, Krodhahantā, Krodhavardhana, Kālaka, Kālakeya, Vritta, Krodha, Virochana, Garishtha, Varistha, Pralamva, Naraka, Indratāpana, Vātāpi, Valadarpita, Ketumān, Asiloma, Pulomā, Vāshkala, Pramada, Mada, Vaishika, Kālavadana, Kārala, Koushika, Shara, Ekāksha, Chadrahā, Rahu, Sanhārāshwa, Mahiswan, Shataghni, Chakrahasta, Parighapāni, demons with Ashma and Vindipāla weapons in their hands, with those maces and mortars in their hands, those with Parashwa weapon, maces, clubs spikes and various other weapons in their hands, those assuming various dreadful forms, those assuming the forms of tortoise and fowl, the faces of hares, asses, camels, boars, dreadful Makaras, jackals, mice, frogs leopards, cats, elephants, crocodiles, lambs, hogs, kine, buffaloes, Godhas, deer, Garuda, those having faces like swords and peacocks, those having armours made of the skin of elephants, some wearing antelope skin, some covering their bodies with barks, some wearing head-dresses, some wearing crowns, some wearing Asura ear-rings, some wearing Kiritins, some with long tufts of hair, some with conch-like necks—thus a numberless Daityas, wearing various dresses, adorned with diverse garlands and taking up their burning weapons, surrounded on all sides the powerful Hrishikesha (81-98). Assuming a highly dreadful form and grinding them all with his hands and feet the Lord immediately freed the earth of the demons (99). When he placed his foot-step on the earth, the sun, and the moon remained on his breast, and when he placed his foot-step in the sky they lay in his navel (100). And when he placed his foot-step on a better place (than all these) they lay on the knees of the highly powerful Vishnu. This has been related by the twice-born ones (101). Having thus slain all the leading Asuras the Lord Vishnu, the foremost of all the gods, saved the earth and conferred the celestial kingdom on the king of gods (102). Thus have I described the dwarf incarnation of the Great Vishnu. The Brāhmanas, well-read in the Vedas, describe it as the glorious conduct of Vishnu (103).
The Great Vishnu, the soul of all, next incarnated himself as the highly forgiving Dattātreya. When the gods disappeared, the religious works, sacrifices and the four castes suffered deterioration, when truth was lost and untruth flourished, when all the creatures were about to perish, when virtue was on the verge of extinction the Lord re-established the four Vedas with sacrifices as well as the four castes (104-107). The boon-giving, intelligent Dattātreya conferred a boon on the Haihaya king Kārtavirya, saying:–"O king, these your two arms, by the power of my boon, shall be thousand-fold. O lord of the earth, you will rule over the entire earth and be conversant with virtue. Your enemies shall not be able to look at you" (108-110). O slayer of enemies, O emperor, as heard by me, I have described to you the most wonderful and auspicious incarnation of Vishnu. The Great Lord next incarnated himself as Jāmadagni (111). In this incarnation Rāma killed in battle Arjuna in the midst of his irrepressible army who were filled with wonder at his thousand arms (112). Having brought the king Arjuna on earth from his car and assailed that king roaring like clouds with all his kinsmen, Bhrigu’s son Rāma chopped off his thousand arms with his sword (113-114). The earth, adorned with the mountains Meru and Mandara, contained Kotis of Kshatryas. He divested the earth of the Kshatryas for twenty one times (115). Having divested the earth of the Kshatriyas the great ascetic son of Bhrigu undertook the celebration of a horse-sacrifice for the expiation of all his sins (116). In that sacrifice consisting of profuse gifts Bhrigu’s son, with great delight, made a gift of the earth to Marichi’s son Kashyapa (117). In that horse sacrifice the highly liberal and illustrious Rāma, the foremost of car-warriors, made presents of quick-coursing horses, cars, endless gold, kine and elephants (118). Even now practising hard austerities, Bhrigu’s son, effulgent like a celestial, is living on the most excellent mountain Mahendra (119). This is the account of the Jāmadagni incarnation of the great and intelligent Vishnu, the foremost of gods, bearing the mystic mark of Srivatsa on his breast (120).
In the twenty fourth Yuga, sending Viswāmitra before him and dividing himself into four parts the mighty-armed Lord Isvara became celebrated in the world as the king Dasaratha’s son Rāma. He had eyes like lotuses and was effulgent like the sun (121-122). For extending his favour to the world, for destroying the Rākshasas and increasing virtue the highly illustrious Lord was thus born (123). The sages designate that king of men as the body of the masters of Bhutas. Viswamitra instructed that intelligent one in the use of various weapons for the destruction of the enemies of the gods who were irrepressible even unto them and who put obstacles in the sacrifices of the self-controlled ascetics. On their behalf that high-souled (prince) the foremost of the strong killed the two Rakshasas (Mārichi and Suvāhu) (124–126). Formerly in the sacrifice of the high-souled Janaka, he, easily out of sport, snapped the bow of Hara (127). Living in the forest for fourteen years in the company of Lakshmana Rāghava, ever engaged in the well-being of all creatures and conversant with all the forms of religion, carried on austerities for fourteen years (128). The beautiful Sitā, well-known in the world used to remain by his side always. She was the Lakshmi known before and followed her husband (129). Living in Janasthāna he accomplished the work of the gods. Rāghava practised these hard penances for fourteen years. Lakshmana followed the foot-steps of Sita and remained there as his servant (130). There were two Rākshasas, Virādha and Kavandha of dreadful prowess. They became so by the imprecation of a Gandharva. Discharging at them burning arrows effulgent like the fire, the rays of the sun or lightning, strong as the thunder-bolt of Indra, and the feathers whereof were made of gold Rāma killed them both (131-132). On behalf of Sugriva the highly-powerful Rāma killed Bali in battle and installed Sugriva on the throne (133). The gods, the Asuras, the Rakshasas and the Pisacas were not capable of slaying Rāvana. He was difficult of being vanquished by any in the battle-field. Rāvana, having the hue of a collection of red collyrium, had millions of Rākshasas as his guards. The three worlds were terrorized by him. He was invincible, irrepressible, proud and powerful like a tiger. Even the celestials could not look at him and he was elated with pride on account of the boon. He, assisted by his ministers, killed in battle this highly powerful and huge bodied Rāvana, the king of Rakshasas, resembling a massive cloud, along with his army (134-137). In the days of yore, Rāma killed Rāvana the son of Pulastya, with his brothers, sons, ministers and army, who was a confirmed villain, committed a great iniquity and was invincible in battle. Madhu’s son the great Asura Lavana, a heroic Dānava, who was elated with pride on account of the boon (conferred on him), was killed in battle in the forest of Madhu, by Rāma, who was an expert in battle. Other Rākshasas were also slain by him (138-140). Having performed these feats Rāma, the foremost of the pious, collected continually materials for the celebration of ten horse sacrifices (141). During Rāma’s regeme, not a single inauspicious sound was heard, hostile winds did not blow and no body lost his property (142). No widows bewailed, nobody met with misfortune and the whole world¹⁴² enjoyed peace during Rāma’s rule (143). Creatures had no fear from the obstruction of water and air and the aged people had not to perform the obsequial rites of the boys (144). The Kshatriyas used to serve the Brāhmanas, the Vaisyas used to follow the Kshatriyas, and the Sudras, divested of pride, used to serve the three superior castes. The women never disregarded their husbands, and the husbands never ill-treated their wives. The whole world was in peace, and freed from robbers. Rāma alone was the lord and protector of all (145–146). During Rāma’s rule people lived for a thousand years and had a thousand sons and no creature suffered from any disease (147). During Rama’s rule, the gods, the Rishis and men assembled together in the world (148). Persons, well-read in the Puranas who consider Rāma as the source of all truths, have sung this hymn in honor of that intelligent one (149). "Ratha, the king of Ayodhyā, had a green hue, black eyes, nectarine speech, a shining face, arms extending up to the knees, a beautiful countenance and leonine shoulders". He ruled for eleven thousand years. In the kingdom of that high-souled king were continually heard the chanting of the Rig, Yajush and Sama Vedas, the twang of bows and the utterances "make gifts and eat" (150–152). The energetic and accomplished son of Dasaratha, Rāma, shining in his own effulgence, surpassed even the sun in his lustre (153). Having celebrated hundreds of holy sacrifices with perfect and most excellent gifts the highly powerful Raghava left Ayodhya and repaired to the celestial region (154). Having thus brought about the destruction of Rāvana with all his kinsmen, the omniscient and mighty-armed Rāma, the descendant of Ikshāku, returned to the region of the celestials (155).
