CCLXXV. THE BATTLE BETWEEN VANA AND KRISHNA
Beholding Vāna issue out and stand for battle Krishna too rode Garuda and went towards Wāna. Beholding the Yadu king Krishna, of incomparable energy, the rider of Garuda, approach and stand in the west Vāna was filled with anger and said to Vāsudeva:—"Wait! Wait! You will not escape from me to-day alive to Dwarakā and see your friends there. O Mādhava, you have been urged on by Death. Therefore vanquished by me in battle, you will, on the eve of your death, see the golden leaves of the trees. O Garudhwaja, being of eight arms how you will be able to fight with me who have a thousand arms? Slain with all your friends by me in the city of Shonita you will remember Dwārakā. You will see to-day my thousand arms, adorned with various weapons and ornaments, multiply into a million" (36-44).
While Vāna was thus roaring his words as if travelled all over like the dreadful waves of an ocean raised by the wind. As if desirous of consuming the world the eyes of that highly powerful Asura, filled with anger, shone like two suns rising in the firmament. Hearing those proud words of Vāna Nārada so laughed aloud that as if the sky was sundered in twain. Seated on a Yoga seat that ascetic, filled with curiosity, moved about on all sides for seeing the battle (45-48).
Krishna said:—"O Vāna, why are you roaring thus out of foolishness? The heroes do not vaunt thus. What is the use of vaunting? Come and fight with me in the battle field. O son of Diti, you have given vent to many unconnected words. If by words victory is accomplished in a battle, you would have been no doubt victorious. Come O Vāna; either defeat me or vanquished by me lie down on earth for good with your face down." Saying this Krishna struck Vāna with arrows cutting him to the quick. Thus mangled in that dreadful encounter by Krishna with arrows cutting to the very vitals Vāna, with great care, covered Krishna with burning arrows. With Parighas, Nisthringsas, clubs, Tomaras, Saktis, maces and Pattishas he completely covered Keshava. Proud Vāna, having a thousand arms, easily fought in the battle-field with two-armed Keshava. Although having eight-arms Keshava, the holder of conch-shell, discus and club, fought with thousand-armed Vāna in that battle. Then beholding Krishna’s superior training Bali’s son was greatly worked up with anger. He then discharged that celestial great weapon destructive of all enemies which Brahmā, by his ascetic powers, had formerly created for Hiranyakashipu. When that weapon was shot off all the quarters were enshrouded with darkness and thousands of dreadful omens were seen on all sides. When all the worlds were covered with darkness every thing was beyond the range of perception (49-59). The Dānavas applauded Wāna, saying "Well done! Well done!" and words of exclamations by the gods as "Alas!" were heard (90). A dreadful downpour of burning arrows was caused by the power and force of that weapon (61). When that weapon was discharged by Vāna and Keshava was being burnt, wind, storm or clouds did not move (62). When the divine slayer of Madhu took up Indra’s weapon like unto inevitable death in the battle-field all the worlds were shorn of darkness, the fire was extinguished and the Dānavas completely lost their hearts. Seeing the Dānava weapon counteracted as soon as Indra’s weapon was got ready the gods began to laugh and roar like lions (63–65).
Beholding his weapon thus counteracted Diti’s son Vāna was beside himself with rage, said harsh words to Keshava who was on Garuda and covered him with maces and Pattiças. Keshava, the slayer of his enemies, however soon counteracted similingly his uplifted weapon. In that great battle with arrows, like unto thunderbolts, shot off his Srānga bow Keshava sundered Vāna’s car, with horses and standards, into pieces. The very next moment the highly powerful Keshava separated from Vāna’s person his highly lustrous crown, coat of mail, bow and shield. And smilingly he struck him on the breast with winged arrows. Cut to the very quick Vāna lost his consciousness and swooned away. Seeing Vāna thus struck and swoon away Nārada, who was sitting on the highest top of the palace, rose up with clapping and said "O great fortune! Great fortune, blessed is my life and birth since I have witnessed today this wonderful prowess of Dāmodara. O thou of large arms, O thou adored by the gods, do thou accomplish that for which thou hast incarnated thyself. Destroy soon Diti’s son Vāna." Having thus sung the glories of the Lord Krishna and emblazoned the battle-field with sharpened arrows he moved about in the battle-field (66–76).
In that battle their standards, encountering each other, fought; so did the horses of the Devas and Dānavas. When Garuda and the peacock fought they struck each other with wings, beaks and talons. Thereupon leaping up in anger the highly powerful son of Vinatā speedily caught hold of the peacock’s head with his beaks and struck him with his wings and talons. Thus repeatedly drawn by the highly powerful son of Vinatā the peacock fell down unconscious as the sun drops down from the sky. When the highly powerful peacock fell down on the ground, Vāna, stricken with great anxiety, thought:—"Elated with the pride of my strength I have not regarded the words of my friends. And therefore I have met with discomfiture before the very eyes of the gods and Daityas." Beholding Vāna thus depressed and distressed the Lord Rudra grew anxious for protecting him. Mahādeva, then in grave words, said to Nandi (77–85), "O sinless Nandi, go speedily where Vāna stands in the battle-field and give him this celestial car drawn by lions. I do not wish to fight. Let me stand here amongst the Pramathas. You better go and protect Vāna" Saying "So be it", Nandi, the foremost of car-warriors, went to Vāna with the car and spoke to him slowly. "O highly powerful Daitya, get upon this car soon; O hero, I will be your charioteer. Do not delay; ascend this car." Ascending that car, constructed by Brahmā, of Bhava of incomparable energy the powerful Vāna, in anger, brought into requisition the burning Roudra weapon Brahmashira, capable of destroying all other arms. Although the Lotus-sprung (Brahmā) had created that weapon for protecting the worlds still they were all agitated when it was ablaze. Seeing it and destroying it with his discus Krishna said to Vāna, illustrious in the world and incomparable in battle:—"O Vāna, where are your vauntings now? I now stand for battle: fight and display your prowess. Formerly there was a king having a thousand arms by namely Kārtavirya. His arms were reduced to two by Rāma in battle. Your pride, begotten by the strength of your arms, will share the same fate. I will soon destroy your pride in the battle-field. If you wait here for a moment I will chop off your arms which have created such a haughtiness in you. You will not be suffered to leave me with your life."
Seeing that highly dreadful encounter like unto that between the gods and demons Nārada began to dance with glee. Vanquished by the high-souled Pradyumna, the ghosts, leaving the battle-field, went to Shankara. Thereupon Krishna, resembling the muttering of the clouds of the rainy season, soon took up his thousand-bladed discus destructive of the Daityas in the battle-field. In that discus were combined the energies of luminous bodies, thunder, lightnings and of the king of gods. In it were the energies of the three-fold fires, Brahma fire and of the austerities and penances of the Rishis. In it was the energy of chaste women, the strength of the birds and beasts and the energy of the holder of the discus. In it was the strength of the Rākshasas, Yakshas and Gandharvas (86-104). In it was the power of all other creatures living in the three worlds. That powerful discus of the Lord, effulgent like the sun, stood before Vāna and deprived him of his energy.
Beholding the Lord with uplifted discus in the battle-field and knowing that it, endued with great energy, was incomparable and could not be counteracted Shiva said to Girija:—"O goddess, the discus, which Keshava has taken up, is unconquerable in the three worlds. Thereupon release Vāna before Keshava discharges this discus." Hearing the words of the three-eyed deity the goddess said to Lamvā:—"O Lamva, go soon and protect Vāna." Saying this Himalaya’s daughter disappeared from view by her yoga powers; and going only to Krishna she showed her true form. On the other side seeing the Lord stand in the battle-field with uplifted discus Lamvā disappeared from view and left off her clothes. In order to protect Vāna, the goddess Kottavi, appeared naked before Vasudeva. Seeing her again return and appear before him with Rudra’s consent Krishna said:—"O you of red eyes, you have again come naked to the battle-field for saving Vāna. Forsooth I will kill Vāna." Thus addressed by Krishna Lamvā said:–"O god, I know the great Purusottama, eternal, undecaying and lotus-navelled Hrishikesha, the creator of the world as the prime cause of the universe. O Keshava, thou shouldst not slay Vāna who has no match in the battle-field. Do thou promise Vāna protection and let me see my son alive. O Mādhava, I conferred on him a boon saying that I would protect him. Thou shouldst not falsify my words."
Thus addressed by the goddess, Krishna, the creator of enemy’s cities, in anger said:—"Hear the truth, O lady. I will forsooth cut off to-day his thousand arms, elated with the pride of which Vāna is roaring in the battle-field. Your son will live even if Vāna has two arms (105-120). And resorting to his demonaic pride he will not approach me any more." Thus addressed by Krishna of unwearied actions the goddess said:—"O god of gods, let Vāna be so." Thereupon the highly powerful and large-armed Krishna, the foremost of speakers and strikers, welcoming Kārtikeya’s mother, said to Vāna in anger:—"Fie on your manliness, O Vāna. Whenever you have been engaging in an encounter with me Kottavi, considering you weak, is coming and standing in the battle-field." Saying this the self-controlled and highly powerful Krishna opened his eyes and discharged his discus aiming it at Vāna. With great force Gadādhara, worked up with ire, took up that wonderful discus, effulgent like the sun, at the discharge of which, all the worlds, mobile and immobile, become unconscious and flesh-eating creatures find great pleasure, discharged it and cut off Vāna’s arms. When discharged by Shridhara, parmeating the universe, that firmament-like discus so moved about in the battle-field that no body could see its true form. Gradually cutting off Vāna’s thousand arms and making him the owner of only two the Sudarshana discus returned into Krishna’s hands (121-131).
Vaishampāyana said:—When the Daitya-killing discus returned successful into Krishna’s hands the huge-bodied great Asura Vāna, bathed in streaming blood, who had his thousand arms chopped off, was maddened with the smell of blood and repeatedly roared like a muttering cloud. Hearing his leonine shout Krishna, the slayer of his enemies, was about to hurl his discus again for killing him. Thereat approaching him with Kumāra Mahadeva said:—"O Krishna, O thou of large arms, I know thee as the eternal God Purusottama, the destroyer of Madhu and Kaitabha. Thou art the refuge of the world and the universe has emanated from thee. Thou art unconquerable unto the entire world consisting of gods, Asuras and Pannagas. Therefore do thou withdraw thy uplifted, irrepressible, celestial discus terrible unto the enemies. O slayer of Keshi, I have promised Vāna protection and therefore do I request thee to desist (132-138)".
Krishna said:—"O god, salutation unto thee who art adorable unto the gods and Asuras. I withdraw my discus. At thy request Vāna will live. O Maheshawara, at thy request I do not accomplish Vāna’s destruction for which I had come here. Permit me now to return" (139-140).
Saying this to Mahadeva Krishna went where Aniruddha was waiting bound with arrows. After Krishna’s departure Nāndi spoke to Vāna the following well-meaning words: "O Vāna, with these wounds appear before the god of gods." Hearing the words of Nandi, Vāna too felt a desire of going away speedily. Beholding Vāna divested of his arms the powerful Nandi took him on his car to the rider of a bull (Shiva). He again spoke these well-meaning words to Vāna:—"O Vāna, the god of gods is propitiated with you. Dance before him and you will meet with your well-being." Urged on by Nandi’s words, the bewildered, terror-stricken Dānava Vāna, desirous of living, began to dance with his body, bathed in blood before Shankara. Beholding Vāna, stricken with fear, dance again at Nandi’s words, Mahādeva, ever kind unto his votaries, stricken with compassion, said:—(141-148). "I am pleased with you. The time has come when you may pray for a boon. Therefore pray for one you are cherishing at heart." Vāna said:–"O Lord, O God, if thou art desirous of giving me a boon grant me one by which I may become immortal and freed from fever." Mahadeva said:—"O Vāna, you are now like the gods. You will not meet with death. Furthermore, I am always kind to you. Pray for another boon." Vāna said:—"O Bhava, may those thy votaries, who will dance as I am doing covered with blood and inflicted with wounds, have sons." The Lord said:—"Those of my votaries, who abstaining from food and being patient, truthful and honest will thus dance, will have sons. O my son Vāna, may your desire become fruitful. Pray for a third boon. I will grant it." Vāna said:—"O Bhava, may my body, inflicted with wounds by the discus, find relief by thy third boon." Rudra said:—"So it will be and your body will be freed from pain. It will be healthy and unscathed as before. I am never unkind to you, specially I have been greatly pleased with you. If you wish you may pray for the fourth boon." Vāna said:—"O lord, may I be the first of the families of Pramathas and be renowned forever under the name of Mahākāla (149–158)".
Vaishampāyana said:—Saying "So be it", the highly effulgent Lord Shankara again said:—"By being under my protection you will have a celestial form, be of unscathed body and freed from diseases. By living always near me you will have no fear. I give you this fifth boon that you will be well-known by your strength and manliness. O Vāna, if you have any other desire in your mind pray for another boon." Vāna said:—"O lord, by thy favour my body may not be disfigured. I may not be ugly even if I have two arms." Hara said:—"O great Asura, I have nothing which I can not give away to my votaries. Besides you are my greatest votary. What you have wished will be accomplished." Thereupon Mahadeva again said to Vāna who stood by him:—"O Vāna, what you have said, will be so." Saying it the Lord, encircled by ghosts, disappeared before all creatures (159-164).
CCLXXVI. KRISHNA FINDS ANIRUDDHA: GIVES THE KINGDOM TO KUMBHANDA AND FIGHTS WITH VARUNA FOR COWS
Vaishampāyana said:—Having thus obtained a number of boons Vāna was highly pleased. And having attained to the dignity of Mahākala he went with Rudra (1). Vāsudeva too, on the other hand, repeatedly asked Nārada, saying:—"O reverend sir, my mind is overpowered with affection. I wish to know truly where Aniruddha is waiting bound with the noose of serpents. The heroic Aniruddha being taken away stealthily the city of Dwārakā is filled with anxiety. I will therefore soon release him for whom I have come here. O sir, I wish to see even to-day Aniruddha who has his enemies slain. Tell me if you know the place." Thus addressed by Krishna Nārada replied: (2-5). "O Mādhava, the prince Aniruddha is waiting, bound with serpents, in the female appartment." In the meantime quickly coming there Chitralekhā said:—"O lord, this is the female appartment of the high-souled and energetic king of Daityas Vāna. Do thou enter here at ease." (6-7). Thereupon Baladeva, Krishna, Pradyumna, Narada and Suparna entered into the female appartment for releasing Aniruddha. Seeing Garuda, all the huge serpents, which stuck to Aniruddha’s person in the shape of arrows, at once left him. Coming out of his body those serpents dropped on the ground as arrows. Afterwards observed and addressed by Krishna the highly illustrious Aniruddha, delighted and with folded hands, said (8-11):—"O god of gods, O Keshava, thou art always victorious over thy enemies: even the performer of hundred sacrifices cannot stand before thee." Thereupon with a delighted mind the noble-minded Aniruddha saluted the highly powerful and illustrious Balabhadra. Afterwards with folded hands he bowed unto the great Garuda. Afterwards the powerful Makaraketana, holding variegated shafts, approached his father Pradyumna and saluted him. Ushā too, encircled by her friends, saluted the highly powerful and irrepressible Vāshudeva and Suparna of unimpeded course. And with bashfulness she also bowed unto the holder of the flowery bow (12-17).
Thereupon as requested by Indra the highly effulgent Narada smiling approached Vasudeva’s son the slayer of his enemies. And having showered blessings on him he said:—"O Govinda, by good luck thou hast been united with Pradyumna," Thereupon all the Yadavas with Aniruddha saluted the celestial saint Nārada. Having honored them all in return he said to Krishna:—"O Lord, celebrate a marriage acquired by prowess for Aniruddha. I have a great desire to see exchange of jokes between the parties of bridegroom and bride." Hearing the words of Nārada all laughed and Krishna said:—"O revered Sir, it will soon be accomplished." In the meantime Kumbhānda, with all the articles for the wedding, arrived before Krishna and saluted him. Kumbhānva said:—"O Krishna, O thou of large arms, do thou promise me safety. With folded hands I seek refuge with thee." (18–24).
Krishna, at Nārada’s request, had already stopped his going. Now seeing the high-souled Kumbhānda before and promising him protection he said:—"O Kumbhānda, I have been pleased with hearing of your good deeds. You will now become the king of this kingdom. I confer this kingdom on you. Live you for ever under my protection and be happy and self-controlled with all your kinsmen." Having thus conferred the kingdom on the high-souled Kumbhānda Janārddana celebrated the wedding festival of Aniruddha. The Divine Regent of fire was present there in person (25–28). After Aniruddha, along with his wife, had bathed himself and been adorned with various ornaments the Apsaras began to cut diverse jokes with him. The Gandharvas sang melodious and auspicious songs and the Apsaras danced thus beautifying that marriage party. Having thus celebrated Aniruddha’s nuptials and honored Rudra, the giver of boons, adored even by the celestials the greatly wise Upendra, the victor of enemy’s cities and the slayer of his enemies, desired to go away accompanied by the celestials. Beholding Krishna, the destroyer of his enemies, about to start for Dwārakā Kumbhānda, with folded hands, said:—"Hear, O lotus-eyed slayer of Madhu, I have something to communicate unto thee. O Mādhava, Vāna has some cows in charge of Varuna. They give nectar-like milk, drinking which a man becomes highly powerful and invincible in battle" (29–35). After Kumbhānda had said this Hari’s mind was filled with joy. And bent on going there he expressed his desire. Thereupon having blessed Keshava the divine Brahmā departed for his own region with the inhabitants thereof. Indra and Maruts, desirous of achieving victory, set out for Dwārakā where Krishna resides. Seated by the goddess on a peacock Ushā, encircled by her friends, started also for Dwārakā. Thereupon Baladeva, Krishna, the highly powerful Pradyumna and energetic Aniruddha sat on Garuda’s back. Uprooting the trees and shaking the earth, Garuda, the foremost of birds, went on. When Garuda proceeded all the quarters were agitated, the sky was filled with dust and the sun was shorn of its rays. Having thus vanquished Vāna and ridden on Garuda those foremost of men wended a long distance. Proceeding a long way towards Varuna’s region by the etherial way they saw those cows yielding celestial milk. Those cows, of various colours, were grazing in a forest situate on the bank of an ocean. Reading the signs described by Kumbhānda they at once recognized them. Beholding those cows of Vāna the eternal Krishna, the prime cause of the universe, well read in the essence of things and the foremost of strikers, felt a desire for possessing them and said to Garuda (36–46).
Krishna said:—"O Garuda, those are the precious kine of Vāna drinking whose milk a man becomes immortal. Do thou soon go there. Satyabhāmā has asked me to take those cows drinking whose milk the great Asuras are not possessed by decrepitude and creatures are freed from fever. She has asked me to take these kine if it does not eface virtue and not to be covetous if it stands in the way of my work. O son of Vinatā, surely these are the kine of which Satyā spoke to me" (47-50).
Garuda said:—"These are the kine no doubt. I had seen them before in Varuna’s abode. O Keshava, seeing me all on a sudden they are entering into Varuna’s palace. Therefore thou shouldst do some thing at once for possessing them." Saying this Vinata’s son agitated the ocean with the flapping of his wings and entered into Varuna’s abode. Thereupon seeing Garuda enter by force into Varuna’s residence all his followers were stricken with fear and bewildered. Afterwards when Varuna’s irrepressible army, with diverse weapons, appeared before Vāsudeva, they had to fight a terrible fight with Garuda the enemy of serpents. Although thousands of Varuna’s irrepressible soldiers came to the battle-field they were all routed by the high-souled Keshava. The sixty thousand cars of Varuna with burning weapons, that had come to fight there, all fled away and entered into Varuna’s abode. Consumed entirely by Krishna with his arrows they broke down seeing nobody to protect them. That army was completely killed with arrows by powerful and heroic Baladeva, Janārddana, Pradyumna, Aniruddha and Garuda (51-58).
Seeing thus his own army routed by Krishna of unwearied actions Varuna was greatly worked up with anger and went where Keshava was. He was seen in the battle-field eulogised by the gods, Rishis, Gandharvas and bands of Apsaras. A beautiful yellow-colored umbrella, with water streaming from it, was held over his head. The lord of waters, followed by his sons, grand-sons and soldiers, took up his bow in anger, stringed it and invited Hari for battle. Thereupon blowing his conch-shell the lord of waters, in anger, ran towards Hari like Hara and covered him with arrows. Then the highly powerful Janārddana blew his conch-shell Pānchajanya and agitated all the quarters with shafts. Although assailed with clean shafts in the battle-field Varuna smilingly fought with Krishna (59-65). Seeing it Janārddana got ready in the battle-field the dreadful Vaishnava weapon and said to the intelligent Varuna who stood before him "Wait here for a moment: for killing you this dreadful Vaishnava weapon, destructive of enemies, has been taken up by me." Seeing the Vaishnava weapon upheld the highly powerful Varuna took up his Varuna weapon and sent up a leonine shout. O Victor of armies, when that Varuna weapon was discharged for counteracting Vaishnava weapon from it streamed down profuse water. However with the energy of Vaishnava weapon that water was ablaze. Thus when Varuna weapon was burnt down and Vaishnava weapon grew ablaze again all, filled with fear, fled away on all sides. Seeing it ablaze Varuna said to Krishna (66–71):—"O great one, remember the manifest Prakriti which was unmanifest before, O Lord of yoga, thou art always pervaded by Sattwa (goodness) still why are you possessed by the (disorganising) tendency? Cast off Tama (disorganising tendency) O god, throw off your egoism and other weaknesses begotten by the five elements. I am the eldest of thy Vaishnava form. Though I deserve thy respect, being the elder brother, still why dost thou wish to consume me? O foremost of warriors, fire does not display its power towards another fire. Therefore do thou relinquish your anger directed towards me. Thou art the primary cause of the universe and there is none who can lord over thee. Prakriti, capable of manifestating herself, was formerly created by thee. That Prakriti, subject to an end, resorted to thy energy on account of thine, being the origin of the universe. Through Prakriti thou didst create this universe identical with Vishnu, Agni, and Soma; and why dost thou then attack it now? Salutation unto thee who art the origin of elements, self-born, eternal, undecaying and identical with all, manifested and unmanifested. Do thou protect me, O thou of great effulgence, who am worthy of being protected. Thou art the prime cause of the universe. Through thee the creation has multiplied itself. As the boy plays with his toys so thou dost play with thy creations. I am not against Prakriti nor do I contaminate it. Thou dost put an end to the changes of Nature when she is subject to them. That, which creates change even in changes, cannot create any change in thee. Thou dost create changes in the impious and wicked. When the world is pervaded by the sinful tendencies, begotten by Nature, namely, the qualities of Raja (self-concentration) and Tama (disorganization) then stupefication possesses her. O lord, thou art the fountain of supreme knowledge, omniscient and the creator: why dost thou stupify me?" (72–84) Thus addressed by Varuna, Krishna, the omniscient hero, the creator of the world, was filled with joy. Thus spoken to Krishna smilingly said:—"O hero of dreadful prowess, do give me these kine for pacifying me." Thus addressed by Krishna, Varuna, clever in speaking, again said:—"Hear, O slayer of Madhu (85–87). O lord, I had made a contract with Vāna. How can I break it now? O Keshava, thou canst make every one break his promise. But O Sire, if a person’s character is lost he becomes an object of censure unto the pious. O slayer of Madhu, only the pious always deserve respect from all. But the sinful breaker of his promise does not attain to any (blissful) region. Be thou propitiated therefore, O slayer of Madhu and do that by which my virtue may not be lost. O Mādhava, it does not behove thee to engage me in a work which will lead to a breach of promise. O thou having eyes like those of a bull, I had formerly promised, that if alive I would never give away these kine. If thou dost wish to possess these kine kill me and take them away. O thou of large arms, O king of the celestials, O slayer of Madhu, I have thus described unto thee my promise. Not a single portion of it is false. Every bit of it is true. O Mādhava, if thou hast any pity for me, save me. If, O thou of large arms, dost thou wish to take these kine away, kill me and take them." (88–94).
Vaishampāyana said:—Thus addressed by Varuna Krishna, the multiplier of the Yadu race thought, that what Varuna had said about the kine could not be gainsaid and was accordingly silenced. Thereupon Keshava, who could understand all, smilingly said to Varuna:—"O Lord Varuna, on account of your contract with Vāna you are saved. Specially you have expressed the truth in sweet and charming words. How can I then perform an iniquity by you? O lord of water, you are truthful and therefore for pleasing you I let loose Vāna’s cows. And you too are released. There is no doubt about it. Depart now." Thereupon sounding bugles Varuna adored Keshava with Arghya. After the Yadu chief Keshava had accepted it from Varuna, the lord of waters, adored Baladeva with a controlled mind. Giving protection unto Varuna, Shouri, the heroic descendant of Shura, with Sachi’s lord set out for Dwārakā. The Devas, Maruts, Sāddhyas, Siddhas, Chāranas, Gandharvas, Apsaras, Kinnaras followed Krishna, the eternal lord of all creatures in the etherial way, (95–102). When Keshava, on acquiring victory and fame, proceeded the Adityas, Vasus, Rudras, the two Ashwinis, Yakshas, Rākshasas, Siddhas, Chāranas, and Vidyadharas followed him. Pleased at seeing Vāna and Varuna defeated the great and ever quarrelsome Nārada, set out for Dwārakā. Thus proceeding Keshava, the holder of discus and club, saw from a distance the city of Dwarakā having many doors and adorned with blue-turreted, beautiful palaces resembling the summits of the mount Kailāsha and blew his conch-shell Pānchajanya. As the blare of Pānchajanya used to indicate Keshava’s arrival and departure he, with it, communicated the news of his approach to the citizens of Dwārakā. Hearing the sound of Pānchajanya the inhabitants of Dwaraka adorned their respective habitations with profuse flowers, jars full of water and fried paddy. The streets of that prosperous city, abounding in many jems, were cleansed; the Brāhmanas and the elderly persons with arghya and exclaiming his many victories adored Mādhava. People bowed unto Krishna, highly beautiful and resembling a mass of collyrium who sat on Vinatā’s son. The Kshatriyas, Vaishyas and Sudras in order adored the highly powerful Ananta, the slayer of Keshi. Waiting in a garden of Dwārakā, the lotus-eyed Mādhava was eulogised by the Rishis, gods, Gandharvas and Chāranas. Seeing those wonders and the large-armed Krishna the great Dāshārhas attained to an excess of joy. Beholding the great Purusottama return after defeating Vāna, the inhabitants of Dwārakā began to talk on diverse topics. After the great Krishna, the greatest car-warrior amongst the Yadavas, had returned from that long distance whither he had gone through the help of Suparna they conversed amongst themselves. "Blessed and favoured are we since the kind lord of the universe, the long and mighty-armed Krishna is our protector. Riding on Vinatā’s son the lotus-eyed deity defeated the irrepressible Vāna: and now returning to Dwārakā he has gladdened our hearts." While the inhabitants of Dwārakā thus conversed, the gods, the car-warriors, entered into Vasudeva’s palace. Then coming down from Garuda’s back Vāsudeva, Bahadeva, Pradyumna and Aniruddha entered into the palace. Celestial cars of various forms were then seen moving about in the sky. Drawn by swans, bulls, deer, elephants, horses, Sarasas and peacocks, those thousands of cars displayed a great beauty there (103-121).
Thereupon in sweet words Krishna addressed Pradyumna and other princes:—"Salute them in due order—those Rudras, Adityas who have come here. Do you all salute the thousand-eyed Nāga who has come here with his followers and dreadful Dānavas. The seven great Rishis, other saints, and those holders of discuses have all come here for pleasing me—do ye adore them all. The oceans and other quarters have come here for satisfying me. Do you adore them in due order. The great Nāgas headed by Vāsuki and cows have come here for pleasing me: do you adore them in due order. The Yakshas, Rākshasas, Kinnaras, stars and other luminous bodies have come here for pleasing me: do you adore them in due order." Hearing the words of Vasudeva the princes, in due order, saluted the high-souled gods and stood before them. Beholding the celestials the citizens, filled with surprise, soon collected articles for Puja and said:—"Oh I under the protection of Vasudeva, we have, even here, witnessed this great wonder." Afterwards showering flowers, scents and powdered sandal they adored the gods. Controlling their senses and intellectual faculties the other inhabitants of Dwārakā worshipped the gods with fried paddy, incense and prostration. Thereupon Vāsava embraced Ahuka, Vasudeva, Shamva, Satyaki, Nishatha, Ulmukha, the highly powerful Viprithu and the great Akrura and smelt their heads. Afterwards aiming at the slayer of Keshi, worthy of being eulogised, the great Shakra, in the midst of the Yādavas, gave vent to the following most excellent words:—"This foremost of Sātwatas and Yadus has displayed his glory and manliness in the battle field whilst releasing Aniruddha. Having vanquished Vāna in the battle-field before Mahadeva and Guha he has returned to Dwarakā. His thousands arms were reduced by him into two (122-139). Having left him only with two arms Hari has returned to his own city. All the works, for which the high-souled Krishna has been born in the land of men, have been accomplished and we too have been divested of sorrow. Without any anxiety do you drink Madhvika wine. Thus attached to worldly objects you will be able to spend your days happily. Under the protection of this high-souled one, I too, shorn of grief, will live happily with the celestials." Having thus chanted the glories of the great Keshava the destroyer of Dānavas and adored of the world, the thousand-eyed Purandara, encircled by the gods, embraced him. Thereupon obtaining his permission, he, along with the gods and Marutas, set out for the celestial region. Having honored the highly powerful Keshava with blessings of victory the great Rishis, along with Yakshas, Rakshasas and Kinnaras, repaired to their respective quarters.
After the departure of Purandara for the celestial region the highly powerful and great lotus-navelled deity enquired after their well-being. Thereupon there arose on all sides tumult of persons for seeing the moon-like countenance of Keshava. Seeing their devotion the sinless Keshava was highly pleased. Having thus returned to Dwārakā, Krishna, obtaining all objects of desire, riches and prosperity, lived happily with the Yādavas (121-140).
CCLXXVII. ANIRUDDHA’S WEDDING AND RECEPTION
Vaishampāyana said:—Thereupon having his eyes expanded with joy the large-armed Ahuka said to the highly effulgent Krishna:—"O descendant of Yadu, hear what I say. O my child, seeing thee safely return we are all enjoying with the Apsaras. Do thou undertake a great festival for Aniruddha’s return and wedding. United with Aniruddha and encircled by her friends the great Ushā is living with the greatest possible pleasure. Baidarbhi says that the great daughter of the high-souled Kumbhānda should be enlisted as Ushā’s companion. Confer now that charming and beautiful daughter of Kumbhānda on Shāmva and the remaining maidens should be duly given unto the other princes. Let a great festival take place in thy residence as well as in that of Aniruddha. Hear, the damsels of sweet voice are playing on musical instruments in the inner appartment. Some of them are dancing and others are singing. Some with glee are conversing with one another. And some, adorned with garlands and clad in variegated raiments, are moving about hither and thither. Some, under the influence of wine, are going to others, and some, with eyes expanded in joy, are playing at chess. Ushā is encircled by her companions; take her into the palace. The beautiful and noble daughter of Vāna, by name Ushā, is a worthy daughter-in-law of thy race. Welcome her with all dignity (1-11)."
After Ahuka had said this females, performing benedictory ceremonies, as laid down in the ritualistic code, conducted the beautiful Ushā to Aniruddha’s house. Beholding Aniruddha Devaki, Revati and the Bidarbha princess Rukshmini shed tears of joy. Thus when Ushā was taken into the room, the beautiful damsels, blowing bugles, began to perform benedictory ceremonies. The beautiful Ushā too, under the shelter of the Yadu chiefs, lived in their palace and enjoyed best of happiness (12-16). After a few days, the Apsarā Chitralekha, who was living there under the guise of a woman, with the permission of Ushā and other companions, started for the celestial region. Thus after the departure of her companions Māyāvati first invited the beautiful Asura princess Ushā and took her to her own residence. Seeing her youthful and beautiful daughter-in law Ushā Pradyumna’s wife welcomed her with costly jewels and dresses. Thereupon according to the custom of the family all the ladies of the Yadu race duly treated the new daughter in-law Ushā (17–20).
Vaishampāyana said:—O upholder of the Kuru race, I have thus described to you how Vāna was vanquished by Vishnu in battle and left alive. Afterwards, encircled by the Yadavas and enjoying the highest prosperity Krishna lived in Dwarakā and governed the whole world. O king, thus incarnating himself on earth Vishnu was celebrated by the name of Vāsudeva the foremest of the Yadu race. You had formerly questioned me as to the cause of the powerful Vishnu’s taking birth from Devaki in Vasudeva’s family in the Vrishni race. These are all the causes thereof. O Janameyaja, you heard all that I had said at length relating to Nārada’s question and Vasudeva’s reply in the episode of the wonderful incident. I have removed your doubts about Krishna’s life and conduct in Mathurā and have described all his movements. Krishna is the abode of wonders: there is nothing more wonderful than he. There is no wonder which has not been performed by Vishnu. Vishnu is the foremost of the blessed—the origin and bestower of good fortune. Amongst the Aditvas and Daityas there is none more wonderful than Achyuta. He is Adityas, Vasas, Rudras, Maruts, the two Ashwinis, the sky, earth, quarters, water and luminous bodies. Vishnu alone is the creator, preserver and destroyer, truth, Tapas and the grand-father Brahma. Salute him, O descendant of Bharata. This lord of the celestials is the whole universe, is Ananta amongst the Nāgas and Shankara amongst the Rudras. This universe, mobile and immobile, has emanated from Nārāyana. Janārddana has created this whole universe. That Eternal One alone is always adorable unto the gods. Thus have I recounted Keshava’s glories and Vāna’s battle. Listening to them you will acquire incomparable family prestige. Sin will not invade them, who will meditate on Vāna’s battle and the most excellent deed of Keshava. O Janamejaya, thus after the termination of the sacrifice as questioned by you, I have described all the glorious deeds of Vishnu. O king, the man who can meditate on all these wonderful themes, in his mind, is freed from sins and repairs to the region of Vishnu. He, who will recite this every morning, will meet with no calamity either in this world or in the next. By reciting it the Brāhmanas will be versed in the Saman, the Kshatriyas will acquire victories, the Vaishyas will amass riches and the Sudras will fare well. He, who will recite this, will be visited by no misfortune and live a long life.