Vaishampāyana said;—In the Māthura Kalpa the high-souled Keshava, for the behoof of mankind, went through this incarnation which I have been, at present, describing (156). In this incarnation the powerful lord slew Salwa, Mainda, Dwivida, Kansa, Aristha, Vrishabha, Keshi, the demoness Putanā, the elephant Kuvalayapida, Chānura, Musthi and other demons in human forms (157-158). By Him of wonderful deeds the thousand arms of Vāna were chopped off. The Asura, Naraka and highly powerful Yavana were slain by him, in battle (159). He carried away by force all the jewels of the kings. And all the wicked kings of the earth were slain, by him (160). After the expiration of the ninth incarnation of the Dwapara Yuga included within the eighteenth Mahāyuga, the lord Vishnu, having sent beforehand Jātukarna, took his birth as Veda-Vyasa¹⁴³ (161). The one Veda was divided into four by that high-souled one. This Vyasa, the son of Satyavati,¹⁴⁴ procreated the race of Bharatas (162).
O king these incarnations, of the Lord, undertaken for the behoof of mankind, have been described. I shall now present an account of the future incarnations (163). The Lord again, for the well-being of mankind, will appear as Kalki in the house of a Brāhmana by name Vishnuyashas in the village of Sambhala (164). After the expiration of the tenth incarnation He will send Yajnavalka before Him and then engage in a discussion with the followers of Buddhism, who believe in the transcient science, who always praise the present and speak ill of the sacrifices. After defeating them he will disappear at the confluence of the Ganges and Yamuna with his followers. When all the families will be ruined, when all the kings, with their ministers and soldiers will be destroyed there will be none to look after the people. When they will all be killed by internal dessensions and when their riches will be pilfered by one another, they will begin to weep, being stricken with grief. Thus assailed by misfortune at the end of the Kaliyuga all the creatures will meet with destruction along with the Yuga itself (165–168).
After the termination of the Kali Yuga the Satya Yuga will again appear in due order. This is the outcome of the natural sequence and there can no perversion of it (169). These and various other celestial incarnations, consisting of gods, have been recorded in the Puranas by the Rishis conversant with the knowledge of Brahman (170). I have only given an outline of the incarnations of the Lord the preceptor of all the worlds, by the chanting of which even the gods are charmed and in which exist all the Srutis and Puranas (171-172). The ancestral manes of the person are delighted who, with folded palms, listens to or recites the incarnations of Vishnu of unlimited power. If a man listens to the illusive sports of this Lord of Yoga he is freed from all his sins and acquires, by the favour of the Lord, virtue, prosperity, ascetic wealth and various objects of enjoyment (173-174).
¹²³ A food for gods.
¹²⁴ A priest.
¹²⁵ A kind of food.
¹²⁶ A winnowing basket.
¹²⁷ A wooden pestle used for cleaning rice.
¹²⁸ Offering of oblation.
¹²⁹ Members of a sacrifice.
¹³⁰ A house for the assembly of priests.
¹³¹ A ladle or spoon.
¹³² The room opposite to that which contains the materials for an oblation and in which the family and friends of the sacrificer assemble.
¹³³ A level square piece of ground made of bricks prepared for a sacrifice.
¹³⁴ The same as the previous footnote
¹³⁵ A portion of fire.
¹³⁶ Gayatri and other metrical verses.
¹³⁷ Fire
¹³⁸ A name of fire.
¹³⁹ A name of fire.
¹⁴⁰ A name of fire. Other words have been explained in previous notes.
¹⁴¹ This refers to His Rajasik form or the form partaking of the quality of darkness.
¹⁴² By the word world the author evidently means the whole of Rama’s dominion which extended over the entire northern and southern India and even the far-off Ceylon. It is frequently seen in Sanskrit works that the word world is generally put for whole of India.
¹⁴³ The Vedas are the earliest work on our theology. According to the tradition they were coeval with creation which had itself taken place according to the laws of a pre-existing Veda. They were however scattered; some legends state they were lost; and it was not till after many years that a Rishi or sage arranged them and gave them the form in which they are known. These are Rik, Yajush, Saman and Atharvan. The Rig-Veda, from the radical rich to laud, is intended to be read on occasions when encomiastic prayers and hymns to the elemental deities are prescribed, by the law; the Yajush relates chiefly to oblations and sacrifices and contains prayers adapted for certain rites to be performed at the full and change of the moon and hymns and directions character to be recited with melody; and the Atharva Veda, which is considered to be of a late date, consists of various hymns and incantations, the greater part of which are intended for the destruction and perdition of enemies. This arrangement procured to the editor the name of Vyasa or arranger.
¹⁴⁴ Satyavati was the daughter of a Apsara in the form of a fish. She passed into the hands of a fisherman. A Rishi, Parasara by name, grew amorous on seeing her. He knew her and in time she gave birth to a son on an island in the Yamuna. This son is Vyasa. See Mahabharata, Adi Parva chapter LXIII.
XLII. VISHNU’S APPEARANCE
Vaishampayana said;—Listen, O king, duly to the dignity of Vishnu as Viswa (the lord of protection) to that of Hari in the Satya Yuga, to that of Vaikunta amongst the gods, to that of Krishna amongst men, to that of Iswara, and to the motive of his various actions past and future (1–2). Although invisible the lord assumed forms (at various periods). Narāyana is the cause of all creations and is eternal (3). This Nārāyana assumed the form of Hari in the Krita Yuga. Brahmā, Indra, the moon, Dharma, Sukra and Vrihaspati are all the forms of Nārāyana (4). Yadu’s son Vishnu became the son of Aditi and passed by the name of king Indrāvaraja (5). For encompassing the destruction of the Daityas, Dānavas and Rākshasas, the enemies of the celestials, Nārāyana, out of favour, became the son of Aditi (6). This Supreme Soul created Brahmā in the days of yore. And that Prime Purusha, in the first Kalpa, created all the Prajāpatis (7). They, assuming various forms, became the founders of many most excellent Brāhmana families. From these high-souled ones emanated, the eternal Veda¹⁴⁵ consisting of various branches (8). I have thus recounted the names of the wonderful Vishnu. Now hear from me the subject that is worthy of being recounted (9). After the Asura Vitra had been slain and even when Satya Yuga was not over there took, place the world-renowned war with Tāraka (10). Being elated with success in war and assisted by the Gandharvas, Yakshas, Uragas, and Rākshasas the dreadful Dānavas engaged in an onslaught of the gods, (11). When all the weapons were destroyed in battle, they were about to be killed by the Dānavas. Accordingly being baffled they sought refuge with the omniscient, Lord Nārāyana, the God of protection (12). In the meantime were heard the dreadful mutterings of clouds pouring, showers of embers that covered the sky with, the-sun, moon and planets and that were accompanied by lightnings. And seven kinds of wind were driven against one another (13–14). Assailed by boiling water currents, the fall of lightnings and the winds, endued with the velocity of lightnings, and as if being consumed by them the earth began to emit terrible sounds. Thousands of fire-brands fell down from the sky. Cars began to fall down and go up. Beholding those portends the people were stricken with fear as they become at the termination of the four Yugas (15–17). The whole world was enveloped with darkness and nothing was visible. The ten cardinal points, being covered with darkness, did not became visible (18). It appeared as if the incarnate form of the night of the dark half of the month was veiled by the cloud of dissolution. The sun being overclouded the whole sky was enveloped with darkness (19). Dispersing these clouds together with darkness the Divine black-hued Hari displayed his celestial form (20). His body was dark-hued like a cloud and his hairs were black like collyrium. In his dark form Krishna appeared like a dark mountain (21). He put on a burning yellow raiment and was bedecked with gold. It appeared as if a body, enveloped with the darkness of smoke, arose like the fire of dissolution (22). His shoulders had grown eightfold, his heads were covered with head-gears and his fists were adorned with golden weapons (23). His hand was delighted with a sword by name Nandaka which was immoveable like a mountain stricken with the rays of the sun and the moon and which was tied to a waist-cloth of the hue of Menas stone. The arrows were like the serpents (24). He held mace, thunderbolt, a ploughshare, a conch, a discus and a club in his hands. Vishnu was like a mountain of which the base was forgiveness and the tree was Sree. He held the Sranga bow in his hand. He was seated on a car to which were yoked yellow-hued horses, on which were hoisted flags having the emblem of Garuda painted on them, which had the effulgence of the moon, had beautiful wheels, of which Mandara mountain was the axle, and the serpent Ananta was the rein. It had Meru and Kuvera on it, was filled with stars and planets and adorned with variegated flowers. That lord of gods, who always gives protection, was seen seated in the sky on an effulgent celestial car by the gods defeated by the Daityas at a time when they were stricken with fear (25–28). All the gods, headed by Indra, at first sent up a shout of exclamation and then sought refuge with the lord to whom all resort for shelter (29). Hearing this loud exclamation the kind Deity Vishnu made up his mind for destroying the gods in that great encounter (30). Stationed in the pure sky, Vishnu, that foremost of gods, promised to the celestials, saying, "O ye Maruts, may you fare well, do not fear. Be at ease. I have defeated the Dānavas. Do ye take back the three worlds." Thus welcomed by the words of the truthful Hari the gods attained to that supreme delight which they enjoyed when they obtained ambrosia out of the ocean (31–33).