Souti said:—O foremost of the twice-born, hearing this Harivamsha, Parikshit’s son Janamejaya was freed from sins. O Sounaka, I have thus described to you Hari’s family at length and in brief. What more do you wish to hear again? (21-41).
BHAVISHYA PARVA OR THE BOOK OF FUTURE.
I. AN ACCOUNT OF JANAMEJAYA’S FAMILY
Shounaka said:—O son of Lomaharshana, who are the sons of Janamejaya? And by whom the family of Pandavas was founded? I have been stricken with curiosity to hear this history. I wish therefore to learn every detail about it as you have said (1-2).
Souti said:—Parikshit’s son Janamejaya begat on his wife Kāshyā two sons, the king Chandrāpida and Suryāpida who was conversant with the knowledge of emancipation. By performing works befitting the Kshatriyas, the hundred sons of Chandrāpida, who were all clever archers, acquired celebrity on earth under the appellation of Janamejayas (3–4). Of them the eldest Satyakarana of long arms, the performer of many sacrifices accompanied with profuse gifts, was installed on the throne of Hastināpur. Satyakarna’s son the virtuous and powerful Swetakarna had no issue and he therefore entered into woods with his spouse (5–6). The beautiful Yadu princess Mālini, of fair eye-brows, conceived through the forest-ranging Swetakarna. Just in the beginning of this conception the patriarch Swetakarna entered like his fore-fathers into woods for good (7-8). Beholding her husband retire into forest, Mālini, who was quick with a child, followed him, and on the way gave birth to a son having eyes like lotus petals. As Draupadi followed her husbands in the days of yore so the chaste and noble Mālini followed her consort leaving the new-born baby behind. While that tender baby, divorced from his mother, was crying in the mountain cave, some cranes, stricken with compassion for the great prince, came there (9–11). Seeing that crying prince Shravistha’s sons the Rishis Paippaladi and Koushika felt compassion and took him up. They then washed with water his two sides which were bruised against the rock and covered with blood. The sides of the prince were dark-blue like those of a goat and were high and well-formed. He therefore passed by the name of Ajapārsha. Thereupon those two foremost of the twice-born (Paippaladi and Koushika) named him Ajapārsha and brought him up in the house of a Rishi named Vemaka (12–14). Vemaka’s wife brought up Ajapārsha as her son, so he became Vemaka’s son and those two Brāhmanas became his councillors. Ajapārsha and the sons and grand-sons of Paippaladi and Koushika lived the same life. This Ajapārsha, born in the race of Puru, founded the family of the Pandavas (15-16). Formerly while transferring his decrepitude Nashusha’s son the intelligent Yayāti sang this verse: "Earth will forsooth be divested of the sun, moon and planets but she will never be shorn of the Purus (17–18)."
II. VYASA’S PRESENCE AT JANAMEJAYA’S SACRIFICE
Sounaka said:—I have thus recited to you the entire Harivamsha with all its Parvas as recounted by Vyasa’s disciple. May this endless history of Hari’s family, nectar-like and destructive of all sins, please us. O you endued with patience, because this history is pleasant to ears it has greatly gladdened our hearts. Afterwards, O Sauti, what did the king Janamejaya do on the termination of the Sarpayajna after listening to this most excellent history (1-3)?
Souti said:—Hear, I will describe to you all what the king Janamejaya did listening to this most excellent history after the termination of the Sarpayajna. When this sacrifice was finished Parikshit’s son Janamejaya collected materials for the celebration of a horse-sacrifice. Then inviting the Ritwikas, priests and preceptors he said:—"I am desirous of celebrating a horse-sacrifice. Do ye dedicate these horses" (4-6).
Thereupon informed of the object of Parikshit’s son Janamejaya, of indefatigable energy, the virtuous-souled Krishna Dwaipāyana, the foremost of the omniscient, all on sudden came there for witnessing (the sacrifice). Beholding the great Rishi Veda-Vyasa arrive there the king Janamejaya offered him Arghya, a seat and water for washing his feet according to the rules laid down in Sastras. O Shounaka, after they had both taken their seats the courtiers, from all sides, began to discourse on diverse Vedic themes. After they had finished their discourses, king Janamejaya said to the great Muni Veda-Vysa, the grand-father of the Pandavas and his own great grand-father (7–10):—"The story of the Mahabharata, having many meanings and abounding in Srutis, is exceedingly pleasant to ears. It was finished as if in a moment. The history, which spreads glories and gives fame like unto milk in a conch-shell, has been beautifully recorded by thee. As a man is not satisfied with ambrosia and bliss of heaven, so I am not with listening to the stories of the Mahabharata. Thou art omniscient, O Brahman and therefore I accost thee whether Rajasuya was not the cause of the destruction of the Kurus. It appears to me that as many unconquerable kings meet with death at the time of revolution so the Rajasuya Yajna was ordained for battle. I have heard that when this Rajasuya was undertaken by Soma it was followed by the war of which Taraka was the root. Afterwards when Varuna undertook this great sacrifice it was followed by the war between gods and Asuras. When the royal saint Harishchandra undertook this sacrifice it was followed by the battle Adivaka in which many Kshatriyas were killed. Last of all when the worshipful Pandavas undertook this most arduous sacrifice it was followed by the great Bhārata war. O great sir, why did you not all put a stop to that Rajasuya Yajna the root of the world-destroying war? It is difficult to celebrate this sacrifice well with all its branches. When one of the branches of a sacrifice is neglected it leads to the destruction of people. Thou art the grand-father of our ancestors, their first lord and art cognizant of the past and future. Thyself living as their guide why did those intelligent kings, as if having none to govern them, and deviating from the paths of morality, commit sin?" (11-23).
Vyasa said:—O king, forsooth urged on by Destiny those kings acted against the established usages and customs. They did not ask me any thing about the future. And, I too did not tell them any thing unasked. Besides I was not capable of counteracting the future result, for none can with stand the work of Destiny. I will describe to you the future subject about which you have questioned me. But Destiny is now very powerful. And even listening to my words you will not be able to carry them out. Either through fear or zeal you will not be able to stand in the ways of a man for it is impossible to overcome predestination. The Sruti lays down that the Kshatriyas should celebrate Ashwamedha, the foremost of sacrifices. On account of the greatness of that sacrifice Vāsava will violate your Ashwamedha. O king, even if you are capable of withstanding Vāsava either by your manliness or through the will of the Providence you should not celebrate such a sacrifice. However you, Sakra, or the presiding priests will commit no sin thereby for Destiny is all-powerful. Ordained by Destiny Brahmā will obstruct the termination of Indra’s sacrifice. In the course of time and according to the will of the Providence creation will come to an end with the termination of a cycle and the Brāhmanas will sell the fruits of sacrifices. Therefore know this universe mobile and immobile, as being subject to Destiny (24-32).
Janamejaya said:—O reverend sir, tell me, what cause will arrive for putting a stop to the horse-sacrifice. Hearing it I will desist (33).
Vyasa said:—O king, the cause thereof will be the ireful curse of a Brāhmana. You may fare well if you try to avoid it. O slayer of enemies, as long as the world will last, the Kshatriyas will not be able to collect materials for your horse-sacrifice (34–35).
Janamejaya said:—Aswamedha will be stopped by the power of the fiery curse of a Brāhmana, but I will be the instrument thereof. Indeed I am filled with fear and shame. How will a man like myself, the performer of many good deeds, like unto a bird, tied with a noose, flying into the sky, engage in such a cursed work, and exert to live? If I engage in such a work, through me a rite, practised from generation to generation, will be spoiled. Console me, saying that the horse-sacrifice will again be undertaken (by kings) (36–38).
Vyasa said:—As an energy, counteracted by another, lives in it, so the Aswamedha sacrifice, although stopped, will exist in the gods and Brāhmanas. Leading the life of a soldier, some descendants of Kashyapa will again revive this horse-sacrifice in the Kali-Yuga. O king, as the hour of universal dissolution brings into being many evil portends such as white planets so a Brāhmana, born in his race, will revive this sacrifice in the cycle of Kali. This sacrifice will bestow proper fruits on men celebrating it and they will range at the gate of the end of the cycle encircled by the Rishis. From that time the senses of men will not renounce the fruits of the pristine good works and will not be attached to them in this world. A highly subtle religion, deviating from the duties of the four orders, and having charity at its root only, the offspring of the time, will flourish. Practising austerities to a small extent men, O Janamejaya, at the end of this cycle will acquire spiritual powers. Thus blessed they will practise pious rites (39–45).
III. AN ACCOUNT OF KALI-YUGA
Janamejaya said:—I do not know whether the time for Moksha (emancipation) is distant or near. Therefore I wish to know about the cycle of Kali which has followed Dwāpara struck with the arrows of virtue and sin. With deeds easily performed we will acquire virtue. Stricken with this desire we have been born in this Kali-yuga (1-2).
Shounaka said "O thou conversant with religion the cycle of Kali, a source of trouble to the creatures and the destruction of virtue, is about to set in. Do thou therefore describe it with its characteristics (3)".
Shouti said:—Thus accosted the Divine Vyāsa accurately thought of the condition of men in the Kali-yuga and began to describe the future cycle (4).
Vyasa said:—When Kali will set in the kings, incapable of protecting their subjects, will only guard themselves busily exacting tributes from them. At the end of this cycle the kings will not act like the Kshatriyas, the Brāhmanas will carry on their livelihood like the Sudras and the Sudras will behave like the Brāhmanas. O Janamejaya, at the end of this cycle the Brāhmanas, well read in Srutis and Vedas, will take up arrows and Havi will be divorced from sacrifices and all people will take their meals in the same row. When the last of the cycles Kali will appear men will be artizans, untruthful, fond of wine and meat and know the wives of their friends. In the Kali Yuga the thieves will fare like the kings and the kings will act like thieves and the servants will enjoy unfixed incomes. In the last cycle wealth will be spoken of highly, the character of the pious will be despised and the fallen will not be censured. The widows, divorced from the consciousness of virtue and sin, the ascetics and men of fifteen years of age will procreate offspring through promiscuous intercourse. In that last cycle the villagers will sell food, the Brāhmanas will sell the Vedas, and the women will sell their persons. In this cycle all will read the Vedas and celebrate Vajasaneyi sacrifices and the Sudras will (boldly) address all as "O". The Sudras following the tenets of Buddha will abstain from taking meat. And with white teeth, keen observation and shaving their heads and wearing silk raiments they will practise religion (5-15). The Mlechchas will live in the province of Kurupānchāla and people of that country will live in that of the former. In the end of the cycle men will go downwards. The Brāhmanas will sell the fruits of Tapas and sacrifices and the seasons will be perverted. The beasts, with tusks and teeth, will be set to ploughs and carts: men will till with the water of ponds and the clouds will irregularly discharge their contents. The thieves will steal the wealth of one another and wretched men will be rich acquiring very little money. In this last cycle men will be divorced from religious rites, the divisions of the land will abound in deserts, and the cities will be traversed by many roads. In the Kali yuga every body will become a merchant and the sons will divide the ancestral gifts. Impelled by covetuousness and false-hood people will fight with one another and rob their wealth. In the absence of beauty, personal grace and ornaments the women will be only adorned with hairs (16-22). In this last cycle, men, divorced from all objects of enjoyment, as garlands, sandal, etc., will find pleasure only in their wives (22–23). When the wicked and non-aryans will multiply, when the number of males will decrease, and dis-proportionate to it that of women will increase know this as the real sign of the end of the cycle. Then every body will be a beggar: and no one will give alms. Without distinction people will accept gifts from other Varnas (orders), And afflicted by the king, thieves and fire, people will meet with extinction. In this last cycle people will not get crops, youthful persons will be visited by decrepitude and people will be unhappy for their bad ambition. Blowing high and downwards the wind will shower dust in the rany season and people will feel doubts about the next world. Every one will be wicked by nature, will villify the God and be egoistic: being covetous the Brāhmanas will blame others. Adopting the ways of the Vaishyas the Kshatriyas will maintain themselves by cultivation and trade and the Brāhmanas will destroy the dignity of religion (24-29). In the end of the cycle men will not observe their vows and promise. And what to speak of their satisfying their own debts, they will, for it, even cast off courtesy. Fruitless will be a man’s joy and fruitful will be his anger. For milk the sheep will be regarded. In the end of the cycle, men, shorn of the knowledge of scriptures, will naturally behave thus. Disregarding moral laws, men, proud of their own learning, will interpret the Sastras. When the last cycle will set in every one, without the instruction of their elders, will acquire knowledge in all branches and there will be no one who will not be a poet. Deviating from their right duties the Brāhmanas will turn out astrologers and the kings will become thieves (30–34). In the end of the cycle those men, who will co-habit with bastard women, be deceiptful and drunkards, will be Brahmavadins and celebrate horse sacrifices. Eager for acquiring riches the Brāhmanas will officiate as priests for unworthy persons and partake of the forbidden food. Every one will recite "Bho!" and no one will study the Vedas. The women will put on one conch bangle and use an ornament of the shape of a paddy. The stars will not be united with proper planets, the quarters will be contrary—the appearance of an evening and burning will always be seen. The son will engage his father in works and the daughter-in-law will order her mother-in-law. Men will co-habit with beasts and women of different castes. The disciples will wound their preceptors with wordy shafts and men, maddened, will speak many things. Without offering the first four oblations to the gods the Agnihotris will take their meals; and without offering food to their guests, men will eat themselves. Deceiving their sleeping husbands the women will visit other men, and men too, leaving their sleeping wives, will go to other women. When the cycle will run out people will be visited with diseases, mental agony and envy and they will not remedy their own actions (35–43).
IV. KALI-YUGA DESCRIBED
Janamejaya said:—When the whole world will thus be sullied, by whom men will be protected? How will they behave? What will they take and how will they enjoy? What will be their actions and endeavours? How long will they live? And meeting with what end will they attain to Satya-Yuga? (1–2).
Vyasa said:—When religion will be shaken and good conduct will be extinct, men, shorn of accomplishments, will be short-lived. With the decrease of the duration of life, there will be decay of strength. It will lead to the perversity of colour which will produce diseases. This will give birth to repentence which will beget the consciousness of the God. And this will produce again virtue. With this end they will attain to the Satya Yuga. Some, observing virtue in words only, will grow indifferent and some, being conscientious, will, with curiosity, enquire into causes. Having their minds freed from doubts, some men, proud of their learning, will find out unity between inference and evidence (3–7). Others will disprove the Vedas. The wicked and ignorant men, proud of their learning, will be atheists. They will be proud and divorced from the knowledge of Sastras. They will have reverence for the apparent meaning and be fond of discussions. When at the revolution of the cycle religion will be shaken people will follow the last (Vishnu’s) dispensation; and with gifts and truthfulness they will perform many merciful acts (8-11). During that period people will eat every sort of things, be of uncontrolled senses, devoid of accomplishments and shameless. Know this as the consummate sign of sinfulness. When the Kshatriyas and other orders, will resort to begging, the eternal means of subsistence unto the Brāhmanas, for their livelihood know it as the sign that sin has set in. When this cycle, destructive of knowledge and learning, will be filled with sin, people, leading the life of celibacy, will attain to the consummation of spiritualism within a short time. In the last cycle will take place great wars, great tumults, great showers and fears: know these to be the signs of sinfulness. In the end of the Yuga the Rakshasas will assume the forms of the Brāhmanas and the kings, bent upon speaking harsh words, will enjoy the earth. When men, divorced from the study of the Vedas, celebration of sacrifices and morals, proud, avaricious, eating all, performing useless rites, stupid, selfish, covetous, putting on worthless dresses, mean, deviating from the eternal religion, the stealers of other’s riches, the ravishers of others’ wives, lustful, wicked, deceiptful and brave, will be born with equal character the various ascetics will hide themselves (12–20). With words men will worship those persons, devoted to the God, who were born in the Krita age (21). Men will steal corns, raiments, edibles and even dry cow-dung (22). The thieves will steal the property of other thieves and murderers will kill other murderers. When thieves will kill the other thieves people will fare well (23). When the world will be impoverished, oppressed and divorced from evening prayers and when all the orders will live in the same style men, pressed down by the weight of taxes, will retire into woods (24). The sons will engage the father in all works and the daughter-in-law will make the mother-in law work. And when sacrifices will be stopped the disciples will pain the preceptor with wordy shafts. The Rākshasas, the voracious animals, insects, mice and serpents will injure men. O king, in the close of the cycle, peace, prosperity, health, friends and literature of the people will suffer decrease. Being themselves their own masters and thieves, kings, loaded with the miseries of the cycle, will roam in circles in various countries. Travelling in their own countries and growing useless, men, with their friends, will await the appointed time (25–29). Assailed with fear and hunger and carrying their sons on their shoulders men will cross the Koushiki and seek shelter in the provinces of Anga, Banga, Kalinga, Kashmira, Mekala and Rishikāntagiri. Men will live with the Mlechchas on the sides of the Himalaya, the bank of the ocean of salt water or in the forests. The earth will be shorn and yet not shorn of its inhabitants. Although armed the guards will not do their duties. Men will live on deer, fish, birds, beasts of prey, serpents, insects, vegetables, fruits and roots (30–34). Like Munis men will collect themselves and put on bark, leaves and deer-skin. Although living in mountain caves they will grow anxious for knowing and eating paddy growing in villages or in the forest. They will with care rear up sheep, goats, asses and camels (35-36). Living on the bank of rivers for water they will obstruct the currents. And they will sell and buy cooked food amongst themselves. For taking their own shares the sons will fight over the capital. Under the influence of the age people will have children, have none and will be shorn of the good marks of their families. People, in that cycle, will follow a degraded faith preached by a degraded person. The duration of a man’s life will be thirty years. And attacked by fever they will grow weak and lose their wealth; their physical organs will be enfeebled by diseases and they will be visited by sorrow consequent upon the decrease of their longevity. They will be busily engaged with visiting and serving the pious and on account of the wane of their conduct they will attain to Satya-Yuga. They will practise pious rites because they will not get objects of desire; and they will shrink from committing oppressions on account of their weakness proceeding from the destruction of their own men (37-43).
Thus making gifts, observing truth and cherishing reverence for the safety of their own lives they will satisfy the four-fold duties and meet with well-being. Amongst those men rolling with the senses and their objects, some will acquire the true knowledge and say "Whether virtue or death has sweet fruits." As decline gradually takes place so does advancement. Afterwards when religion will be completely followed by men Krita-yuga will set in. As the moon increases in the light half of the month and decreases in the dark half, so good conduct multiplies in the Krita-Yuga and suffers decrease in the Kali. However the time is one: according to increase and decrease, Satya, Treta, Dwāpara and Kali are its four stages. As the moon is enshrouded by darkness in the dark fortnight and becomes full in the light fortnight so virtue increases in the Satya and decreases in the Kali Yuga. As a man does not regard an ancestral lump of gold covered with dust as gold and thinks himself poor, and again considers himself rich when he finds it gold after it is cleansed, so when the great soul is covered with Māyā pervaded by the quality of darkness, men call it a creature and when it is divorced from Māya they call it pure intelligence. It is thus said in the Vedas and the learned men also have explained its meaning. By penances having heaven etc., for their object, eternal fruits are begotten: these fruits produce gunas or qualities and thus their actions are accomplished. By these truthful actions even body is not liberated. The fruits of actions follow the country, time and worthy person in various Yugas: and thus difference is seen in them. So the Rishis have said; in various cycles differences in worldly profit, objects of desire, adoration of the deities and duration of life, are created. As according to the nature of the Providence the revolution of cycles takes place, so the rise and decay takes place in the world which cannot stand inactive even for a moment (44–53).
V. INDRA RAVISHES VAPUSTHAMA: VISHWAVASU PACIFIES JANAMEJAYA’S WRATH
Souti said:—While the foremost of Rishis thus consoled the king Janamejaya, his words, relating to the past and future, were heard by all those who were present in that meeting (1). Their ears were pleased with (drinking) the juice of that great Rishi’s words like unto the nectar-carrying rays of the moon (2). Hearing the charming history of the Bhārata war in which many heroes were killed and which yielded virtue, worldly profit and desire, some, in that assembly, shed tears and some engaged in meditation. That chronicle was described by the Rishi as if it was written on his palm (3-4). Having circumambulated all the courtiers present there the divine Rishi Vyāsa obtained their permission and departed saying "I will see you all again" (5). Afterwards the leading ascetics followed that foremost of Rishis Vyāsa, the best of speakers. After the departure of the divine Vyāsa and of the Rishis, the priests and the kings repaired whence they had come (6-7).
Casting off anger like unto a serpent throwing off its venom and wrecking revenge on those dreadful Pannagas king Janamejaya went away. With the Homa fire the great Muni Astika saved Takshaka of burning hood and repaired to his own hermitage. King Janamejaya too, encircled by his own people, went to the city of Hastināpur and with joy began to govern his contented subjects. A few days after Janamejaya duly undertook the celebration of a horse sacrifice accompanied with profuse presents (8-11).
Having controlled herself according to the rites laid down in the scripture the worshipful lady Vapusthumā Kāshyā, went to the horse slain at Janamejaya’s sacrifice, and sat down near it. Desiring for that perfectly beautiful lady Vāsava entered into the body of the slain horse and knew her. Beholding that change Janamejaya said to the sacrificing priest, "This horse has not been slain: kill him at once." Coming to know of that endeavour of Indra’s the wise priest communicated it to the royal saint Janamejaya and imprecated a curse on Indra (12–25).
Janamejaya said:—"O Shounaka, if there is any fruit accruing to me for my penances, protection of the subjects and sacrifice, I swear by it and tell you some thing; hear; from to-day the Kshatriyas will no more worship the fickle-minded Indra, who has no control over his mind, with horse sacrifices" (16–17). Then greatly worked up with anger king Janamejaya said to the presiding priests:—"While this sacrifice of mine has been spoiled by Indra, forsooth I know that you have not the least of a Brāhmana’s energy in you. You should not therefore live in my territory. Do you go elsewhere with your friends." Thus addressed the Brāhmanas grew angry with Janamejaya and went away. Thereupon greatly worked up with anger the highly pious king Janamejaya went inside his palace and ordered his queens saying "Drive away the unchaste Vapushthamā from my house who has placed on my head her feet covered with dust. She has destroyed my glory and fame and spoiled my honor. I do not wish to see that unchaste wife like a cast off garland. He, who in this world lives with a wife fond of other men, cannot enjoy sweet food and sleep happily in a solitary place. He should not enjoy her like unto spoiled Havi." Saying this, Parikshita’s son, irate, was crying aloud. The Gandharva princess Vishwāvasu then said to him (18-24):
Vishwavasu said:—O king, thou hast celebrated three hundred sacrifices; Vāsava therefore cannot forgive you any longer. Vapusthamā, this thy properly wedded wife, has no fault. She was formerly the Apsarā Rambhā and is now born as the daughter of the king of Kāshi. Enjoy with this best of beautiful damsels considering her as a great jewel. Do not ever leave her. O foremost of Kurus, thou art like Sachi’s lord in riches. Beholding thee ready to celebrate sacrifices, the king of gods, seeking holes, has put in obstacles here. O king, thinking that thou wilt surpass him in fruits of sacrifices, the king of gods has obstructed this Yajna (25–28). Desirous of throwing an obstacle Vāsava, seeing the horse slain and seeking loop holes, has employed this illusion here. Indra has known her thinking her as Rambha whom thou dost regard as Vapusthamā. Worked up with anger in consequence thereof thou hast cursed those priests who have officiated at thy three hundred sacrifices and hast been deprived of the fruits which only Indra is entitled to. And those preceptors too have been driven away by thee. Vāsava always stood in fear of thyself and the Brahmanas. By accomplishing this feat through his illusory power he has been freed from both the fears. How can that highly powerful Purandara, who is desirous of achieving victories, ravish the wives of his sons and grand sons which even the ordinary men do not? As intelligence, virtue, control of senses, spiritual prowess and glory exist sufficiently in Indra the rider of lions so do they exist in thee who hast celebrated three hundred sacrifices. Therefore do not blame Indra, the preceptors, Vapusthamā and thy own self. It is very difficult to overcome the Destiny (29–35). By virtue of his spiritual powers the king of gods entered into the horse and excited thy wrath: but be not worked up with anger. Those, who wish happiness, should always follow the ways of the Providence (36). It is very difficult to overcome the adverse destiny as it is to cross the current from a contrary direction. Therefore desist from the attempt; and shorn of anxiety do thou enjoy in the company of this jewel of a sinless wife (37), O king, if ordinary innocent ladies are divorced by men, they curse the latter. One should never divorce a celestial wife if she is innocent. Rays of the sun, flames of fire, the sacrificial altar, oblations and a wife who is not attached by another are never sullied even when they are touched by others. Wives of good character like the goddess of prosperity should be always respected, maintained, protected and adored by the learned (38-49).
VI. JANAMEJAYA LIVES HAPPILY: EFFECT OF THE RISHI’S WORDS
Shouti said:—Thus requested by Vishwāvasu Janamejaya, whose mind was filled with useless anxiety, was propitiated with Vapusthamā and celebrated a religious rite for the removal of sin. Driving away his mental labour, desiring for fame and pleasing Vapusthamā the pious Janamejaya governed his kingdom (1–2). He did not abstain from worshipping the Brāhmanas, celebrating sacrifices, making gifts and looking after his State and did not scold Vapusthamā. Continually meditating with a confident heart on what the Rishis of great penances had said, viz., "It is impossible to overcome the work of Destiny" king Janamejaya cast off his anger (3-4).
He, who reads these great words of the great Rishi, becomes most adorable unto men, lives sufficiently long and attains to fruits which it is difficult (for others) to acquire (5). The man, who reads these words destructive of the sin of the performer of hundred sacrifices, is freed from sins, obtains many desired-for objects and lives happily for a long time (6). As a tree yields fruits originating from flowers and it springs up again from those fruits, so those words, emanating from the great Rishi, make him prosperous again (7). By virtue of these words a son-less man obtains powerful sons, a man, losing his position in the world, regains it, one is freed from diseases and fetters, and being endued with accomplishments he performs auspicious works (8). By hearing these auspicious words of the Rishi the maidens obtain husbands after their hearts and give birth to powerful and accomplished sons capable of grinding their enemies (9). Hearing these words the Kshatriyas conquer the world, and their enemies and acquire immense wealth, the Vaishyas obtain sufficient properties and the Sudras attain to a better status (10). Recollecting this episode which has been described to you in the circle of the Brāhmanas, you, resorting to patience and calmness, range happily in the world. Thus I have recounted to you the lives and conduct of the great Rishis of wonderful deeds. Tell me what else you wish to hear. I will describe it to you (11-13).
VII. THE ATTRIBUTES OF GOD
Janamejaya said:—"O thou the lord of those conversant with Yoga, do thou describe to me at length the power of the lotus-navelled deity lying asleep in the water of the ocean and how the gods with Rishis were born in the universe. I am not satiated with listening to an account of his glories (1-2). How long did that Purrusottama lie there? Being himself the cause of the origin of time why did he sleep at that time (3)? How long after did the divine king of the celestials awake? And after being aroused why did he create this universe? Who were the Patriarchs before, O great Muni? Why did the Eternal Purusha create the worlds? O Muni, formerly when the mobile and immobile creatures, gods, Asuras, serpents, Rākshasas, air, fire, sky and earth were destroyed how did the highly powerful Lord and Preceptor of the celestials, the king of great elements, lie asleep in that all-expanding one ocean in which all the elements were immersed (4–8). I have sought refuge with thee, O Brahman, thou shouldst forsooth describe the glories of Nārāyana (9). O reverend sir, it behoveth thee to describe unto me the past and future incarnations of the Great Deity that should be adored by persons having reverential faith (10)".
Vaishampāyana said:—O sinless scion of the Kuru race, it is indeed worthy of thy family that thou art anxious to listen to the glorious deeds of Nārāyana (11). O king, hear as we had learnt from the Brāhmanas about the power of the Lotus-navelled Deity who had learnt it from the prime and ancient gods as recorded in the Srutis (12). O Bharata, through mental concentration Parāsara’s son, the beautiful preceptor Dwaipayana, powerful like unto Vrihaspati, witnessed the power of the Lotus-navelled Deity and described it. I shall describe it to you as I had heard before. But although I am a Rishi I have not been able to learn it completely (13-14). O king, who can try to know the Great Purusha Nārāyana whom even the creator, the originator of the universe, could not know fully (15)? I have heard truly what is held as a great secret by the creator of the universe, identical with all and the origin of principles and by the great Rishis and gods, O sinless-one. Him alone, persons conversant with spiritual knowledge meditate on. He is the efficient cause of Karma, the prime deity of the celestials and is unseen by all. He is without beginning and end: He is the eternal truth which the great Rishis strive to know: He is Jnāna or knowledge of the celestials and is perceived by persons, well read in the Vedas as the Absolute Intelligence. He is the creator of the objects of senses and creates the elements as Hiranyagarbha. He is intellect, mind, Kshetrajna, the principle of greatness, Purusha and the Great Soul. He is identical with time the witness of all and is independent. He is identical with five vital breaths, the cause of their action, is real and undecaying. He is the cause of our actions and the ordainer of what we should do and should not. He should be sought for by us, by every means, should be spoken of and heard of. He is heaven, emancipation, the various changes, the mysterious world and our protector. I will describe this Narāyana unto you. O king, all that exists in the three worlds, untruth, cause and action, past and future, mobile, immobile and eternal has emanated from the Lotus-navelled Lord, the Great Purusha (15-25).
VIII. THE DURATION AND CHARACTERISTICS OF YOGA
Vaishampāyana said:—O Janamejaya, the learned have described the Satya-Yuga as extending over four thousand years. And to each period of junction, at the commence ment and termination, has been alloted four hundred years (1). Virtue had at that time four legs and sin one, and men, observant of their own duties, used to celebrate sacrifices. During that age the Brāhmanas used to perform their own duties, the kings used to follow their own duties, the Vaishyas were busy with the work of cultivation and the Sudras with serving (others) (2-3). Truth, the quality of goodness and religion flourished and people used to receive. instruction from others for following the pious (4). O Bhārata, such was the conduct of all men in the Krita-Yuga whether of the religiously-minded or of persons born in low lives (5).
The duration of the Tretā-Yuga was three thousand years and that of its commencement and termination severally extended over three hundred years (6). During that period virtue had three legs and sin two. Truth and the quality of goodness continued intact as in the Krita-Yuga. Desiring for the fruits of religious practices mankind was vitiated. And accordingly the religious rites of the four orders suffered deterioration and they grew weak. O king, thus the work of the Tretā-Yuga, as ordained by the gods, has been described to you. Listen now to the work of Dwāpara (7–9). O foremost of Kurus, the duration of Dwāpara extended over two thousand years and that of its two periods of conjunction was two hundred years each (10). During that age wise Brāhmanas were born as being selfish, possessed by the quality of Rajas (self-centering tendency), deceiptful, mean-minded and of perverted nature. Virtue had two legs and sin three and therefore the bridges of eternal religion were gradually perverted (11-12). True Brahmanahood disappeared, faith in God was shattered, and Vrata, fasts and other religious rites were abandoned (13). The duration of the Kali-Yuga is one thousand years that of its two periods of conjunction is one hundred each (14). During this period virtue has one leg and sin has four. Men are born as being lustful and possessed by the quality of Tamas (disorganizing tendency). None practises fast, none behaves like a pious man and none speaks the truth. Every man becomes an atheist or Brahma-vādin. Everyone becomes haughty and devoid of the feeling of affection. The Vipras will behave like the Sudras and the Sudras will be endued with the characteristics of the Brāhmanas (15-17). In the Kali-Yuga people will violate the Ashramas, procreate offspring by promiscuous intercourse and know women whom they should not know. Thus, O Janamejaya, twelve thousand years constitute a Yuga and seventy-one Yugas constitute a Manawantara. At the time of the termination of a cycle no one doubts the three Vedas. The learned consider twelve thousand celestial years as constituting a Yuga. And a thousand of such Yugas forms one day of Brahmā’s (18–20).
O Bhārata, after the passing away of this day the great lotus-navelled Deity, the lord of great elements, witnesses the decay of the body of the Brāhmanas, Daityas, Dānavas, Yakshas, Rakshas, Gandharvas, Kinnaras, Apsarās, celestial Rishis, Brahma Rishis, Royal Rishis, serpents, mountains, rivers, beasts, birds, deer and other creatures. Then resorting to his world-destroying intelligence he performs dreadful feats for bringing the universe into dissolution (21-25). In the form of the sun he takes away the vision of all creatures, in the shape of the wind he takes away their vital breaths, in that of the fire he consumes all the worlds and in that of the cloud he again sends down unfavourable showers (26).
IX. THE WORK OF DISSOLUTION DESCRIBED
Vaishampāyana said:—Having assumed the form of fire the Yogin Nārāyana, of seven forms, dries up the oceans with burning flames. By His own energy He destroys all desires in the shape of rivers and oceans and their powers in the form of mountains. He also destroys the two bodies gross and subtle. And fixing all on Brahma, the root of both the bodies He dries up all the qualities in order to create the universe again. He gives unto creatures the felicity that lies in Brahma the efficient cause of the universe. At that time He destroys even all this. Although Hari is powerful like the wind, He, having conquered the whole universe, draws upwards the five vital breaths and the five senses.
Afterwards the five senses of the celestials and other creatures and their objects, such as smell, body etc. resort to the earth (for their existence) (1-6). The organ of taste, tongue and its object juice go to the water. The organ of vision eye and its object colour go to the luminous bodies. The organ of touch, skin, and its object touch, the vital breath and its work, motion, go to the air. And all these exist in the Hrishikesha who is like a thread (7-8). In order to keep the gods, pervaded by subtle faculties, senses and their objects in a balanced state in the universal thread the Omniscient Lord attracts them all through the air. Then the dreadful fire Samvarttaka, the cause of the universe produced by the contact of colour, touch &c, burning up in a hundred flames, consumes the whole world. After that fire has reduced, into ashes, the mountains, trees, groves, creepers, twigs, celestial cars, cities, hermitages, celestial buildings and other habitations, Hari, the preceptor of the world, extinguishes it with the water of action. Then assuming the form of a huge cloud the thousand-eyed, highly powerful Krishna gratifies the earth with pure water.