Thereupon the darkness was removed and the cranes emitted cries. Auspicious winds blew and the ten directions were cleared up. Shinning stars began to circumambulate the moon, and other luminous bodies began to move round the sun. The planets did not oppose one another and all the rivers grew delightful. Etherial and celestial roads appeared beautiful (34–36). The rivers began to flow quietly and the oceans did not suffer any agitation. The internal organs of men worked well (37). The great saints were shorn of grief and began to chant the Vedic hymns. Hearing the promise of the Lord that he would slay all the enemies in battle the fire began to eat sweet and nourishing oblations. Sacrifices were duly undertaken and the minds of men were delighted (38–36).
¹⁴⁵ The Hindus have received their religion through revelation, the Vedas. They hold that the Vedas are without beginning and end. It may sound ludicrous how a book can be, without beginning or end. But by the Vedas no books are meant. They mean the accumulated treasury of spiritual laws discovered by different persons in different times. Just as the law of gravitation existed before its discovery land would exist if all humanity forgot it, so with the laws that govern the spiritual world. The moral, ethical and spiritual relation between souls and souls and between individual spirits and the Father all spirits were there before their discovery and would remain even if we forget them. The discoverers of these laws are called Rishis and they are honored by the Hindus.
XLIII. THE PREPARATION OF THE DANAVAS FOR THE BATTLE
Vaishampayana said:—O sinless one, thereupon, hearing of the fear from Vishnu, the Daityas and Dānavas, irrepressible in battle, began to make preparations for war on a great scale (1). Being desirous of a battle the Dānava Maya ascended a golden car as the sun rises over the mount Meru. It had four strong wheels twelve hundred cubits in circumference, could go anywhere, contained many huge weapons, was filled with the tinkling of small bells, was matted with leopard skins, adorned with jewels and gold, artificial figures of animals and various collections of birds, contained many celestial weapons and quivers, had the sound like the muttering of clouds, had beautiful axles, was the best of the most excellent cars, was filled with beautiful nests, and mountain-like clubs. It was huge like the very ocean itself, and its joints were adorned with golden Keyuras and bracelets. Its poles were made of gold and it was adorned with huge pennons and flags. It looked like the mount Mandāra when the sun rises over it, like the prince of elephants and the ocean. It contained thousands of bears and the sound of its wheels was like the roaring of the ocean. It was effulgent, could course in the sky and strike the cars of the enemies. The Dānava Tāra got upon a most excellent iron car. It was two miles in dimension, was huge like a collection of mountains, was black like red collyrium and was made of strong and well seasoned iron. It had eight wheels, axles and poles and was dark like an ember. Its sound was like the roaring of an ocean and its windows were covered with iron nets. It contained iron Parighas, Kshepanyas, clubs, Prāsas, maces, various other wooden weapons, Tomaras and Parashwadas. It was a dread to the enemies and was drawn by a thousand of mules huge like the mount Mandara. On its flag there was an emblem of a crow (2-12). Being highly enraged and taking up a club Virochana stood before the army like a mountain with shining summits (13). The Dānava Hayagriva, the repressor of the hostile armies, began to drive a car drawn by a thousand steeds (14). Stretching his huge bow, many thousand cubits in dimension, the Dānava Vāraha stood before the army like a fig tree covered with its branches (15), Shedding tears of anger out of haughtiness and with his lips and teeth trembling the Dānava Khara stood for the battle (16). Ascending a car drawn by twelve horses and surrounded by Dānava Vyuhas the energetic Aristha began to move about in the battle-field (17). Adorned with golden ear-rings, Viprachitti’s son Swetā stood before the battle-field like a white mountain (18). Armed with most excellent weapons made of stone and being tired thereby Bati’s son Aristha stood there for battle like a mountain (19). A Dānava, by name Kishora, resembling a young charger in pride, appeared like the sun in the midst of the Daitya army (20). Being dressed with a long raiment resembling a cloud the Dānava Lamva appeared in the midst of the Daitya Vyuhas¹⁴⁶ like the sun possessed by Rāhu¹⁴⁷ (21). Taking up weapons in the shape of teeth, lips and eyes the huge-bodied and terrible warrior Sharbhānu smilingly stood before the Daityas (22). Some shone on the horses and others on the elephants. Some sat on the lions and tigers and others on boars and bears (23). Some rode the asses and camels and others rode the clouds. And others rode on various birds and some the winds¹⁴⁸ (24). Other Daitya proceeded on foot. Some Daityas, with dreadful faces, some with one foot and some with two feet began to dance for battle (25). Some began to strike their arms. Thus the leading Dānavas began to roar there like proud tigers (26). The Daityas, expert in the use of bows, began to assail the gods with fierce clubs, Parighas and their Parigha-like arms (27). And sporting with maces, Prāshas, clubs hooks, swords, Sataghnies, sharpened daggers, excellent iron Parighas and discuses they delighted the soldiers (28–29). The Dānavas, irrepressible in battle, desired for victory. Thus the Dānavas, proud of their various weapons, confronted the gods like rising clouds (30). That Daitya army, consisting of thousands of Dānavas, resembling the air, the fire, the cloud and the mountain and filled with war-like speed and advancement, was maddened with desire for battle (31).
¹⁴⁶ The arrangement of troops in various positions, as the array in line, that in column, that in circle, and that in mixed order.
¹⁴⁷ This is the mythological account of the solar eclipse.
¹⁴⁸ i.e. were fleet like the wind.
XLIV. ARRANGEMENT OF THE CELESTIAL ARMY
Vaishampayana said:—O my child, you have thus heard of the arrangement of the Daitya army in the war between the gods and demons. Hear, now of an account of the arrangement of the army of the gods as well as that of Vishnu’s army (1). The Adityas, the Vasus, the Rudras and the two highly powerful Aswinis took charge of their respective soldiers and attendants. The commander of the whole celestial army, the thousand-eyed Patriarch Pākashāna sat on his elephant Airavata in front (of the army). On his left was kept in readiness a car, quick coursing like Garuda, with beautiful wheels and adorned with gold and diamonds (2-4). Thousands of gods and Gandharvas and Yakshas followed him. And the effulgent Brāhmana saints, members of his court, began to chant his glories (5). Protected by Valāhakas, carrying weapons, accompanied by lightnings produced by the hurling of Indra’s thunder-bolt and resembling mountains moving about at will, the Divine Maghavān began to proceed on his elephant. The Vipras, who live at a place where Havi is kept in Soma’s sacrifice, sing his glories (6-7). When the king of gods repaired to the celestial region bugles were sounded. Thousands of Apsaras began to dance before him (8). As the sun shines, protected by Ketu, born in his own family so that chariot, protected by Mātali,¹⁴⁹ appeared beautiful. That car, drawn by a thousand horses, was fleet like the mind or the air. It appeared as if the mount Meru was enveloped with the rays of the sun (9-10). Raising up his rod and mace and terrifying the Daityas Yama stood in the midst of the celestial army (11). Varuna, with the mace in his hand, also stood there in the midst of the army of gods. He was surrounded by four oceans and Pannagas. His person was full of water and he was adorned with conch, jems and Angadas.¹⁵⁰ He always used to roam with the noose of Kāla in his hand. He made thousands of sports with the horses resembling the rays of the moon and waves agitated by the wind. His raiment was black and he put on beautiful Angadas made of corals. His person had the hue of sapphire and a necklace hung round his neck. He stood there in expectation of the battle as the ocean becomes agitated when it is separated from its bank (12–15). Kuvera, having a body dark-blue like sapphire, and men to carry him, was seen there along with the Yakshas, Rākshasas and Guhyakas (16). That lord of riches, that king of kings, was armed with conch, Padma¹⁵¹ and a club (17). That graceful king of riches¹⁵² was stationed in his car Pushpaka. That king of kings, that friend of Siva, that lord having men to carry him, appeared there for battle like the very Siva himself (18). The thousand-eyed Indra protected the eastern wing of the celestial army, Yama, the king of the ancestral manes, protected the southern wing, Varuna, the western wing and Kuvera, the northern wing (19). The four Regents of the quarters, dreadful in battle, protected the four sides of the celestial army and kept a vigilant watch over their respective quarters. (20). The sun shone there burning in his own effulgent rays, on his car, drawn by seven horses that course in the welkin (21), Shining in his own effulgence of thousand rays, and ascending the car in which he, conferring heat on all the eternal regions, goes to the rising and setting mountains, the _Dwādashātma_¹⁵³ lord of rays began to move about in the midst of the celestials (23–24). Delighting the universe with his cool and watery rays the moon, of cool rays, shone on his car drawn by white horses (24). The Danavas saw, in the battle-field, Soma, of cool rays who is the presiding deity of the Brāhmanas, is encircled by the stars, whose body is marked by the shadow of the earth, who dispells the nocturnal darkness, who is the lord of all luminous bodies in