Thereupon when the earth is greatly pacified with highly auspicious, sacred, sweet and nectar-like water, when the mountains and trees lie under water, when the clouds are surcharged with water, when the earth is converted into one sheet of water and shorn of all creatures, all the great elements are immersed in Hrishikesha, lying in a subtle place shorn of the sun, ether and living creatures (9-17). Thus having dried up, consumed, agitated and drunk the entire creation the Eternal Purusha, of unlimited intellect, exists alone resorting to His ancient form. When the great Yogin lies in his Yoga sleep in the all-covering ocean, all the elements, existing eternally, lie unitedly in the pure Brahma. No one can perceive that unmanifest Purusha as manifest when He lies for ayuta thousand years in the one ocean (18–19).
Janamejaya said:—What is this all-expanding ocean which thou hast described? Who is this Purusha? What is Yoga? who is a Yogin? (20).
Vaishampāyana said:—No one can understand waiting how long the Lord will convert all into one ocean. At that time the Lord will only gauge all, see all and know all: nothing else will be perceptible. Having permeated the the sky, earth, air and the other elements with His intelligence and kept the lord of celestials, Brahmā endued with mental faculties immersed in Himself the Lord, controlling His creative energy, will be asleep in the water (21–22).
X. THE GOD AFTER DISSOLUTION
Vaishampāyana said:—Thus when every thing will be converted into one ocean the highly illustrious Lord Hari, having brought about the dissolution of the universe as the material cause, exists as pure intelligence. The great Nārāyana, who is above the reach of the quality of Rajas and whom the learned describe as eternal, covered with his own consciousness, lies asleep for three ages in the body of the impassable ocean the fruit of the quality of Rajas and of elements. The Purusha, having a head, feet etc., is attainable by Yoga and sacrifices, but the Great Purusha is different from him. This pure intelligence lies in all. The Lord created from his mouth Brahmā and the Saman reciters, and from his arms Hotas and Adhyaru priests. He then created Mitra and Varuna, the reciters of the Vedas, Samprastata and Pratishta. From his belly he created Pratiharta and Pota. From his two thighs he created Adhyapak and Neshta, from his hands created Agnidra and Subramanya and from his arms he created Grāvā and Unneta. Thus the Lord created these most eminent sixteen sacrificial priests. The Lord is known in the Vedas as the great Soul. Through sacrifices one can attain to Him. The Vedas, Upanishads and the sacrifices are described as the means for attaining to Him. When the Lord exists in the form of his pure intelligence a wonderful affair takes place. It is heard that Mārkandeya witnessed it (1-12).
By virtue of a boon granted by the Lord and His power the great Rishi Mārkandeya lived for many thousand years. And when he was worn out he lived in the cavity of His belly. There he recited names, performed Homa and practised hard penances. Afterwards issuing out on pilgrimage he visited all the sacred shrines of the world, hermitages, various countries and cities. Thus travelling he gradually came out of the Lord’s mouth; but over-powered by the illusory power of the Deity he could not think that he had come out (13-16). Thus coming out of His mouth Mārkandeya saw one ocean, i.e., Brahma in pure intelligence and all covered with the darkness of ignorance. Seeing it, he was possessed by a dreadful fright and was anxious about his own life. But seeing the Pure Intelligence he was pleased and filled with great wonder. Unable to discriminate all particularly and wholesale, he, stricken with terror, thought—"Is this my thought, stupifaction or dream? All these appear to me in a different light and nothing seems as real. The Real is shorn of attachments and the pain of ignorance. It never appears in such a mental desire. What is this region divested of the moon, the sun, the air, mountains and earth?" Thus thinking he saw in that great ocean like into a cloud surcharged with water a mountain-like Purusha lying asleep. That Purusha was as if afflicting the worlds with his sunny effulgence. He was awake as if for his gravity and breathing like a serpent (17-23). Then curiously enquiring "Who must be he?" the great Muni Mārkandeya approached the Lord and gradually entered into the cavity of his belly. Entering there and thinking that he had dreamt a dream he, with firm conviction, began to move about there as before. As formerly Mārkandeya ranged over the surface of the earth visiting all the shrines so he travelled there. By his Yoga power he saw in the cavity of the Deity’s belly a hundred performers of sacrifices accompanied with profuse gifts, and the Brāhmanas and other castes of good conduct who were observant of the duties of the four Ashramas and following good ways. Although he travelled there hundreds and thousands of years the intelligent Mārkandeya could not arrive at the end of the cavity (24-29).
Thereupon once on a time Mārkandeya again came out of (the Lord’s) mouth and saw a boy asleep on the branch of a fig-tree. The inside of that forest, girt with one ocean, was covered with dew and was not therefore visible: the earth was shorn of the four sorts of creatures and everything looked dreadful. Seeing it Mārkandeya was again filled with curiosity, but could not get near that boy who was effulgent like a thousand suns. Afraid of the Lord’s illusion he stood by the solitary water and thought "Have I not seen it before?" He then descended into the calm and limitless ocean and worn out with fear and toil he began to enjoy rest there (30–34).
Thereupon the Lord Purusottama, who had assumed the form of a swan and attained to boy-hood by His Yoga power, said in a voice gave like the muttering of a cloud (35). The Lord said:—"O my son, O foremost of heroes and ascetics, O Mārkandeya, you are a boy. You are greatly worn out with toil. Come near me, you have no fear (36)."
Mārkandeya said:—"Who, mentioning my name, has destroyed my age of many thousand years and my asceticism and is thus afflicting me? While Brahmā, the lord of the universe, designates me as long-lived, it is not proper for any amongst the gods to address me thus. By my ascetic power my head has become immortal. What man, desirous of giving up his ghost, has mentioned my name and felt the desire of of seeing death?" (37–39)
Vaishampāyana said:—When the great Muni Mārkandeya thus expressed himself in anger the Lord again addressed him who was filled with rage (40).
The Lord said:—O my son, I am your father and preceptor Hrishikesha, the ancient Purusha who granted you a long lease of life. Why do you not approach me (41)? Formerly your father Hiranyagarbha, practising hard penances, adored me for having a son. Having created you a great Rishi of a dreadful head, of unlimited life and effulgent like fire I, out of my will, conferred you on him. Save my own kinsman no one can see me when I engage in Yoga and sport in the all-extending ocean (42-44).
Vaishampāyana said:—Thereupon hearing of his name and family the long-lived and great ascetic Mārkandeya, adored of the world, with a delighted heart and having his eyes expanded with surprise, placed his folded hands on his head, saluted the Lord with a hanging head and said (45-46).
Mārkandeya said:—O sinless one, I want to know truly that thy illusory power by which thou hast assumed the form of a boy and art lying in the one ocean. O lord, what is this form? and by what name art thou known in the world? There is not a single element here. Methinks thou art the great element (47-48).
The Lord said:—I am Nārāyana, Brahmā and the cause of the birth of all creatures. I create and destroy all elements. I am Indra, the year amongst the seasons, the cycle of cycles, the revolution of cycles. I am the entire host of creatures and gods. I am Shesha amongst the serpents, and Garuda amongst the birds, I have a thousand heads and a thousand feet. I am Aditya, the sacrificial Purusha, the sacrifice, the fire that carries oblations, the ocean and am known as the eternal. I am that Brāhmana Yati amongst the twice-born who have purified their souls by practising austerities in the world, who have controlled my intellectual faculties by practicing it for many births. I have pure wisdom, am the soul of the universe, and the foremost of Yogins. I am the destroyer of all elements and the end of the universe. I am Karma and energy and the propounder of religion for creatures. I have no Karma of my own. I am the soul of the creatures and eternal. I am Prakriti, Purusha, the Prime Deity, eternal and undecaying. I am the duty and penance of the followers of all the orders. I am Hayasira and the presiding Deity of the ocean of milk. I am honesty, truth, great, one and Prajāpati. I am known as the Sankya, Yoga, the great station, worthy of being adored with sacrifices and the lord of learning. I am luminary, air, earth, sky, water, ocean, stars and the ten quarters. I am the year, Soma, Indra, the sun, the ocean of milk, the other oceans, the forest fire, and the Samvartaka fire. I drink the watery Havi. I am ancient, great, the future and am known as the origin of all. Every thing that you see, hear and perceive in this world is identical with me. O Mārkandeya, I had created this universe before. See, I am creating it to-day and will do so in every cycle. Understanding all this, and being eager to acquire my virtue and spiritual powers do you range happily in the cavity of my belly. Along with Brahmā and Rishis the celestials are living on my body. Know me therefore as manifest and unmanifest, as identical with Yoga and unconquered. I am the great mystic Mantra of three words Om and the sacred verse Gāyatri which is known as conferring three objects of life (49–66).
Vaishampāyana said:—The great Muni Vyasa has described in the Vedas and Purānas that the Lord, assuming the universal form, made the Rishi Mārkandeya enter into his belly through his mouth. In order to see personally the great unmanifest Atman and enjoy supreme bliss that foremost of Munis, Mārkandeya, entered into the cavity of the belly and began to enjoy rest there. Assuming various forms and ranging in the great ocean shorn of the sun and moon the eternal Lord, the Great Atman gradually creates the world and destroys it at the time of dissolution (67–69).
XI. THE CREATION OF A LOTUS AFTER DISSOLUTION
Vaishampāyana said:—Having taken his birth as the Brāhmana saint Apava Vashistha and covered his own vessel body the Lord began to practise penances (1). Afterwards the great Vasishtha, the soul of the universe and of unlimited powers, thought of creating the five great elements and other creatures. When the universe was divested of the sky, became subtle and submerged in water Vasisthā, having his intellectual faculties increased by the practice of penances, spent a long time. Living in water and agitating the great ocean he rose up as the subtle ether with the second wave. He then appeared in the ether as sound produced by the air and the great Vasistha began to grow up as the air. When the ocean was agitated by the increasing and powerful wind the waves struck one another. When the water of the ocean was agitated the powerful Lord appeared as the fire of dark ways. The fire dried up the water of the great ocean; from it arose the sky like a hole. From his own energy was produced nectar-like pure water, from it the ether, from it air and from the crushing of waves was produced earth. Seeing it the Lord, the origin of the great elements, was highly pleased. Beholding the elements the Lord of many forms, cognizant of the necessity and order of the creation of the universe, began to think of objects for Brahmā. Thus at the end of a Yuga and many Yugas Brahmā took his birth. He, who is endued with knowledge, the foremost of the Yogins, who sees the Soul of the universe, who is a Brāhmana of controlled senses amongst the twice-born of the world, is Brahmā.
The Lord Brahma, conversant with Yoga, engages Brahmā, endowed with perfect spiritual powers and worshipped of all, in creating the Vedas and the objects of the universe.
Thereupon, for the purpose of creating creatures the Eternal Hari lay in the great ocean, and sporting in diverse ways, attained to great delight. He then created from his navel a golden lotus with a thousand petals, effulgent like the sun. Originating from the person of the great Achyuta there shone in beauty that lotus, effulgent like the burning flames of fire, fragrant and lustrous like the clear autumnal sun (2-17).
XII. A DESCRIPTION OF THE EARTH
Vaishampāyana said:—The Eternal Hari then placed Brahmā on that golden lotus endued with all effulgence, qualities and marks of the earth, and extending over many a Yojana. He was the foremost of Yogins, the mind of all creatures and their creator and had his face directed towards all. The great saints, well-read in the Puranas, describe this lotus, as originating from Nārayana’s person and supporting the earth (1-3). The goddess who was the seat of that lotus is earth and the firm roots that grow inside it are the celestial mountains. Himavan, Meru, Neela, Nishadha, Kailāsha, Krouncha, Gandhamadana, the sacred Trishira, the charming Mandara, Udaya, Kandara, Vindhya, and Asta, these are the mountains granting all objects of desires, and containing the hermitages of the gods, Siddhas and pious anchorites. The country interspersed by these mountains is called the insular continent Jamvu and here sacrificers celebrate their sacrifices. The streams, containing nectarine water, that come out of the sacrifices, are the goddess Sarit (river) having and hundreds of sacred shrines. The numberless filaments around the lotus are known on earth as the mountains of minerals (4-10).
O king, the upper petals of that lotus constitute the impassable and the mountainous tract of the Mlechchas. The lower petals constitute the nether region, the abode of the great Daityas and Uragas; the region underneath it is called Udaka or the mine of great miseries. Persons committing heinous crimes are drowned there (11-13). The vast sheet of water that lies at the extremity of this lotus is the ocean (with land) on all sides (14). Because this great lotus originated in the mirror of Narāyana’s heart it is called Pushkara. For this, the great sacrificing ancient Rishis, who are acquainted with the origin of this lotus, construct an altar of the shape of a lotus in the sacrificial ground. In this way the Lord created Brahmā in the lotus the creator of mountains, rivers, gods, and other objects of the universe. While Brahmā was created the Great Self-sprung Lord, of unlimited prowess, lying on the bed of the huge ocean created the eternal lotus identical with the universe (15-18).
XIII. THE WORLD OF CREATION BEGINS: THE BIRTH OF MADHU AND KAITABHA
Vaishampāyana said:—After the revolution of a thousand Yugas and the commencement of Satya-Yuga the quality of Tamas (disorganizing tendency) prevails. At this time the great Asura Madhu, the impediment of creation, took his birth. Some time after, by the quality of Rajas for helping Madhu the second Asura Kaitabha was produced. These two great Asuras, Madhu and Kaitabha, capable of assuming various forms and pervaded severally by the qualities of Rajas and Tamas, began to agitate the water of the one ocean. They were clad in dark-blue and crimson-coloured raiments, had burning white teeth, were elated with pride and adorned with shining Keyuras and bracelets. They had hideous coppery eyes, spacious breast, long arms and huge heads. Covered with coats of mail those two Asuras appeared like two immobile mountains. The colour of their body was like that of blue clouds, their countenance was effulgent like the sun and the lustre of their arms imitated that of coppery clouds charged with lightning. And they looked exceedingly dreadful, as if with the movement of their hairs and feet the ocean over-flowed and Hari, the slayer of his enemies, who was lying there, trembled. While they sported on that lotus, the mouth of the universe, they saw the eternal Brahmā endued with a shining body, the foremost of Yogins. Thereupon beholding Brahmā, create, at the command of Nārāyana, on that lotus, the entire host of creatures, gods, the universe and his mind-born sons the Rishis those two best of Asuras Madhu and Kaitabha, who had their blood-red eyes burning in anger, said to him, being desirous of fighting. "Who art thou wearing a black crown and having four faces? Living on this lotus and shorn of anxiety, thou art, out of foolishness, disregarding us. Come and fight with us. We are great heroes. Thou shalt not be able to stand before us in battle. Who art thou? Whence art thou produced? Who hath sent thee hither? Who is thy creator and protector? And by what name men call thee" (1-12)?
Brahma said:—"I have sprung from Him who is unknowable in this world and am practicing Yoga. Do you not know this?" (13)
Madhu And Kaitabha said:—"O great Muni, there is no one else superior to us in this world. We have covered this universe with the qualities of Rajas and Tamas. We are also possessed by these two qualities and appear before the ascetics as if suffering from misery and before the pious deceiptful. Know us as above the reach of creatures. We are born in every Yuga and stupify the world. Wealth, objects of desire, sacrifices and all sorts of gifts are under our control. Whatever people desire for happiness, joy, prosperity, advancement and morality they obtain from us (14-17)".
Brahma said:—"Knowing truly by my mental concentration Him who is the foremost of Yogins, I am living in the quality of Sattwa which I had known before. Engaged in fighting the Lord Himself, who is the eternal Satwa quality of the Yogins, who is the creator of the qualities of Rajas and Tamas, who is the cause of the origin of creatures and from whom all creatures, pervaded by the quality of Sattwa and all other inferior qualities have originated, will vanquish you (18–20)".
Vaishampāyana said:—Thereupon bowing unto the lotus-navelled Hrishikesha who was lying on a bed extending over many Yojanas Madhu and Kaitabha said:—(21) "O Purusottama, we have been able to know that thou art the only cause of the origin of this universe; know that our this conduct was meant for worshipping thee (22). O lord, we too also wish to see thee as the Eternal Real Isvara, of sure sight as the learned have known thee. O slayer of thy enemies, we wish to receive a boon from thee. O Lord, of sure success is thine view. Salutation unto thee" (23–24).
The Lord said:—"O foremost of Asuras, tell me speedily what boon do you pray for. Do you wish to live longer than the period I have alloted to you? O highly powerful Madhu and Kaitabha, you have obtained what you have tried for. Both of you are high-souled, powerful and observant of the duties of the Kshatriyas. I therefore confer upon you this boon that you will be slain only by me (25–26)".
Madhu And Kaitabha said:—"O king of the celestials, may we be slain at a place where no one had met with his death. And may we (afterwards) become thy sons. This is the boon we pray for" (27).
The Lord said:—"In the future cycle you will be born as my sons. I speak you the truth and you need not doubt it" (28).
Vaishampāyana said:—Having conferred this boon upon those two foremost of Asuras Madhu and Kaitabha who were capable of protecting the world by their qualities of Rajas and Tamas the Eternal Lord, the upholder of the universe, placed them on his thighs and killed them (29).
XIV. BRAHMA’S CREATION
Vaishampāyana said:—Seated on that lotus the long-armed Brahmā, the foremost of those conversant with Brahman, practised hard austerities, raising his hand up. Burning in his own effulgence that powerful Yogin Brahmā shone there like the sun of a thousand rays. Afterwards having divided his own body into two, and assumed the forms of the highly powerful illustrious preceptor of Yoga and of the intelligent Kapila, the foremost of Brahmavadins, the propounder of the Sankhya philosophy the Eternal and undecaying Lord Nārayana approached Brahmā. Having come near Brahmā of immeasurable energy the great and highly powerful Yogāchharya, worshipped of the great saints, the foremost of Brahmavadins, conversant with the knowledge of great essence and engaged in Kshatriyas-like works and Kapila, the propounder of Sankhya, said to him:—"O Brahman, thou art the master of all creatures, the soul of the universe, of firm senses on account of the multiplicity of creatures, the support of the universe, the preceptor of the world and art (therefore) worshipful unto all (1–7)." Hearing their words and reciting the three verses, as heard in the Srutis, relating to the knowledge of Brahman Brahmā created the three worlds. Residing in Bhurloka, of the three worlds the Lord Brahmā created his eternal mind-begotten son, As soon as he was born the mind begotten son stood before Brahmā and said to him:—"O Lord, how can I help thee? Do thou command me." Brahmā said:—"O you of great mind, do what this Brāhmana Kapila and the boon-giving Nārayana tell you" (8-11).
Vaishampāyana said:—After Brahmā had said this his mind-begotten son again said:—"Who is there superior to my father?" Stricken with this doubt, he again, with folded hands, said:—"I am ready to serve you, order me, what I am to do and I will carry it out." The great teachers of Yoga and Sankhya said:—"Do thou recollect the eighteen forms of the undecaying Brahmā and the Eternal Great Brahman."
Hearing those words the mind-begotton son went away to the north and acquired the knowledge of Brahman through Jnāna (12-14.)
Thereupon having created the second Bhuvarloka the high-minded Lord Brahmā created again his mind-begotten son. According to Brahmā’s order the mind-begotten son appeared before the grand-fathers, the preceptors of Yoga and Sānkhya and said:—"Do you command me what I am to do." Afterwards going again with those two preceptors to the region of Bhogavati he, waiting by their side, attained to a great region (15–17).
After the departure of that mind-begotten son the Lord Brahmā created the third Bhurbhuvaloka capable of acquiring emancipation and brought into being his third mind-begotten son. Afterwards commanded by Brahmā that mind-begotten son appeared before them and acquainted himself with their religion and movements. These three persons are said to have been the sons of the high-souled Shamvu (18–19). Having taken with him these three sons the Lord Nārāyana and Kapila, the lord of ascetics, went to his own region (20). After their departure Brahmā, ever observant of vows, began again to practise hard austerities. Continually carrying on penances alone and not desisting from them the Lord Brahmā created from half of his body a beautiful wife. Intercoursing with that wife capable of creating the world and equal to him in ascetic power, effulgence and self-control Brahmā, pervaded by the quality of Tamas, created the patriarchs, the oceans, rivers, the sacred verse Gāyatri, the mother of the Vedas and the four Vedas. As the instruments of his own work the grand-father, the creator of the world, created sons, the husbands of the universe and the creation from whom all the worlds emanated (21–26).
Having first created his two sons, the great ascetics Vishwesha and Dharma, the support of all the Asramas and giver of boons he next created the Munis Daksha, Marichi, Atri, Pulastya, Pulaha, Kratu, Vasishtha, Gotama, Bhrigu, Angira and others. The descendants of the above mentioned Rishis created by Brahmā, are known as the great Rishis of the Atharva Veda. Daksha begat Aditi, Diti, Danu, Kālā, Atāyu, Sinhikā, Muni, Prādha, Surasā, Krodha, Vinatā and Kadru—these twelve daughters and twenty-seven stars. Marichi’s son was Kashyapa who became all powerful through asceticism. Daksha consented to confer those twelve maidens on Kashyapa. O Janamejaya, the great Rishi Daksha conferred Rohini and other virtue-bestowing stars on Soma amongst the Vasus (27-33).
O foremost of the descendants of Bharata, the virtuous Brahmā conferred on Dharma, the foremost of gods, the five most excellent maidens whom he had created before namely, Lakshmi, Kirti, Sadhyā, Vishwā always doing good and Marutvati. In the end, the wife, capable of assuming forms at will, whom Brahmā created out of his half-body, took upon herself the form of the cow Surabhi and appeared before him. O Bhārata, for creating the cows Brahmā, cognizant of the cause of creation and adored of the world, knew her. By this, he begat eleven huge-bodied sons, crimson-hued like the evening cloud, consuming all with their dreadful effulgence and pious. Because they ran crying to the Grand-father as soon as they were born they passed by the name of Rudras. Nirhiti, Sarpa, Aja, Ekapat Mrigavyadha, Pināki, Dahana, Iswara, Ahivradhana, the unconquerable Kapāli and the highly powerful Senāni are known as the eleven Rudras (34–41).
Surabhi gave birth to bulls, trees which do not grow by cultivation, beans, sands, lambs, most excellent ambrosia and medicinal herbs. Dharma begat on Surabhi Lakshmi and Kama and Sadhya on Sadhyā. Prabhava, Chyavana, Ishāna, Surabhi, Aranya (forest) Maruta, Vashwāvasu, Suvala, Dhruva, Mahisha, Taneya, Vijnata, Manasa, Matsara and Vibhuti are also known as the sons of Surabhi. Sadhyā, worshipped of the world of Sādhyās and following Vāsava begat mountains, serpents and bulls. Dharma begat on Sushamā in order, Marudeva, Dhruva, Vishwāvasu, the lord Soma, Parvatta, Yogendra, Vāyu and Nikriti. It is heard that Dharma begat Vishwadevas on Vishwā. The large-armed Sudharmā, the highly powerful Shankhapā, Uktha, Vapushmān, Vishwāvasu, Suparva, the highly illustrious Vishnu, Skumbhu, the Rishi’s son Ruru, highly effulgent like the sun, are the offspring of Chakshusa Manu. Vishwā gave birth to Vishwadevas. Dharma begat Maruts on Marutvati namely Agni, Chaksha, Hari, Jyoti, Sāvitra, Mitra, Amrita, the large-armed Sankshepa, Viraja, Shukra, Vish wāvasu, Vibhāsasu, Ashmanta, Chirarashmi, Nijudhi, Jayona Adbhuti, Charitra, Vahupannaga, Vrihanta and Vrihadbhuta the aggrandiser of others (42-56).
O king, Kashyapa begat on Aditi, the tweve most eminent Adityās living in the celestial region namely Indra, Vishnu, Bhaga, Tvashthā, Varuna, Angsha, Aramā, Ravi, Pishā, Mitrā, the boon-giving Manu and Indra. Aditya begat on Saraswati two superbly beautiful sons namely Rupa and Vala. Diti and Danu gave birth to the Daityas and Dānavas. The Dānavas begat on Suravā the reptiles; and they begat on Kāla the Kālakeya Asuras and Rākshasas. O descendant of Bharata, Anayusha produced all the diseases and calamities. Sinhikā the mother of planets gave birth to the Gandharvas, the pious Prādhā to Apsaras, Krodha to all goblins, Pishāchās, Yakshas and Guhyakas and Surabhi to all quadrupeds. Vinatā gave birth to Aruna and Garuda and Kadru to all serpents.
O king, when the high-souled Brahmā appeared on the lotus the Viswadevas thus multiplied themselves. This old account of the origin of lotus I had heard from Dwaipāyana. When he described it from the beginning to the end the great Rishis spoke highly of it. The great man, who with attention always reads this account of the origin of the first lotus, is divested of grief in this world, and enjoys various pleasures here and eternal bliss in heaven (57-67).
XV. JANAMEJAVA’s QUERY
Janamejaya said:—O Brahman, I have listened to your description of our great and illustrious family. It is endued with many virtues, consists of various metres, compound words, short but sweet words and is capable of conferring the three-fold objects of life (1–3). You have described my ancestors, on account of their dissension with the king Duryodhana, did not employ expedients for destroying the power of Brāhmanas, the prowess of the warriors, for vanquishing their rivals and killing the descendants of their family. You have described that the descendants of the kings who were killed in that dreadful war obtained their respective kingdoms and that the king of Kurus had been firmly established for following the behest of the Divine Lord. O foremest of the twice-born, you have described in order the duties of the three castes and the means by which one may attain to the celestial region; out of your compassion for creatures you have in many ways described the duties of the four castes. You have also described that on the wane of Karma in which godliness predominates some go downwards through births and some rise up. You also have divided into many parts the fruits of being humble. Indeed sweet are the words that you have said relating to the fruits of gifts and Karma. O reverend sir, I am not capable of reading this great history of Bharata even within one celestial day. But sir, I am anxious to hear from you in brief an account of Jnāna for communing with Brahma (4-12).
XVI. THE GREAT BRAHMAN DESCRIBED
Vaishampāyana said:—O king, having controlled your five senses listen with whole-minded attention to what I say with a pure mind. Know him as Nishkala Purusha, whom one cannot obtain through Karma, who appears before persons conversant with the knowledge of Brahman, who is not attached to actions, who is related to Brahma, who is the unmanifest cause of the universe, who is eternal, and is with and without form. Egoism, begotten by Atman, proceeds from this Purusha (1-3). He has a celestial form, is the lord of the objects of senses, is beyond the reach of thought, eternal, the origin of Yugas, identical with three forms of time, and not being born is equal everywhere. Persons, having the knowledge of Nārayana, know him as separate from the unmanifest. He comprehends all, courses everywhere, has his head everywhere, sees all, has his face towards all, hears all and extends over the space. He is the cause of cause and action, exists as manifest and unmanifest and is not seen by any body when he moves about (4–7). Although he is beyond the reach of thought and without any form, yet he, assuming a form and manifesting himself, ranges everywhere as fire in a wood. He is identical with past, present and future. He is Parameshthin, Prajāpati and the lord of the worlds. This name of His Has been truly sung. That unmanifest one becomes manifest through Brahma Yoga. Ahankāra has been begotten by ignorance proceeding from Nārāyana (8-10). This Purusha with the consciousness of self exists as Brahma. He is the lord of the world mobile and immobile and is called Brahmā.
The Lord, whose creation is this universe, who is the origin of all, said "I will create all." When Brahma said this the consciousness of ego was produced from nature and thus the whole world was brought into being. But the true, Omni-present Brahma, devoid of qualities, remained as Brahma. From the five subtle elements, the attributes of the unmanifest Brahma, emanated the Vedas and their various branches (11-15). Thereupon commanded by Brahma through whom every thing becomes manifest Brahmā took a form from nature and created water. Afterwards amongst creators following the command of Iswara, the seventh Brahmā created air as before, held it and passed by the name of Dhatri. Formerly when this universe, produced by air, was submerged under water the Tarjasa celestials raised it up and now the whole universe is manifest. When Iswara felt a desire for creating the earth for placing his creation he converted a portion of water into solid substance and the other remained liquid: and so the people perceived the earth (16–19). On account of the water being converted into a solid substance the Purusha Bhu rose up and filling all the quarters with a grave sound said:—"I wish to live above water. On account of the water being turned solid I am being afflicted and worn out. Therefore hold me up." Afterwards Prithivi, Earth, spread everywhere and upholding all creatures desirous of having some room, assumed a form and said "Raise me up." Hearing those sweet words Hari assumed the form of a boar and jumped down into the great ocean. Having performed the most difficult task of raising up the Earth from water he so engaged himself in Samādhi (mental concentration) that nobody could see him. He, who assuming the form of a boar raised up the Earth, is the effulgent Brahma. Some know him as Akāsa (ether). Brahmā, the creator of all, originated from Him. That Iswara, the origin of all, through his subtle mental Yoga of Jnana, is still upholding the earth in the shape of the serpent and tortoise, for the well being of the world. Riving the interior of the earth and water which produced it the sun, as if smiling, stationed himself on high. From the solar region, full of heat emanated the lunar region full of water. Because the moon emanated from the Eternal knowledge and was gifted with His supreme knowledge he was called Soma (Sa-Brahma and Uma, knowledge of Brahman) (20-28). From the end of the lunar region emanated air (vital breath). He began to nurse the Vedas explaining the causes of all phenomena (29). Through his knowledge of Yoga and on account of his nature originating from Brahman he created a celestial and eternal Purusha (30). His liquid state became water and his solid state earth; his holes became the sky and the luminous portion became the eye (31). The principle of Mahat, emanating from Brahman as Purusha and begotten by effulgence, agitates the body through air, when united with five elements (32). Jiva or the human soul exists eternally as Jnāna in Buddhi: only Isvara knows it (33). The fire or self which exist eternally in the body united with the five elements is the sun (i.e. supreme soul) (34). On account of the pristine actions the human soul either advances (in spiritualism) or goes down, either enjoys happiness or suffers misery (35). Stupified by the senses and therefore ignorant of (the true form of) Brahman one meets with birth or death on account of his Karma (action) (36). As long as a man is not identified with the Supreme Brahman so long he passes through repeated births in this world (37). When by virtue of Yoga he gets mastery over his senses he becomes at one with Brahman and enjoys true happiness (38). Yet separating himself from this world (of changes) he becomes identical with Brahman: he is not then led to ruin by anger (and other passions) nor becomes attached to objects of senses (39). This ominiscient person, who has acquired the highest spiritual powers, enters into the essence of elements. He then knows the birth and death. That man, conversant with the true form of Brahman, acquires the knowledge of the means of emancipation and the past and future actions and attains to a most excellent status (40-41). By his manas (mind) he conquers all the intellectual faculties and all other desires that agitate the mind as the wind disturbs the ocean (42). Through the eye of Jnāna (spiritual knowledge) the soul of a man, who conquers all the desires. contaminating his mind, is released from all the fetters of the body (43). The Yogin, having a subtle body, can, through spiritual science, create or destroy the next world and can create even this world (44). He, who has his mind, fixed on the Supreme Soul, can release those who, on account of their pristine deeds, have taken birth in a degraded order. (45). Action leads both to emancipation and enjoyment. But he who has immersed himself in the Brahman has no action leading to worldly enjoyments (46).
XVII. THE CREATION OF RIVERS
Vaishampāyana said:—The mount Mainaka was fixed in that hole which was created on the face of the earth by the increasing sun (1). It was called Parvata because it filled up the ocean of desire and Achala because it was fixed: by nature, it was however called Meru (2). On the spacious summit of the mount Sumeru lives that highly prosperous Purusha, begotten by effulgence, and manifest with head, feet, etc. He was created by the Great Soul through Nature (3). The Brahma energy, that is laid inside the head, assumed the lustrous burning form of Purusha (4). From his mouth emanated as if burning in his effulgence Brahmā with four mouths and with four foremost of the twice-born, the foremost of those conversant with the knowledge of Brahman. From him the great elements again came into being (5–6). The earth was upraised from water by Brahmā who was stationed in his room (on Meru), therefore though invisible he came within the vision of men (7). Brahmā’s region, the summit of Meru, is situated at the junction of heaven and earth. It is a hundred or a thousand Yojanas in height and its extent is four times as much. No man, with his celestial wisdom, can within many thousand years, measure its height, for the dimension of the Meru is only imaginary and cannot be gauged like the extent of a desert or the depth of a lake. Like its height and extent its circumference is also limitless. O king, the extent of the mount Sumeru bounded with four side hills is a hundred Yojanas (8–10). And some anchorites, of accomplished asceticism, conversant with the knowledge of Brahman, attribute innumerable other virtues to this mount (11). With Maruts, gods, Rudras, Vasus, Adityas and Vishwadevas he protects the Regents of the earth (12). O king, with the Divine Vishnu he protects the earth emanating from the sun (fire) and Varuna (water) in his Brāhmana body obtained from Brahmā, Vishnu’s energy is equal everywhere (13-14). With various observances the truthful Brāhmanas, proficient in the study of the Vedas, have sung the Brahman (15). All the three worlds exist in Brahman and Brahman pervades all either as being manifest or unmanifest (16). The Brāhmanas, who have mastered the Vedas consider those actions as conducive to our well-being—the daily obligatory rites sanctioned by the Vedas, breathed out by Isvara and practised by those Brāhmanas who are not deceiptful even in words, not to speak of works, through the purification of their mind. Although these rites yeild fruits of good works still they constitute but an iota of Braman. So the Srutis hold. The truthful Brāhmanas declare that this universe is but a minutest part of Brahman who is the soul of all. On account of the diversity of their mental faculties the Brahmanas worship one Brahman in sacrifices under various names such as Brahmā, Indra, Mitra, Varuna etc. The Vipras name in various way the one great Brahman. The form of the universe is gross and that of the mind is subtle. And thinking that these two forms belong to understanding only the Lord first created the union of male and female (17–20). Having made arrangements for diverse enjoyments the Divine Lord Brahmā enjoys them along with the goddess and his followers (21). Brahmā is the foremost of Brahmavādins, who, although they are desirous of following humble pursuits, always wend the way leading to emancipation (22). (Umā is spiritual science and Parameswara is the eternal Jnāna understanding) his body is the stream of water flowing from heaven. Soma is born from this stream; and by it Maheshwara is the lord of goblins (23). It is called nadi river because having installed naturally Maheswara as the king of ghosts it made a great noise (24). Supporting herself on the region of Brahmā and passing through the mountains that stood in her way she descended on earth by seven ways: and for this she is called Gangā (25).