the sky, who is the source of all the juices, who is the lord and protector of all the plants, who is the source of nectar, who is the first source of food to the world, who is identical with gentle and cool juice and who distributes dews (25–27). Being excited by his own energy and joined by the cloud Vayu, the life of all creatures, began to blow there in contrary directions and assail the Daityas. He is the life of all creatures and lives in man as five vital airs; and being divided into seven it is sustaining the three worlds consisting of mobile and immobile creations. People call him the charioteer of fire and he is the cause and, lord of all. The source of his origin is the seven musical notes which are used in singing. He is called the most excellent element and is bodiless. He courses in the sky, goes very quickly and has sound for his origin (28–39). The Maruts, accompanied by the Devas, Gandharvas and Vidyadharas, began to sport there with unsheathed swords white as the serpents (32). Pouring, in anger, deadly venom the leading serpents became as it were the arrows of the gods, and began, with their mouths open, to range in the sky (33). All the mountains appeared before the gods to grind the Dānavas with their rocky summits and with trees consisting of hundreds of branches (34). The highly illustrious and intelligent lord Hari, the holder of discus and mace, who is the lotus-navelled Hrishikesha of three foot-steps, who is highly effulgent like the fire of dissolution, who is the master of the universe, who is Madhusudana, born from the ocean, who feeds on Havya and is honored by sacrifies, who is identical with earth, water and ether, who is at one with the elements, who gives peace and equanimity of mind, who destroys his enemies, who is the source and seed of the universe, who is the preceptor of the world and who has the emblem of Garuda on his flag, took up, in the midst of the celestial army, his enemy-killing discus, effulgent like the rising fire in the rising solar disc, the maces Vrihati and Mahati, that kill all the Asuras, in his left hand, the bow Sranga and other burning weapons in his remaining hands. The Lord Hari rode that huge-bodied younger brother of Aruna, the foremost of birds, Suparna, who was the best of the twice born living on serpents, who was the son of Kashyapa, who was superior even to the wind in fleetness, who used to agitate the sky, who had big serpents hanging from his mouth, who was huge like the mount Mandara that was set free after the churning of the ocean for ambrosia, who displayed his prowess hundreds of times in the encounter between the gods and demons, whose body was marked with thunder-bolt by the king of gods for ambrosia, who had tufts of down, who was adorned with shining ear-rings, who had a raiment of variegated feathers, who was huge like a mountain consisting of metals and who had on his spacious breast serpents of moon-like lustre shining with brilliant jems. He remained easily in the sky with his two beautifully painted wings like two clouds with rain-bow at the time of the universal dissolution. He was dreadful in the enemy’s camp adorned with red, dark and yellow flags. The gods followed him in battle. The great ascetics sang the glories of Gadādhara with excellent hymns (35–48). Assisted by Kuvera, headed by Vivaswan’s son Yama, encircled by Varuna the king of water, presided over by the king of gods, beautified by the rays of the moon, strengthened by the war-like gods, accompanied by the sounds of the wind, rendered brilliant by fire, and enveloped with Jishnu, Prahishnu, Bhrājishnu, and Vishnu energies the celestial army stood wonderfully for the battle. Angiras prayed for the well-being of the gods and Sukra, the preceptor of the Daityas, prayed for their well-being (49–52).
¹⁴⁹ The charioteer of Indra.
¹⁵⁰ A kind of ornament for the Arms.
¹⁵¹ One of Kuvera’s treasures or jems.
¹⁵² The word in the text is Nidhipati a name of Kuvera. Nidhi means divine treasures nine of which are enumerated, viz., the Padma, Mahapadma, Sankha, Makara, Kachchpa, Mukunda, Nanda, Nila and Kharba: their nature is not exactly defined though some of them appear to be precious jems; according to the Tankrik system, they are personified and worshipped as demigods attendant either upon Kuvera or upon Lakshmi, the goddess of prosperity.
¹⁵³ An appellation of the sun. Dwadasha, twelve and Atman means identity; being represented in and identified with the twelve Adityas or the sun in each month of the year.
XLV. THE FIGHT BETWEEN THE GODS AND DEMONS
Thereupon there took place a terrible encounter between the armies of the gods and demons desirous of vanquishing each other (1). Armed with various weapons the Dānavas fought with the gods as if the mountains were fighting with the mountains (2). Thus there took place a wonderful encounter between the gods and demons, with fairness and unfairness, humility and pride (3). Then there fell on all sides from the sky cars drawn by quick-coursing horses, and soldiers with swords in their hands. Maces were scattered all over. With these and arrows, full drawn bows and clubs that war, of the gods and demons, grew exceedingly terrible. It created terror all over the world and assumed a dreadful form like the whirling clouds at the hour of the universal dissolution (4–6). Throwing with their hands Parighas and stones the Dānavas began to assail Indra and the other gods in battle (7). In that great encounter the gods were greatly assailed by the highly powerful Dānavas with whom appeared all the signs of success and their (faces) grew pale. They were grinded by the network of weapons of Diti’s sons; their heads were cut off by their Parighas, their bodies were mutilated and the wounds made copious discharges of blood (8). Being fettered by the nooses of the Danavas, wounded by their arrows and possessed by the illusions of their women the gods stood motionless (10). They were stupified and showed no signs of life. The Asuras made the celestial army inert so that they could not use their weapons (11).
Throwing away the nooses of illusion of the Dānavas, withstanding and cutting off their arrows with his thunder-bolt the thousand-eyed king of gods entered into the dreadful army of the Dānavas (12). Having slain all the Daityas who were stationed in front with his dark weapons he covered the entire demon-army with darkness. Being thus enshrouded with darkness through the energy of the king of gods they could not make any distinction between the gods and demons. Thereupon being freed from the nooses of illusion and being very careful the gods began to slay the Dānavas who were overpowered with darkness. Thereat being assailed, bereft of consciousness and dark-hued on account of the darkness, the Dānavas began to fall down like mountains having their wings cut off (13–16). Then the palace, of the king of Dānavas, consisting of cloud-like demons and resembling an ocean stricken with darkness, appeared as the very form of darkness itself (17). Thereupon consuming that illusion of darkness the Dānava Maya created a highly dreadful illusion of forest-fire resembling the fire of dissolution. When that illusion, created by Maya, destroyed all darkness, the Daityas, assuming forms, effulgent like the sun, again appeared in that battle-field (18-19).
Being consumed by the illusory forest-fire the gods appeared before Soma lying on the dews. Having their lustre destroyed by the forest-fire and been consumed thereby the gods, stricken with grief and seeking refuge, communicated it to their king the holder of thunder-bolt. When the celestial soldiers were assailed by the illusion of Maya and consumed by the Dānavas, Varuna, commanded by the king of gods, thus said (20–22).
Varuna said:—O king of gods, in the days of yore, the energetic Urva, the son of the Brāhmana saint Bhrigu, adorned with accomplishments like those of Brahmā, practised hard austerities. Like the eternal sun he assailed the whole world with his penances. The Brāhmana saints, with the gods and ascetics, appeared before him (23–24). The Dānava-king Hiranyakasipu communicated it to that highly energetic Rishi (25). The Brāhmana saints then addressed to him the following sacred words; "This family, of the Rishis, is about to be extinct now, since, you, being alone and having no issue, are not thinking of perpetuating your race. Adopting a life of celibacy you are practising these hard penances (26–27). Many familes of self-controlled Rishis, are on the verge of extinction on account of the absence of of any offspring. Only one body exists (28). If all these families disappear for want of descendants there is no chance of their being multiplied. You are the foremost of ascetics and are effulgent like Brahmā (29). Therefore think of multiplying your race and you yourself multiply yourself. Devote your great energy and produce your second body (30)."
Thus addressed by the Rishis and having his mind agitated that self-controlled ascetic blamed them and said (31).
"This had been laid down in the days of yore as the eternal duty of the Munis living in the forest on roots and following the religion of the Aryans (32). The well-practised vow of celibacy of the Brāhmanas, born from Brahmā, agitated even Brahmā himself. To officiate as priests, to teach and to accept fees are the three-fold duties of the Brāhmanas living as house-holders. To live in the forest is our duty who, (observing the vow of celibacy) live in hermitage (33-34). Practising hard penances and giving preference to chastity in thought, words and deeds, the Munis, living on water, those living on air, the Dantolukhalikas,¹⁵⁴ Ashmakuttas,¹⁵⁵ Dashanapās,¹⁵⁶ and Panchatapās,¹⁵⁷ attain to the most excellent state (35-96). Through this chastity in thought, words and deeds the Brāhmanas attain to their Brāhmanahood. The Brahmavādins, living in the most excellent region, have recorded this (37).