O king, in the form of Godavari Ganga divided herself into seven before she joined the ocean and coursed on various sacred shrines having divided herself into a thousand parts in the shape of Jānhavi (26). First gross elements are produced from the great elements and then the actions of the intelligent begin (27). From his four lotus mouths the Veda was produced which since then became the fountain of spiritual instructions to mankind. The sacred sacrifice was an emanation of his Jnāna, understanding, and the four priests were its four legs—and the grand-father Brahmā was the lord (28-29). The four legs of Dharma by which the world is upheld are (the four Asramas), first Brahmacharya—the condition of a student, and secondly the most sacred condition of a house-holder (30). The third stage is that of a religious recluse in a forest, and the fourth is that of union with the great Brahman. These four stages of a religious life are regarded as leading to the attainment of heaven (31). The mental faculties of a man develop through the practice of Yoga and the true understanding of the Vedanta. And the eternal Vedas exist for the practice of Brahmacharya (32). The Pitris are gratified with observing the conduct of the house-holders and the Rishis, stationed on the summit of the mount Sumeru, are gratified with Yoga (33).
XVIII. THE CREATION OF GANDHARVAS ETC
Vaishampāyana said:—Thereupon assuming the form of pure intelligence the Grand-father conceives the aggregate creation through his mental faculties; and through his inner soul withdrawn from all external objects he performs actions leading to the attainment of Brahman. Engaged in mental concentration and on account of his unification with Brahman, he created offspring in his mind. Through his eyes, the omnipotent Brahmā created the beautiful Apsaras and from the tip of his nose he created Tumvuru and hundreds and thousands of other Gandharvas clad in variegated raiments and expert in reciting the Vedas, singing, dancing, and playing on musical instruments. Through his Yoga power the omnipotent self-sprung deity created in his mind the immaculate goddess Veda-Vani, the very incarnation of his own beauty. She had beautiful eyes, hairs, eye-brows and a lovely countenance. The goddess of sweet words sat on a charming lotus of a hundred petals. O king, having created from his eyes the beautiful Apsaras, and from the tip of his nose the sweet-voiced Gāndharvas, expert in playing on musical instruments Brahmā, the soul of elements, propounded the art of singing and produced the Sāman for other Brahmans (1-9). From his two feet were produced the mobile and immobile creation and men, Kinnaras, Yakshas, Rakshasas, Pichachas, Uragas, elephants, lions, tigers, thousands of other animals, grass and quadrupeds. He created from his hands those who take their food with their hands together with their works. Through vital airs the creator, seeking happiness for all creatures, created various functions of breath. And then fixing his mind on the great Atman full of felicity on account of the obstruction of five senses he remained there. From his heart he created the kine and through his arms he created the birds; and then he created acquatic animals in their different forms (10-14). From the space between the two eye-brows the lord of Yoga, the divine Grand-father through his Yoga power, created the celestial saint Angira, burning in effulgence, and endued with true knowledge for the suppression of six senses. And from his forehead he created the highly pious, celestial saint Bhrigu. From his head the great Yogin, Brahmā created the quarrelsome Nārada and Sanat Kumar (5-17).
When the Grand-father appointed, the eternal king of the twice-born, the night-ranging Soma as the heir apparent the moon, endued with the power begotton by great penances, along with the stars, filled the sky with various creatures and began to range there. Having acquired spiritual powers through Yoga and mental culture the divine Brahmā created the mobile and immobile creatures from his body. Brahmā created various regions as that of the sun &c, and appointed various agents for carrying on the work of day and night. What has been said before leads to the attainment of Brahma. Therefore the Brahma Yoga and Sankhya Yoga constitute the proved science of the scientists. This has been also proved by the Chārvakas. This leads to unification and diversification. This creates birth and death. This creates and destroys time. This is to be known as the discriminative knowledge (18-23).
XIX. KSHATRA YUGA DESCRIBED
Janamejaya said:—O Brahman, I have heard of the first Yuga which is called Brahma because it leads to the attainment of Brahman. O Lord, I wish to hear now some thing about the Kshatrayuga which abounds in regulations, brief and explanatory, which is sung by the Rishis conversant with expedients and which is beautified with sacrifices (1-2).
Vaishampāyana said:—I will sing the greatness of this Kshātrayuga, which is adored with diverse charities and sacrifices and beautified with many creatures (3). In this Kalpa the Lord, who knows himself as the four-armed Vishnu, seeing differences and incarnating himself as Daksha begotten by Brahmā, procreated many offspring. On account of his being shorn of attachments for the senses and the body he flourished amongst the Brāhmanas as having his soul immersed in communion and endued with the knowledge of inner self. All these Brāhmanas, who were of the size of a thumb, were capable of passing through the solar region and ranging over all other lokas by virtue of the regulations leading to emancipation and other religious rites. They were always busy with sacrifices and with controlling the senses and mental faculties. In order to gain the pleasure of Iswara they engaged themselves in Vedic rites. They were masters of the three Vedas. They led the life of celibacy and were enlightened with the knowledge of Brahman. These Brāhmanas, of good conduct and consummate understanding, met with death after thousands of years (3–3). The Brāhmanas are pervaded by the quality of Sattwa, the Kshatriyas by that of Rajas, the Vaishyas by that of Raja-Tamas and the Sudras by Tamas (9). The colour of Brāhmanas is white, that of the Kshatriyas is red, that of the Vaishyas is yellow and that of the Sudras is smoky-dark. Thus they have been divided by the thoughtful Vishnu (10). O king, thus according to qualities and colour, men are divided, in this world, into Brāhmanas, Kshatriyas, Vaishyas and Sudras. Observing highly wonderful and different sorts of duties, men of the same size, although apprized of the means of the works, are divided into four Varnas for partaking of the fruits thereof (11-12). The first three castes are entitled to perform the rites laid down in the Vedas. Therefore, O king, on account of your faith in Vishnu, you are entitled to read the Vedas. And therefore the birth of the three Varnas, namely, the Brāhmanas, the Kshatriyas and the Vaishyas is owing to Lord’s grace. Encompassed with works affording enlightenment regarding the true form of Vishnu, the Lord Prāchetas Daksha, through his Yoga power and wisdom, undertook the work of creation. Thereupon, for the advancement of arts and serving the three other Varnas the Sudras were produced. They are not entitled to perform the ceremony of initiation and read the Vedas. As before fire is produced from a piece of rod by concussion smoke rises, but it does not serve the practical purpose, so the Sudras, taking birth in this world, have multiplied themselves, but they, not being initiated, cannot perform the various Vedic rites (13–17).
Thereupon Daksha begat his other sons who were the supporters of the Vedas, strong, endued with great energy, power and effulgence. Daksha said to them:—"O ye powerful sons, from your mouths I wish to know the strength of your mother, the earth. I am powerful and therefore cannot find out the end of the earth; you should be like me. Afterwards ascertaining the truth I will distribute energy and strength amongst creatures. On account of the vastness of the soil my creatures will multiply themselves." The goddess, earth, the essence of the great creative energy of the Lord, did not show herself unto Daksha’s sons who were desirous of seeing her. When in the Krita age the pure souls, of the sons of Prajāpati pervaded by the quality of Sattwa, are purified with seeing the Prakriti, Nature, the mother of all creatures, without being urged on by Purusha, creates all engendered by sweat and eggs and decreases and increases all creatures who, by nature, partake of the fruits of works (18-23).
XX. THE FRUITS OF YOGA
Janamejaya said:—O foremost of the twice-born, I wish to learn that of the Treta yuga which I may know correctly the eternal Brahman who is the subject of all sorts of learning (1).
Vaishampāyana said:—Being dispirited the foremost of Purushas Daksha, through his Yoga power, assumed the form of a woman on the summit of the mount Meru. He became a highly charming damsel with well-formed thighs, breast, eye-brows, a lotus-like countenance and dark eyes. With his half body Prāchetas Daksha begat on that damsel maidens by the name of Padmas. Thereupon on renouncing the female form through his male form Daksha again assumed the form of a most handsome man. According to the rites of Brāhma marriage sanctioned by the Smritis Prāchetas gave away those maidens. Of them he conferred ten on Dharma, thirteen on Kashyapa and twenty seven maidens on Soma. O king, after giving away those daughters in marriage Dahsha repaired to the sacred shrine of Prayāga where Brahmā lived. And there concentrating his mental and intellectual faculties and practising penances with the deer he travelled over the world. Sustaining himself with grass, roots and fruits he continually practised rigid austerities. The deer found delight in seeing his harmless spirit and the Brāhmanas, who had been initiated, who used to perform religious works and whose sins had been dissipated through ascetic observances, were delighted with seeing the fruits of his austerities (2-10).
At the time of conflict between Yoga and intellectual faculties, the man, who is incapable of standing physical sufferings, who has controlled his mind and who knows the time, sees the Karma and the spiritual power acquired through Yajna on account of his omniscience. And living with their wives in the company of the deer the anchorites, living on vegetable food and shorn of anxiety, attain to decrepitude. The Brāhmanas, who have studied the Vedas, see the great Brahman in the human body and therefore they call it Brahmakshetra or the soil of Brahma (11-13). The yatis, divorced from works, who have controlled their anger and passions and who range on earth desirous of wending the eternal way, say this. At the time of Samādhi or mental concentration the entire creation is immersed in Brahman. And they again appear in the world on account of their pristine works. Although all creatures are immersed in Brahman at the time of Samādhi they again appear on earth on account of their pristine actions. Although unmanifest at the time of Samādhi, all creatures become manifest through the tendencies of nature. It is therefore difficult to overcome her. On account of the characteristics of the time the creatures become manifest and unmanifest (14-16).
Every object of creation, mobile or immobile, gross or subtle, can acquire Yoga under the influence of time. While this Yoga is possible for inanimate objects even every man should strive to acquire the knowledge of union with God. In the course of time the eternal Kashyapa begat all created beings on Daksha’s daughters. O king, the Adityas, the Vasus, the Rudras, Viswadevas, Maruts, the many-headed serpents, Sadhyas, Pannagas, Gandharvas, Kinnaras, Yakshas, the vultures, Garuda with his wings, the Suvasan Kinnaras, cows and other quadrupeds, men, the entire earth, mobile and immobile, the mountains, elephants, lions, tigers, horses, tusked animals, boars, wolves, deer, elephants with four white tusks, and creatures, capable of assuming forms at will, were created. In this Bhāratavarsha the land of eternal religion, Munis again took birth, with same form, beauty, character and power as they possessed in the previous Kalpa. Pious men, who had mastered the Vedas and acquired the knowledge of Atman, created both the external and internal world through their mental faculties. In the region of Swarga situate there all the celestials were settled (17–25). Besides all the householders, who acquire spiritual power through ascetic observances, those who acquire it through leading the life of celibacy, those who do it through serving their preceptors, and those who acquire Yoga through Siddhi, will not be constrained to undertake painful works. Those, who controlling their minds and with forgiveness and firmness practise religious rites along with their wives, range in the celestial region (26-28).
XXI. THE PROCESS OF PRANAYAMA
Vaishampāyana said:—Persons, who have controlled their senses and anger, wearing matted locks and deer-skin, concentrate their mind on the junction-place between nose³¹⁰ and eye-brows for knowing the pure Brahman (1). This spot on the fore-head is the essence of bones and is not destroyed even after the destruction of the body. It is encircled by the vital breath Prāna. The vital breath goes here through tubes producing wind, cough and phlegm. This is the place where Brahman can be perceived and is freed from all thorns of miseries. Here the three tubes and five vital breaths have been united. So fixing their mind on this place the Yogins strive to realize the presence of the great Brahman. The Brāhmanas, who recite the seed of mantras Om and celebrate sacrifices and who are immersed in their soul full of felicity, only keep one fire of vital breath and divide it into five. The Munis, well read in the Vedas, divert this fire into three channels namely (Puraka, Kumbhaka and Rechaka). So dividing this one into three and practising Puraka and other processes they acquire the true knowledge of Atman (2-5). One great fire spreads itself through oblations. In the shape of Swadhā it produces the successful fruits of Mantras³¹¹ (6). Then was born of himself the Divine Daksha, ever successful and honouring creatures, Brahmā, the creator of Brāhmanas and the grand-father of all³¹² (7). He is Dandi,³¹³ Charmi,³¹⁴ Shari,³¹⁵ Khargi,³¹⁶ Shikhi,³¹⁷ and has a face like a lotus.³¹⁸ He was by nature shorn of sorrow and had controlled anger and other passions (8). United with Medhā Brahmā is adored in Pushkara and the Saman verses sung by Indra are recited by the Brahmavadins (9). Clarified butter, milk, barley, etc., are dedicated to the external sacrifices, but in the spiritual sacrifice all the productions of the mind are sacrificed at the altar of the great soul through mental concentration (10). Having churned the fuel (of selfishness) consumed with the fire (of the disappearance of deity) and collected from the Shami tree (bodily pleasure) one, conversant with Brahman, brings the Great Soul there (11). In an inferior sacrifice insignificant articles are thrown into fire—and according to their changes heaven or inferior place is distributed to persons; but such is not the case in a mental sacrifice³¹⁹ (12). In the inferior Yajna the fruits are attributed to the fire, but in the Atmā-yajna the Brahmavadins³²⁰ attribute it to spiritual exercises (13). Vrihaspati acquired the four Vedas in six months when the Brahma Yajna was undertaken at the cost of the Brahma wealth³²¹ (14). He instructed the pupils of his own school in this Veda, of the form of Saraswati endued with letters highly charming and set to music (15). That sacrifice, described by the word Brahmana, as mentioned by Brahmā appears like the second Brahmā region³²² (16). The sacrifice, brought out from Brahmā’s mouth by the word Veda, shorn of any doubt regarding its proof, prospers as if speaking through various articles dedicated for his celebration (17). (Ordinary) sacrifices are performed with fuel, moon-plants, ladles and other sacrificial vessels, beggars and other persons who pray for money, barley and other articles and vessels full of water (18). The sacrifices are performed with dedicating riches and gold to the great Brahman, and with cows and calves (to the Brāhmanas) (19). The recitation of Saman verses, accompanied with the chanting of the Vedas, and continued with the limb of Karma full of the knowledge of Brahman, is united with the science of worship (20). Brahmā, in the shape of Yajna formed by the fuels imagined in the mind, along with Maruts, offers oblations of fire to those objects which are separately sprung from Brahman and exist by nature in Atman (21). According to the rites laid down in the Vedas Brahmā, the Lord of all creatures, does not celebrate sacrifices in honor of and touch Brahman in the shape of pure intelligence (22). Having churned the fiery wood produced from Shami tree the omnipotent Brahmā propitiates first the gods with Agnisthoma sacrifice (23). At the time of the celebration of the sacrifice the meeting is adorned with courtiers and the Chamasa and Adhyarju priests recite sweet verses while the performance goes on (24). O king, with ascetics, effulgent like the sun and moon, who have mastered the Vedas and their auxilliaries that great sacrifice was adorned (25). With the loud recitation of the Vedas that sacrifice appeared like the second Brahma region. The gods came down on earth. That great sacrifice was honored in heaven and earth by the god-like, humble and ascetic Brāhmanas who were conversant with Vedas and their limbs and with the knowledge of Brahman (26-27). That great sacrifice, undertaken by the Brāhmanas, burning like the three fires lighted up in the sacrificial ground shone like the Brahma region. In that great sacrifice the Brahmavadins recited the Sāman verses sung by Indra and the Yajur verses sanctioned by the Sastras. As soon as they were thought of in mind the truthful, self-controlled and ascetic Munis, devoted to Brahman, came there (28–30). Having assumed different forms the ancient Brahma-begotten Vrihaspati, the most worshipful amongst the great theologians, acted in that sacrifice as Hotā and Brahmā (31). After the termination of the sacrifice the sacrificer dedicated the fruits of action to Vishnu and took his birth from Aditi whose last conception was brought about through ascetic energy (32). Being divested of birth, ignorance and its action he, conversant with the knowledge of Brahman, attained to Vishnu’s feet divorced from happiness and misery and from which Indra and many other gods have emanated and which can be obtained by undecaying spiritual exercises. The Munis, who are freed from senses and their objects which are the causes of bondage, are identical with Him (33-34).