"Patience resides in Brahmacharyya,¹⁵⁸ asceticism exists in Brahmacharyya and those Brāhmanas, who practise it, attain to the celestial region (38). Without Siddhi,¹⁵⁹ there is no yoga, and without yoga there is no fame. There is no other glorious asceticism in this world than Brahmacharyya (39). Having subdued the five elements and five organs of sense one should practise Brahmacharyya. What other greater Tapas is there than Brahmacharyya (40)? The shaving of the hairs in the absence of yoga which the Sanyasins are bound to practise, the observance of the difficult (Chandrāyana) vow (for pleasing the people) in the absence of determination (to go to the next world), the practice of religion in the absence of Brahmacharyya—these three are designated as Dambha¹⁶⁰ (41). When Brahmā created his mind-begotten progeny where had he his wife and where was his co-habitation and where was the agitation of his mind (42)? You, self-controlled Rishis, have a great ascetic energy. Therefore create your mind-born progeny by your patriarchal works (43). The ascetics should procreate progeny through their mind-born source. They should not marry and beget children on their wives (44). What you have said, being yourselves all pious men, about the different religious practices, appears to me as thoroughly immoral (45). By this my effulgent body consisting of soul and identical with mind, I shall pro-create a son, begotten of my body, without espousing a wife (46). By the forest, regulations¹⁶¹ I shall create, out of this body of mine, a second body capable of consuming the creatures (47)."
Thereupon being engaged in Tapas and placing his thigh into the fire Urva began to churn an Arani,¹⁶² capable of giving a son, with a Darbha.¹⁶³ Thereupon all on a sudden enveloped with flames there came out the fire in the shape of a son desirous of consuming the universe (48-49). Riving the thigh of Urva there came into being the all-ending and the wrathful fire Aurva as if desirous of consuming the three worlds (50).
As soon as he was born, he said to his father in burning words:—"O father, I am stricken with hunger. Leave me, I shall eat up the whole world (51)". At that time yawning with flames that had gone up to the celestial region the all-ending fire completely consumed the ten quarters and all the elements and thus increased itself (52). In the meantime the Lord Brahmā, the master of all creatures, went where that Muni begat that most excellent son (53). He saw there the worlds along with the Rishis blazing up with the thigh-begotten fiery son of Urva and assailed by Aurva’s fire of anger (54).
Thereupon honouring the Rishi Urva Brahmā said to him:—"Bear this energy of your son out of compassion for the world (55). O Vipra, I shall confer upon this son of yours the most excellent virtue of patience. And I shall bestow on him the best of habitations and nectarine food. Hear these my truthful words, O foremost of speakers" (56).
Urva said:—"Blessed I am. I have received a great favour since the Lord has conferred a great grace on my child and given him this inclination (57). How will this my son, when he will attain to the desirable youth, acquire happiness on being honoured with Havyas? Where will be his house and what will be his food? What sort of food will you arrange for this highly powerful one commensurate with his strength (58–59)."
Brahma said:—This boy will live in the mouth of the ocean resembling that of a mare. O Vipra, I am born of water, so his body will be made of water (60). Always living on watery food I live in the water. I shall give your son this food. Let him bring it (61). O you of firm vows, at the time of the termination of a yuga this fire will consume all the worlds. United with him I shall repeatedly eat up the worlds (62). This fire has been made by me to live upon the water of dissolution. He will consume all the creatures with the gods, Asuras and Rākshasas (63). Saying "So be it," and casting off his effulgence before his father Aurva, enveloped with consecrated flames of fire, entered into the mouth of the ocean (64).
Thereupon Brahmā and other great Rishis returned to their respective habitations. And being informed of the power of Aurva fire they resorted to their respective courses (65). Beholding the wondrous affair Hiranyakasipu, placing all his limbs on the ground, worshipped Urva and said the following words (66) "O Reverend Sir, wonderful is this affair that has been witnessed by all the worlds. O foremost of Munis, the grand-father has been pleased with your penances (67). O you of great vows, if I am worthy of being praised for my actions know me as your and your son’s servant (68). Behold me as engaged in worshipping you. If I meet with discomfiture, O foremost of Munis, it will be your defeat (69)."
Urva said:—"I have been also blessed and honored since you have accepted me as your preceptor. O you of firm vows, you have no longer any fear of ascetic observances (70). Do you take this fiery illusion which even the fires, without fuels that have been created my son, cannot easily touch (71). This illusion will help you in killing the enemies of your family; it will protect your own army and consume the enemies" (72).
Saying ’may it be so’ and saluting that foremost of Munis Hiranyakasipu, the king of Dānavas, was pleased and returned to the celestial region (73).
Varuna said:—This is that illusion, which the deities cannot bear, and that had been created in the days of yore by Urva’s son Aurva (74). With the death of that Daitya it has undoubtedly been shorn of its power. It had been imprecated with a curse in the days of yore by him who had created it (75) If we can strike against this illusion the king of gods will be happy. Give me, O Sakra, my friend Nishakara (the moon) who is born of water (76). Being united with him and Yados¹⁶⁴ and controlling my senses, I shall by your favour, undoubtedly destroy this illusion (77).
¹⁵⁴ One who eats grain without its having been threshed, anchorite.
¹⁵⁵ Breaking or bruising anything with a stone.
¹⁵⁶ Those who practise penances on the peak of a mountain.
¹⁵⁷ Those who practise penances in the midst of fire.
¹⁵⁸ Chastity in thought, words and deeds.
¹⁵⁹ The consummation of the Yoga practices and the attainment of the object thereof.
¹⁶⁰ It means here hypocrisy.
¹⁶¹ Regulations observed by Rishis living in the forest.
¹⁶² Wood for kindling a fire exciting it by attrition.
¹⁶³ Kusa or sacrificial grass.
¹⁶⁴ Aquatic animals.
XLVI. THE BATTLE OF THE GODS
Vaishampayana said:—Saying so be it the king of gods, the multiplier of the deities, delightedly, first of all, sent for Soma in battle, who had the dews for his weapons (1).
Sakra said;—O Sudhākara,¹⁶⁵ proceed for the destruction of the demons and for accomplishing the victory of the gods and help the holder of noose¹⁶⁶ (2). You are gifted with incomparable energy, the lord of all the luminous bodies, the lord of even the sun. The persons, who have a knowledge of the juices, consider you as identical with all the juices (3). Increase and decrease are manifest in the ocean and your orbit. Attaching time to the universe you are creating days and nights (4). The shadow of the earth, resembling a hair, exists in your body. The Somadevas even, who are born of the stars, do not know this (5). You exist above the road of the sun and other luminous bodies. Dispelling darkness with your own body and rays you light up the world (6). You are of white rays and cool body, the master of the luminous bodies, have a hare on your lap, the ivisible soul of the time, are worshipped in sacrifices, the juice of the sacrifices, eternal, the king of plants, the source of action, water-born, of cool rays, the mine of ambrosia, fickle and have white horses. You are the grace of the beautiful beings, the Soma of the Somadevas and the most beautiful in all the worlds. You dispell darkness and are the king of rays Do you accompany Varuna and his army and destroy the demonaic illusion by which we have been burnt down in battle (7-10).
Soma said:—O lord of the universe, O king of gods, I shall do what you have asked me for the battle. I pour the dews which can dispell the demonaic illusion (11). Behold in this great encounter the Dānavas consumed with my cold, covered with dues, divested of their illusive powers and haughtiness (12).
Vaishampāyana said:—Like unto masses of clouds the smoky showers of dues, discharged by the moon, enveloped all the dreadful Dānavas (13). With the pouring of dews and strokes of nooses, Varuna, the holder of noose and the moon of white rays began to slay the demons in that great battle (14). Pouring water in the battle-field and fighting with the noose and cold those two lords of water began to range like two swelling oceans (15). As the world is enveloped with Pravartaka cloud discharging copious showers of rain at the time of the universal dissolution so that Danava army was covered with water by Varuna and Soma (16). Taking up the rays and the noose the moon and Varuna destroyed the illusion of the Daitya (17). Being exhausted with cold water and fettered by the noose the Daityas, like mountains bereft of their peaks, became (extremely) inactive (18). Being slain by the moon, crushed down by cold and having their bodies covered with dews those Daityas began to fall down like extinguished fire (19). The various cars of the demons, shorn of lustre, began to fall down and go up in the sky (20). The Dānava Maya again displayed another huge illusion before the Dānavas who had been covered with dews and bound down with the noose (21). He then spread in the sky an extensive mountainous illusion coursing every where at will created by his son Krouncha. It was covered with stones, and rocks. Its peaks were covered with huge trees, its caves were filled with trees and it was infested with lions, tigers and elephants. It abounded in deer emitting cries and trees shaken by the wind (22–24). With a downpour of rocks and trees that mountainous illusion slew the gods and revived the Dānavas (25). Thereupon the illusion, created by the moon and Varuna, was dispelled and Maya’s illusion covered the gods in the battle-field with iron clouds and rocks (26). The earth, already uneven with the collection of mountains and filled with trees, was so thickly covered with mountains that any one could hardly traverse it (27). Some gods were wounded with rocks, some were assailed with stones and some were hemmed in with trees in that battle (28). Excepting the holder of club (Vishnu) all the celestial soldiers lost their bows and had their weapons broken. And they all became inactive (29). But that beautiful lord of the universe, Gadhādhara, although stationed in the battle, was not the least agitated or worked up with anger on account of his patience (30). In order to witness the assailing of the gods and demons, Jānārddana, conversant with the knowledge of proper time, resembling the cloud that appears at the time of the universal dissolution, waited for the proper hour in the battle-field (31).
Thereupon in the battle-field he ordered the fire and air to destroy the illusion created by Maya (32). Being united with each other and increased the increasing fire of flames and air, at the command of Vishnu, destroyed that illusion (33). By that increasing fire of wild course and the air that mountainous illusion was consumed and destroyed in that great battle (34). The air, assisted by fire, increased like that at the time of the universal dissolution. And the fire assisted by air consumed the army of demons (35). As soon as the wind blew the fire followed it; it appeared as if the fire and air were sporting in the midst of the army of demons (36). When all the Dānavas were consumed and their cars began to fall down, when the fire was successful in accomplishing its work, when the cars desisted from slaying the demons falling down an all sides quickly like the air, when the Daityas grew inactive and the three worlds were freed from bonds, the gods delightedly sent up from all sides shouts of victory (37–39). When the thousand-eyed god achieved victory and the demon Maya met with discomfiture all the quarters became clear and the religious performances began to extend (40). The path of the moon was cleared up, the sun was placed in its course, all the elements were restored to their natural orders and men, fond of good conduct, were at ease (41). The Regent of the dead began to carry on his work without any distinction, oblations were offered to fire, the gods were entitled to partake of their portions in the sacrificial offerings and find out the utility of the celestial region (42). The regents, of the quarters, began to range in their respective provinces, pure persons, intent on carrying on Tapas, began to flourish and there was absence of impious men (43). The partizans of the gods were delighted and those of the Daityas were depressed. Virtue assumed the form of three legs and vice that of one leg (44). The great gate was kept open and ways to morality came into being and all the Ashramas and Varnas of the world began to observe their own duties (45). The wandering kings began to protect their own subjects, and hymns, in praise of the gods, were sung (46). All the sins were removed, dreadful pride was pacified and that battle of the fire and air was brought to a close. People accorded superiority to them because they accomplished the victory (47).
Hearing of the fear of the air and fire entertained by the Asuras, the well-known Dānava, by name Kālanemi, appeared in the battle-field (48). His crown was adorned with crests effulgent like the sun; he was adorned with Angada and his hundred arms were bedecked with hundred silvery weapons huge as the mount Mandāra. He had a hundred faces and a hundred heads. That beautiful demon appeared there like a mountain with a hundred peaks (49–56). He shone there like an increasing fire on a heap of grass in the summer season. His hairs were smoky, his beards were green; he had huge teeth and his face was adorned with lips. He was living in the intervening space of the three worlds with a huge body of very great dimension. With his hands he was raising up the sky, with his feet he was throwing away the mountains, and with his breath he was dissipating the clouds surcharged with watery contents (51–53). That Dānava, of expansive and red eyes looking awry, and powerful like Indra, was as if consuming and roaring at the gods and covering the ten quarters. They saw that Dānava approach like the proud and hungry Death at the time of the universal dissolution (54-55). Raising up the fingers of his right band having a beautiful palm, elevated, adorned with well-polished finger-protectors, covered with garlands and high like moving mountains that Dānava was, as if, saying "raise up the slain demons" (56-57).
The celestials, stricken with fear, saw in the battle Kālanemi, like Death himself unto his enemies (58). Creatures saw that Kālanemi proceed like the second Nārāyana of three foot-steps (59). Raising up his front foot and having his raiment shaken by the wind that demon, striking terror to the gods, came to the battle-field (60). United with the Asura king Maya Kālanemi began to proceed in battle. They appeared like Indra and Vishnu (61). Thereupon beholding the dreadful Kālanemi approach like death himself all the gods were filled with anxiety (62).
¹⁶⁵ This is a name of the moon. According to the Hindu mythology the moon is the mine of nectar.
¹⁶⁶ This is a name of Varuna whose weapon is a noose.
XLVII. THE ENCOURAGEMENT OF DANAVAS
Vaishampayana said:—In order to welcome the Dānavas the highly powerful great Asura Kālanemi assumed proportions like clouds in the end of summer (1). As by acquiring most excellent ambrosia, people are relieved of their exhaustion so the leading Danavas, on beholding Kālanemi living in the intervening space of the three worlds, rose up as if they had never been tired (2). Then the terrified Dānavas, headed by Maya and Tāra, irrepressible in battle, who always wished victory in Tāraka’s battle, shone there in the battle-field (3). Beholding Kālanemi all those Dānavas, throwing weapons and entering into Vyuhas, were greatly delighted (4). Of them, the principal soldiers of Maya, who were well-skilled in fighting, cast off fear and delightedly appeared there for battle (5). Maya, Tāra, Varaha, the powerful Hayagriva, Viprachitti’s sons Sweta, Khera and Lamva, Bali’s son Arishtha, Kishora, Ushtra, the immortal-like Sharbhānu and the great Asura Vakrayodhi, who were all experts in the use of weapons, were devoted to the practice of Tapas, and skilled in fighting, appeared before Kalanemi the foremost of them all. Taking up huge clubs, axes, death-like maces, Kshepanyas, huge rocks, stones, Pattishas, Vindipālas, Parighas made of best steel, dreadful Ghātanis, Sataghnis, Yugas, Yantras, Argalas, Prāsas, nooses, serpents, swords, thunder-bolts, blazing Tomaras, unsheathed daggers and sharpened weapons and having their minds worked up with zeal, they, taking Kālanemi before them, stood in front of the battle-field (6–14). That Daitya army, adorned with many excellent shining weapons, shone there like the cloudy sky bespangled with stars (15). Emblazoned with the cool and hot rays of the moon and the sun, the celestial army, reared by the king of gods, also shone there (16). There appeared that beautiful and great army of gods consisting of dreadful Yakshas and Rākshasas, fleet as the wind, having the stars for the steamers, the clouds for their raiments, abounding in smiling stars and planets, protected by Indra, Varuna and the intelligent Kuvera, the king of riches, accompanied by the fire and air, devoted to Nārāyana, gifted with the velocity of the ocean, and adorned with celestial weapons (17–19). As at the revolution of cycles heaven and earth are united so the celestial and demon armies met with each other (20). That encounter, between the gods and demons displaying humility and pride, forgiveness and prowess, grew exceedingly dreadful (21). As the swollen rivers generally issue out of the oceans so the dreadful gods and Asuras came out of both the armies (22). As the elephants come out of two mountainous forests covered with flowers so issuing out of both the armies the hosts of the gods and demons began delightedly to range there (23). They confronted each other and repeatedly blew their conches and bugles. That sound filled the heaven, earth and all the quarters (24). The sound, of the bow-strings against the palms, the twang of the bows and the sound of the bugles rose above the noise of the Daityas (25). The gods and demons felled and confronted one another. Some grew desirous of fighting duels. Some broke the arms of others with their own (26). The gods began to throw, in battle, dreadful thunder-bolts and excellent Ayasas and Parighas and the Dānavas began to discharge Gurvis, clubs and Nistringshas (27). Some fell down with their limbs mutilated by the strokes of clubs and with their bodies bent down (28).
Thereupon worked up with anger, some on cars, some on horse back and some on quick-coursing chariots, ran towards one another in the battle (29). Some stood in the battle-field and some fled away. The car-warriors were obstructed by cars and the infantry were obstructed by the foot-soldiers (30). The sound, of the wheels of those cars, grew terrible like the muttering of clouds in the sky (31). Some broke down the cars, some hurled chariots against chariots and some could not proceed unitedly in the midst of that collection of cars (32). Striking one another with their arms and sending up shouts, warriors, armed with swords and leathern coats of mail and elated with pride, began to proceed in battle (33). Some, mutilated and wounded by weapons in battle, began to vomit blood like clouds discharging water in the rains (34). Filled with those weapons and clubs thrown up and down that encounter of the gods and demons looked exceedingly terrible there (35). That unfair day of the encounter set in there with celestial weapons for the lightnings, the downpour of arrows for showers and the Dānavas for the massive clouds (36). In the mean time the great Asura Kālanemi, being worked up with anger, began to increase his body like clouds filled with water by the waves of the ocean (37). The Valāhakas, consisting of flickering flames like the lightnings, discharging thunder-bolts and huge like the mountains, were crushed down as soon as they fell on his body (38). When he breathed in anger and sweated on account of the frowning of his eyebrows there came out of his mouth scintillations of fire, accompanied by lightning and air (39). His arms began to grow up straight and awry to the sky. It appeared as if the five-hooded black serpents were repeatedly licking their bodies (40). That Dānava enshrouded the sky with various weapons, bows and Parighas high as the mountains (41). Wearing a raiment shaken by the wind Kālanemi stood in front of the battle-field like the second Sumeru filled with flames and covered by the rays of the setting sun (42). As the king of gods fells down the huge mountains with his thunder-bolt so did he knock down the gods with the mountain peaks and huge trees uprooted by the strokes of his thighs (43). Having been wounded by Kālanemi in battle and having their heads and breasts mutilated by diverse weapons and swords the gods could not move about (44). Some, killed by the stroke of his foot and others grinded by him, fell down with the leading Yakshas, Gandharvas and the great Uragas arranged in Vyuhas (45). Thus terrorized by Kālanemi in battle the gods, bereft of consciousness, could not set forth their exertions although they were capable of doing it (46). Being fettered by him with arrows, the thousand-eyed Sakra, seated on his elephant Airāvata, could not move about in the battle-field (47). In that battle the demon Kālanemi constrained Varuna, resembling a watering cloud and effulgent like the waterless ocean, desist from displaying any feats and deprived him of his noose (48). Bewailing in the battle-field the Patriarch Vaishravana, the king of riches, was rendered, by him through illusory weapons, inactive in the battle-field (49). Yama, who spreads death and destroys everything, was deprived of his consciousness by Kālanemi and fled to his own quarter (50). Having thus assailed the Patriarchs and protecting their respective quarters Kālanemi divided, then his body, into four parts (51). Thereupon repairing to the celestial road of stars pointed out by Sharbhānu that demon took, by force, the grace of the moon and his great object (52). Proceeding to the celestial region he began to direct the sun of burning rays and then occupied for himself his object Sayana¹⁶⁷ and his daily duties (53). Beholding fire in the mouth of the gods Kālanemi placed it in his own and having vanquished the air by his own strength kept it under his subjection (54). Having brought the rivers from the ocean by his own strength and power that demon kept them under his own control and all the seas remained there like his body (55). Having brought under his subjection all the rivers born in heaven and earth Kālanemi established the world well protected by the mountains (56). That Daitya, identical with all the worlds and a terror unto all creatures, shone there like the self-born Deity the master of all the elemental deities (57). That Dānava, the one body of all the Lokpākas,¹⁶⁸ indentical with the sun, moon and the planets and resembling the fire and air, began to move about in the battle-field (58). When that Daitya occupied the position of Paramesthi, the source of the origin and destruction of all the worlds the demons began to chant his glories as the gods hymn the glories of the grand-father (Brahmā).
¹⁶⁷ The longitude of a planet reckoned from the vernal equinoctial point from Sa with and Ayana, the equinoctial point.
¹⁶⁸ He defeated the Lokapālas and became himself the one regent of all the quarters.
XLVIII. KALANEMI GOES TO VISHNU
Vaishampayana said:—On account of his irreligious actions the Vedas, virtue, forgiveness, truth and the prosperity of Narayana, these five did not follow him (Kālanemi) (1). Owing to the absence of the Veda and others that king of Dānavas approached Nārāyana in order to attain to his dignity (2). He saw him there seated on Suparna with conch, discus and club in his hands. He was whirling a beautiful mace for the destruction of the Dānavas (3). That god, having the hue of a cloud surcharged with water and wearing a raiment resembling lighting, was seated at ease on the bird the son of Kashyapa, gifted with golden wings and a tuft of down on the forepart of head (4).
Beholding the irrepressible Vishnu stationed in battle for the destruction of the demons, Kālanemi, with a heavy heart, said:—(5). "This is our most dreadful enemy. They say he cannot be vanquished by any means. He is the enemy of our Dānava forefathers and that of Madhu and Kaitava living in the ocean. He has slain many of our forest-born Daityas. This man, armed with weapons, is highly ruthless in battle and extremely shameless like a boy. He had the hairs of the Dānava women shaved (6–8). He is the Vishnu of the gods, the Vaikuntha of the celestials, the Ananta of the serpents living in the water and the Creator of the creators himself (9). He is the worshipful of the gods and is ever engaged in doing us wrong. Incurring his displeasure Hiranyakasipu was slain (10). Following him the gods are entitled to the best portion of the sacrificial offerings and three-fold oblations are offered to fire by the great saints (11). He is the instrument of the death of all those who are inimical towards the gods. By his discus all the Dānavas, born in our race, have been slain in battle (12). Risking his life even for the gods it is he who hurls his discus, effulgent like the sun, at the enemies in battle (13). This wicked-minded one is like the death unto the Daityas. Myself, resembling the very Kala himself, living, he will soon meet with inevitable death (14). By a mere accident Vishnu has appeared before me to-day. Being grinded by me in battle he will be humiliated before me (15). Having slain in battle this Nārāyana, the source of fear unto the Dānavas I shall worship to-day my predecessors (16). I shall soon kill also the followers of Nārāyana. Even when born again he oppresses the Dāvanas (17).
"In the days of yore this Ananta again became celebrated by the name of Padmanābha (lotus-navelled). When the whole universe was converted into one sheet of water, he, placing the two Dānavas, Madhu and Kaitava within his knee-joints, killed them (18). Dividing his own body into two and assuming the form of a man-lion he, in the days of yore, killed my father Hiranyakasipu (19). Auspiciously did Aditi, the mother of gods, conceive him who, assuming the form of a dwarf at the sacrifice of the king Bali, occupied the three worlds with his foot-steps and then killed him (20). Now encountering me again in this war of Tāraka, he along with the gods, will meet with death (21)".
Thus villifying Nārāyana in the field of battle in various unbecoming words Kālanemi expressed his desire for fighting (22). Although censured by the king of Asuras Gadādhara (Vishnu) was not angry on account of his extraordinary forgiveness. Rather smilingly he said (23). "O Daitya, limited is thy strength, still out of anger thou art villifying me. Since thou hast transgressed forgiveness, thou shalt be slain by thy own fault (24). Wretched thou art indeed and fie on thy vaunting words. Men do not live where the females roar (25). O Daitya, I see thou shalt follow the footsteps of thy predecessors. Disregarding the orders instituted by Prajapati who can be at ease? (26). I shall slay thee to-day who hast disturbed the gods. And I shall again place the celestials in their respective positions" (27). After Nārāyana, bearing the mystic mark of Srivatsa on his breast, had said this in the battle-field, the Dānava took up the weapons in anger and began to smile (28). Uplifting his hundred arms capable of handling all the weapons, he, with eyes reddened with anger, struck at the breast of Vishnu (29). The other Dānavas, headed by Maya and Tāra, ran towards Vishnu (30). Although assailed by the highly powerful Daityas armed with various weapons the lord Nārāyana remained unshaken in the battle like a mountain (31). Being engaged in a conflict with Suparna and taking up, with all his strength, a huge and dreadful club burning with the concussion of arms, the highly enraged great Asura Kālanemi hurled it at Garuda. Even Vishnu was filled with wonder seeing that feat of the Daitya (32). When that club fell on the head of Suparna, that king of birds, with a wounded body, fell down on earth (33). Thereupon in that great encounter the Dānavas began to strike Vishnu and Garuda with clods of earth, stones and thunder bolts. When Nārāyana moved about in the battle field the gods chanted his glories. "Glory unto thee, O thou of great arms, O destroyer of Madhu and Kaitava. With thy nails thou didst tear off Hiranyakasipu." Thus eulogised by the deities Nārāyana rose up from the battle-field. Considering Vishnu slain the king of Dānavas blew his conch. The great Asuras began to play on the three sorts of Mridangas and dance in accompaniment with the music. It appeared that a great festivity was taking place at that time. Beholding Suparna wounded and his own body unscathed, Vaikuntha, with eyes reddened in anger, took up his discus (34–35). The lord then grew highly impetuous along with Suparna. His arms multiplied covering the ten quarters (36). Filling up all the quarters, the etherial region and the earth he increased his energy as if being desirous of attacking again all the worlds (37). The Rishis, along with the Gandharvas, began to chant the glories of Madhusudana who had then assumed a huge proportion in the sky for the victory of the gods (33).
The Lord covered the celestial region with his Kiritin, the sky and the clouds, with his raiment, the earth with his feet and all the quarters with his arms. Thereupon worked up with anger Gadādhara, taking up his discus capable of performing unparalleled feats and effulgent like the sun, destroyed with it, by virtue of his own energy, the effulgence of the Dānavas in battle and chopped off the arms of Kālanemi. It was dreadful like the burning fire of a thousand flames resembling the rays of the sun and at the same time beautiful and covered with golden wheels. It was strong like a thunder-bolt, dreadful and besmeared with the blood, fat and bones of the Dānavas. It had none to equal it in the matter of striking, was sharpened like a razor, could go any where and could assume any form at will. It was made by the Self-born himself, was a terror to the enemies, possessed by the anger of the great Rishis and was haughty in the battle field. When it is thrown, all the creatures, mobile and immobile, are stupified and creatures, living on flesh, derive greatest satisfaction (36–46). Then with his strength Hari began to grind the hundred dreadful faces of that demon with wild laughs like the grinding of fire (47). Although his arms were chopped off and his heads were cut off the Dānava did not tremble the least in the battle and stood there like a tree shorn of all its branches (48).
Thereupon spreading his two huge wings and assuming the velocity of the wind Garuda, with the stroke of his breast, felled down Kālanemi. Thereupon rolling and leaving the celestial region his body, shorn of heads and arms, fell down on earth from the sky (49–50). When that Daitya was killed the Rishis, together with the gods, began to praise Vaikuntha saying "Well done! Well done!" (51). The other Daityas, who were witnessing his prowess in battle, were hemmed in by the arms of Vishnu and could not move in the field (52). The Lord held some Daityas by the hair, held some by the throat, wounded some on the face and took up some by the waist (53). Entirely destroyed by the club and discus and deprived of their energy and life they fell down on earth from the sky (54). After all the Daityas had been slain, that foremost of Purushas Gadadhara, scoring success, stood there doing good to the king of gods (55). After the termination of that dreadful war with Tāraka where many had been grinded the grand-father of all, Brahmā speedily came there along with all the Brāhmana saints, Gandharvas and Apsarās. Worshipping Hari the god of gods said (56–57).
Brahma said:—"O lord, thou hast accomplished a great work; the dart of the celestials has been uprooted. By the destruction of the Daityas we have been pleased (58). Thou alone art the only destroyer of this Kālanemi whom thou hast just slain in battle. Save thee there is none else who could kill him (59). Vanquishing the gods and all the creatures mobile and immobile this Dānava used to assail the Rishis; even he used to roar at me (60). Therefore by this thy powerful feat I have been greatly pleased, since thou hast destroyed this death-like Kālanemi (61). Mayst thou fare well; let us now repair to the most excellent celestial region, where the Brāhmana saints, the members of thy court, are waiting for thee (62). O Achyuta, O foremost of speakers, I shall worship thee there along with the Maharshis with heavenly hymns (63). O thou the foremost of boon givers, although thou dost confer boons on the celestials and Daityas I shall bestow one on thee (64). O Nārāyana, in this war thou hast freed the three worlds of the thorns and therefore do thou now confer upon the high-souled Sakra the prosperous kingdom over the three worlds" (65).
Thus addressed by the Divine Brahmā, the Lord Hari said to Indra and other gods in auspicious words (66). "Listen attentively, all ye gods headed by Purandara, who have assembled here (67). We have slain, in this battle, many powerful Danavas, Kalnemi and others, who are superior even to the king of gods himself (68). In this terrible encounter came out both Virochana’s son Bali and the huge-bodied Rāhu (69). Let now the king of gods and Varuna repair to their wished-for regions. Let Yama occupy the south and the king of riches protect the north (70). As before let the noon be united with the stars in proper season. Let the sun, being united with equinoctial points, distribute the seasons all through the year (71). Let sacrifices be duly undertaken honoured by the ascetic courtiers and let the Vipras, according to the rituals laid down in the Vedas, offer oblations to fire (72). Let the gods attain gratification from Vali oblations, the Maharshis from the chanting of the Vedas and the ancestral manes from the performance of Srādhas as before (73). Let the wind blow in its own course, let the fire be enkindled in its three-fold forms, and let the three Varnas, by their natural qualities, bring about the gratification of the world (74). Let sacrifices be undertaken by the Brāhmanas who are worthy of performing initiatory rites and let all the proper sacrificial gifts be distributed (75). Let the sun afford gratification to all the eyes and let the moon afford delight to all the juices and let the air delight the vital breaths of all creatures, and let them all undertake good and auspicious works (76). Let the rivers, carrying water from the huge mountains and, the mother of the three worlds, gradually in proper order, proceed to the ocean (77). Let the gods cast off all fear of the Dānavas and let them enjoy peace. May you fare well, O ye gods, I repair to the eternal region of Brahmā (78). Do not live always confidently in your celestial region and specially in the battle-field for the demons are highly deceitful (79). They strike people as soon as they find a weak point. This order of the world is not permanent. You are all gentle and simple and your mind always moves in innocent matters. O gods, I bring about the stupefaction of all these wicked demons who cherish a desire of injuring you (81). Whenever you will cherish a dreadful fear of the Dānavas I will immediately come and promise you safety (32)."
Having thus addressed the gods the highly illustrious Nārāyana, having truth for his prowess, repaired with Brahmā to his own region (83). This was the wonderful encounter, of which you asked, of Nārayana and the Dānavas in the war of which Tāraka was the root (84).
XLIX. ATTRIBUTES OF NARAYANA
Jane=amejaya said:—O Brahman, after repairing with the water-born Brahmā to his own region what did the god of gods Vaikuntha do (1)? After the completion of the massacre of the Daityas why did the water-born deity take away Vishnu, who had been honored by the gods, to his own region (2)? What sort of Yoga does the Lord Brahmā, the Creator of creatures, practise and what sort of regulations does he observe And what sort of regions is that of Brahmā (3) How does this great universe attain to the prosperity adored by the gods and Asuras when he does not remain there (4) How does he lie down for rest at the end of the summer and awake with the approach of the rains? How does he, living in the Brahmā region, carry on the work of the world (5)? O foremost of Brāhmanas, I wish to hear truly of the celestial conduct of this Lord in the land of gods (6).
Vaishampāyana said:—Hear now at length of the deeds of Nārāyana before you listen to how he sported with Brahmā after repairing to his region (7). His course is very subtle according to his desire which even the gods cannot know. Hear, O king, what I shall relate (8). This Lord Nārāyana is identical with the three worlds and the three worlds too are also permeated by him. He is identical with the gods in heaven and they too are identical with him (9). Many persons, desirous of going to the other end of the world, cannot see his end. This Mādhava is the end of all (10). Hear of an account of his deeds in the Brahmaloka in the days of yore whose true form is hidden by the senses as if with darkness and whom the gods seek (11),
Repairing to the region of Brahmā and beholding the dignity of the Grand-Father Vishnu honored all the Rishis with works sanctioned by the Vedas (12). Having performed the rites of the first part of the day the highly energetic Vishnu came to the fire where oblations were being offered in the morning by the great Rishis (13). He saw his own body most excellently placed in the midst of the sacrifice, worshipped with oblations by the great Rishis and eating his own share of the sacrificial offerings (14). Having saluted the worshipful Rishis of Brahma energy Nārāyana, who is beyond the comprehension of thought, began to range in the eternal Brahma region (15). Walking there in the sacrifice he saw hundreds of sacrificial posts adorned with the tops of Chashālas¹⁶⁹ and marked by the Brāhmana saints (16). Smelling the smoke of oblations, hearing the sound of the chanting of the Vedas by the twice-born ones, and beholding his own self worshipped in the shape of a sacrifice he began to range there (17). Taking the sacred grass and Arghya¹⁷⁰ in their hands the courtier deities and the Rishis said to him (18):—"Whatever power exists in the gods it emanates from Nārāyana and whatever is undertaken by the deities that also proceeds from Madhusudana (19). That eternal Vishnu is the region of Soma and fire about which the people hear from learned men (20). As curd is produced from milk and clarified butter from curd so when the body and senses are agitated by virtue of meditation the world originates from Janārddana (21). As the great soul is comprehended by the senses and the five great elements so Hari is comprehended by the gods, the Vedas and all the worlds (22). As in this world of men the relation between the five elements and senses is perceived so the strength and prosperity of the gods in the celestial region originate from Vishnu (23). This independent and highly sacred Nārāyana, who is the thread of the worlds and who confers fruits of sacrifices on those who perform them, is worshipped with Mantras like Mantra itself (24)."
The Rishis said:—O foremost of the celestials, O thou of great effulgence, O lotus-navelled deity, hast thou come with ease? Do thou accept this sacrificial offering offered according to the Mantras (25). Thou art the sacred vessel of this water sanctified in the sacrifice. Thou wert always known as the guest mentioned in the Mantras and hast now become visible (26). O Nārāyana, after thy departure to the battle-field, our works were not undertaken, for a sacrifice, without Vishnu, is never sanctioned (27). To-day we will acquire the fruit of the sacrifice celebrated with presents. Thou art beholding thyself worshipped by us all (28). Saying "So be it" the Lord, in return, worshipped the Brāhmanas. The Grand-father Brahmā who was in his region, was delighted thereat (29).
¹⁶⁹ A wooden ring on the top of a sacrificial post.
¹⁷⁰ Water to wash feet.