The various objects of senses are produced by passions, which, on account of the pristine actions, completely overpower the mind. So with great care one should subdue these passions (35). The Munis, although they enjoy various objects of sense, are not brought by them under their control. Self-control is regarded as the greatest characteristic of the learned (36). The mind, of Brahmavadins who have acquired the true spiritual knowledge through instructions delivered by the word Om, is not possessed by learning (37). The Brāhmanas who always recite the Vedas consider that loka as the best where the pious and the celestials live (38). O Bhārata king, that is the best loka where the gods, nourished with sacrificial offerings, do not meet with extinction and attaining which through his Karma the sacrificer lives happily with his wife shorn of anxiety (39). The persons, who see differences (of caste, position), cannot use this body firm as rock for the purposes of emancipation³²³ (40-41). O king, the Brāhmanas who are busy with Karma are driven away from heaven after they had enjoyed the fruits of their actions, and live on earth having their faces discoloured and their minds possessed by illusion (42). The sweet speeched, wise precepter of a calm form, the foremost of those who remove sins, addressed the following instructions of Vedanta to those twice-born ones:—"You consider this body and senses as self and therefore fight with one another. Save emancipation, you will not be able to cut with force this rock of attachment for the body even within hundred celestial years. When through mental concentration you will perceive that you are all the one Atman (self), you will ungrudgingly make friends with all creatures and simultaneously destroy your false notion that this body is the self (43-45). The two passions anger and jealousy increase the energy of conquering nature; and the energy, divorced from anger and envy, increases devotion unto Brahman (46). While by my pure understanding I will abstain from enjoyments, both here and in the next world, while fire, water and food which build up this body huge like a mountain of crystal and their actions words, vital air, and mind will be destroyed, while the holes of wife and others, the mental faculties, the Sastras and the passions will be shattered, I will then order you to cut this mountain of bodily attachment. You will also then be able to cut it." Hearing those sweet words of their preceptor the Brāhmanas observed silence (47-49).
³¹⁰ This chapter is purely allegorical. It deals with a process of Yoga called Pranayama i.e. the suppression of vital breath. The word in the text is Pitamaha which literally means Grand-father. Allegorically it means the father of the father of action i.e. father of the cause of action which is Pure Brahman. In this way every word has an allegorical meaning. As the whole chapter is allegorical we think it better to translate freely this and the subsequent chapters placing before our readers only the allegorical interpretation as some commentators have done. We need not say that a literal rendering will not make out the meaning intelligible. This whole Parva seems to be an interpolation as it bears no connection with the original plot of the book. It merely deals with Yoga and cosmogony.
³¹¹ He, who practises the process of Pranayama namely the suppression of vital breath, should, according to the going down and coming up of the vital breath, draw the air to Brahmarandhra forehead; and then drawing it back from there he should place it between the eye brows; and then drawing it through eyes, he should place it on the root of the nose. From there he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the knee-joints, thence to the root of the arms, thence to Jangha, (half thighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one’s own body is Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm.
³¹² Daksha-successful in all works undertaken i.e. endowed with lordly powers. It is an attribute of Brahma. Bhuta: always successful.
³¹³ While practising the process of Puraka, he filled himself with vital air through the nostril and was at that time as stiff as a rod and therefore he is called Dandi i.e. rod-like.
³¹⁴ While practising the physical process of Kumbhaka he was filled like a leather-bag with vital air and so he is called Charmi.
³¹⁵ And while practising Rechaka he became as thin as a reed and therefore he is called Shari.
³¹⁶ He was sharp as a sword for cutting the tree of worldliness.
³¹⁷ He was pleased in the shape of Daksha.
³¹⁸ In this sloka Pushakara means own soul and medha the intellectual faculties. Indra means the man who has seen his own self. The Saman verse is "I am food and food is me." The self-controlled Rishis, who are gifted with spiritual insight, celebrate sacrifices for increasing their powers of mental concentration. Although the Atman always appears in a body still casting off attachments for the body He manifests himself as Iswara.
³¹⁹ Yoga is compared to a sacrifice. In a mental Yajna i.e. Yoga one need not dedicate inferior articles to fire as oblations. Though the Yogin does not observe the practices of the external but inferior sacrifice he however acquires similar fruits. The Sruti says that if the Yogins wish to see the region of the dead their ancestral manes appear before them. When a Yogin attains to a consummate stage he sees unseen and unheard of objects. The ordinary persons, who celebrate sacrifices, are not entitled to know the Great Atman; they are allowed to know Isvara. Atman is the Real Absolute God and Isvara is the God endued with Maya or creative energy. In the inferior sacrifices there is the difference of fruits proportionate to the excess and absence of reverence but in the Atma-yajna i.e. Yoga there is no such thing for the common object of all is the attainment of salvation.
³²⁰ In the ordinary sacrifices of the world people enjoy fruits as they offer various articles. But the Yogins, according to their spiritual culture, attain fruits in the Brahma region. The Munis, who have seen Brahman in this world, have acquired many lordly powers.
³²¹ i.e. A qualified man acquires the consummation of his Yoga practice within six months.
³²² The sacrifice (ordinary) which is an outcome of Pravritti (tendency for works), appears like spiritual Yoga.
³²³ True emancipation cannot be acquired unless a man sees all persons as identical with himself.
XXII. KURUKSHETRA AND THE DUTY OF THE BRAHMANAS
Vaishampāyana said:—Although they listened to the instructions of their preceptor in the shape of a mountain those Brāhmana house-holders, devoted to asceticism, could not give up bodily attachment. So the worship of fire with oblations daily increased and the worship of Vishnu and preceptors was also introduced. Thus O king, for the purification of the souls of the Brāhmanas Karma Kānda was introduced in this world by those Brahmavādins (1-2). Near the mount Vindhya on this earth there is a sacred province by the name of Kurukshetra which is even, shorn of thorns and full of woods and twigs by which fire may be lighted. Performing God’s work with pure heart the great Brāhmana householders lived there and practised ascetic penances. Even the Yatis with great eagerness live there for acquiring piety. The Brāhmanas, who have followed the Vānaprastha mode of life, who perform Agnihotra ceremony, who have controlled their anger and passions, who wear bark and deer-skin and who live on unsolicited food, also wish to live there. O king, gradually obtaining it by the will of the Providence, the Brāhmanas, with great care observe this mode of life. He, who knows this sacred initiation which was practised by the Brahmavadi Munis of old, attains to eternal virtue. Without thoroughly mastering the Vedas one should not lead the life of a householder, should not observe the most difficult Brahmachārya, should not live the life of a hermit, and should not give up the duties of a householder. Save by mastering the Vedas miseries will never end. To the reciters of the Saman and Yajur Vedas the Riks are their acquirement. The ascetic Brāhmanas, who wish to live like householders, can receive instructions of the Vedānta from their preceptors and reap the fruits thereof. A pious king should compell him who does not hear the Vedas or celebrate the Vedic rites to act like a Sudra. On the other hand there is none amongst the Brāhmanas who does not respect the Vedas. A student or a householder, every Brāhmana controls his mind when he listens to the enunciation of his duties, reads the Vedas and receives the instructions. Therefore no king should disregard a Brāhmana. Therefore a Brāhmana, who acquires the knowledge of Sāstras, who gains the transcendental knowledge, should thus read the Vedas and control his senses (3-15).
XXIII. THE BEGINNING OF FIGHT BETWEEN DEVAS AND DAITYAS
Vaishampāyana said:—The Rishis and Gandharvas, headed by Nārada, who were well-read in the Vedas and who were not visited by sins consequent upon the omission of rites, worshipped the Brāhmanas with placing the sun and moon before them. And they always worshipped the Grandfather (Brahmā) in sacrifices as a son adores his father. Eulogised with sweet words by those Brāhmanas who had controlled their five senses, who always did good by all creatures and wished them well the Lord Brahmā said:—"By good luck (you have undertaken those sacrifices)" (1–4).
Thereupon the omnipotent Lord addressed Kashyapa saying:—"You will, with your sons, celebrate sacrifices on earth. The Yakshas and the Asuras will all celebrate sacrifices with profuse gifts." Thereupon desirous of vanquishishing one another the Daityas, elated with the pride of their strength, and the Devas began to quarrel, saying "We will first celebrate sacrifices, we will adore," and were about to fight with one another. The Rishis, whose sins had been washed away by ascetic penances and the Brāhmanas who had read the Vedas and their auxiliaries, prevented them all. Although prevented like unto bulls in Gokula they began to fight with one another. Leaving aside sacrifices they began to fight in right earnest. And when the battle set in they felt a desire for conquering their vital breath and met with death in the presence of all creatures. Thereupon controlling their external senses through understanding and non-attachment engendered by true Jnāna the Asuras and Suras, like unto birds with wings, controlled their own minds.
Thereupon as a boat sinks down under the pressure of the weight of men so the earth, the ground of sacrifices, was agitated with the flames of worldly objects. Like unto roaring bulls the Yoga postures are broken and the tubes are agitated by the vital breaths. Afterwards Madhu, whose intellectual faculties were agitated and Vishnu, identical with the quality of Sattwa, fought a dreadful battle which almost overturned the cycle and struck terror unto all creatures. Thereupon as the cloud pacifies the forest set on fire so Vishnu controls all the mental energies. He, who recites the name of the Lord, appears in Sattwa-guna after controlling his mind (1-16).
XXIV. THE FIGHT BETWEEN MADHU AND VISHNU
Vaishampāyana said:—That powerful Daitya Madhu of dreadful prowess bound Mahendra on that mountain with a sharpened noose³²⁴ (1). According to the words of Pralhada and on the wane of true understanding Madhu, desirous of possessing the future dignity of Indra, bound him all on a sudden with invincible iron nooses; and issuing out for battle at the head of his army he invited the fierce Vishnu for fight, as if urged on by death himself (2-4). Having divided themselves into divisions Kashyapa’s sons subjected themselves to Madhu’s control. And taking up huge clubs they ran out for battle. The Gandharvas and Kinnaras, expert in the art of singing and dancing, sang and danced on all sides. With the sweet music of stringed instruments they pleased the fighting Madhu and made him absent-minded. When the Dānavas and Devas came within each other’s view Madhu, shouting up, fixed his mind on singing. As fire lives secretly in wood, so Vishnu, with his Yoga eyes, drew Madhu’s mind into the objects of senses and disappeared in the mount Mandara. Having their minds pained a little the Rishis, of burning intelligence, placed the Grandfather before them and disappeared within a moment (5-11).
Worked up with anger, Madhu, having eyes rolling in intoxication, struck Vishnu on the forehead with his hands. But he did not lose a single step for it (12). Vishnu too struck with the tip of his finger the Daitya Madhu on the breast. Thereat vomitting blood he dropped down on earth. Awating for the the hour of wrestling Vishnu, of inconcievable prowess, expert in fighting, did not strike the Daitya when he fell down. Thereupon touching the ground with his knee-joints the Daitya Madhu rose up like Indra’s flag-staff. And having his mind filled with anger he, as if, consumed all the quarters with his eyes. Afterwards roaring with harsh words and desirous of killing one another they engaged in wrestling (13–16). They were both endued with the strength of arms, expert in fighting, great ascetics and truthful. Those two great heroes began to assail each other. It appeared that two mountains, with rocky wings, were fighting with each other. Infuriated with fighting they wrestled with one another on the ground. And as two elephants strike each other with their tusks so they struck each other with their nails (17-19).
Thereupon as after the termination of the summer season and in the beginning of the rainy season gold, mixed with other mineral substances, comes out of the mountains so blood gushed out profusely from the wounds. Covered with gushing blood they began to tear the surface of the earth with their feet. Striking each other in many ways those two heroes fought as the two birds, desirous of eating flesh, fight with each other with their wings. Thereupon creatures heard the Siddhas sing the glories of Vishnu identical with truth and all spiritual powers in the sky over Pushkara. With the elements of fire, water and earth this body is formed. And consciousness is then set to that body. United with the body and senses as consciousness the great Brahman is called Jiva. When the subtle cause is destroyed all the primary elements exist in it, and that subtle substance again appears in many forms. The subtle soul, although disassociated from the body, pervades all objects of the three worlds as consciousness and enjoys them. For the suppression of the wicked and protection of the pious. Iswara, identical with Yoga and the protector of Dyuloka, assumes the form of a man, Shesha, tortoise and others and upholds Ananta who holds up the earth and the four Vedas identical with himself. The Lord exists in the Brāhmanas as the Vedas, in the Kshatriyas as warfare, as trade in the Vaishyas and as service in the Sudras (29–29). Living in the kine the Lord is distributing amongst you milk and sustaining you. Stationed in sacrificial ingredients he is protecting you with fruits, the departed manes with the smoke of Havi and the gods with a portion of Havi (30). With four elements and seven sorts of food the Lord, along with the departed manes, is protecting the three worlds (31). The form of those seven kinds of food is the sun and the moon, which becomes manifest and unmanifest through their own energy (32). Mind, words and vital breaths—these three continually increase the sun; and with the remaining four the moon increases in his own disc (33). The three classes of Pitris spoil the balls of food offered to them and the remaining four classes accept them (34). As gold is converted into an ear-drop so thou art hidden in the five senses: thou dost live in egoism and other principles; thou hast emanated from the Eternal and Undecaying Brahman (35). The fire and air draw energy from thee: because they draw their energies from thee thou art called Aditya (36). When the end of the cycle sets in, thou dost as if scorch the universe with thy rays and devour it: and therefore thou dost attain to the highest spiritual power (37). In Amavashyā (the night in which the moon is not at all visible) and the full-moon night thou dost range secretly with the Rishis sprung from the sun, moon and the Vasus (38). Thou dost celebrate sacrifices which yield nourishment, grant heaven and do not bring about the deterioration of virtue. During Amavasyā and Purnimā thou dost appear in trees, herbs and the earth as the moon. And for being born again thou dost take birth every fortnight (39-40).
O lord of elements, whatever exists on the surface of the earth for the nourishment of creatures who have gone away and who will come again is identical with thee (41). All the daily obligatory rites that are extant on earth are identical with thee. Thou art at one with Yajna, Karma, Mantra, words and atman (42). There are two ways leading to heaven, the sun and the clear moon. The latter is the way to the region of the departed manes and the former is to that of the celestials (43). In the shape of creatures and guided by mortal regulations thou dost range in the universe only; destroying the senses in thy own form thou art living invisible to all. Thou art born alone; thou art the ancient universal Purusha: thou art undecaying and incomparable: thou art self-controlled and yet thou dost play. In energy thou art like fire, and thou art ranging assuming the form of air: and thou art always enveloped with five subtle elements. In the work of the control of mind and external senses thou dost exist as Jiva; in the work of emancipation thou art the Pure Intelligence; and in the work of daily destruction thou art in the form of Rudra. Thou dost protect the universe as Vishnu. The various orders and castes are identical with thee: thou art the consciousness of the eye and senses. The self-controlled and sinless Munis, who have attained the Great Brahman through their works, who consider the friend and foe as equal, always serve thee (44-48).
Thus eulogised by the various Siddhas and Munis the great Vishnu thought of the form of Hayashira. While the Lord assumed the form identical with the Vedas and the body identical with all the gods Siva remained on his head and Brahmā in his heart. The rays of the sun remained on his Kundalas and the moon and the sun on his two eyes. The Vasus remained on his two Janghās and all the Siddhas and gods on his joints. The Vedas remained in his words, the Maruts and Varuna on his knee-joints. Having thus assumed a huge form, highly wonderful even unto the gods the Lord Hari, with his eyes reddened in anger, began to assail the Asura the very personification of stupefaction. Like unto a youthful damsel clad in a white cloth the earth was filled with Madhu’s fat and flesh (49–58). Therefore, O king, the earth is called Medini and perhaps for thousands of Asuras she has obtained the appellation of Dharani (59).
³²⁴ The esoteric meaning of the passage is that Madhu the spirit of stupefaction which is a demonaic emotion, binds (Mohendra) the soul within the body.
XXV. VISHNU KILLS MADHU
Vaishampāyana said:—Beholding Madhu’s overthrow in Pushkara, all the creatures, filled with joy, sang and danced on all sides (1). As if riving the sky with its golden summits covered with various mineral substances the foremost of mountains Supārshwa shone there (2). The mountains covered all over with minerals shone there with elevated summits like unto clouds charged with lightning (3). On account of their summits being covered with sand and powdered coal raised by the wind they appeared like so many huge clouds. The mountains, whose summits were covered with clouds, whose trees were scattered with their wings, from which was produced profuse gold, were as if stationed in the sky. Raised by the wind the winged mountains, having their summits covered with golden minerals, struck terror unto all birds. The golden mountains were covered with crystal, emeralds and sapphires. The huge mountain Himalaya was covered with white minerals. And when his golden summits and wings are lighted up by the rays of the sun they display various sorts of jems. The huge mountain Mandara, filled with crystal and containing two gateways built of Vajra, shone like the celestial region. The mount Kailāsha, adorned with various minerals, its high summits like unto so many gate ways, and trees covered with Gandharvas playing on musical instruments, the Kinnarras singing and the celestial maidens, making various gestures, appeared like a sporting mountain (4-12).
With Madhu’s singing, acting, dancing, playing the mount Kailāsa excited desire like unto Cupid (13). Vishnu, in the shape of the earth, blue mount Vindhya with summits like unto clouds stricken with the rays of the sun, stationed on the mount Meru, sent down showers on earth through clouds (14-15). With rising clouds the mountains discharge pure water, various rocks, mineral substances; and through springs they discharge water clear like crystal. After the end of the rainy season trees, like unto clouds charged with lightning, shine being adorned with flowers. The elephants have been adorned with various ornaments of gold. Hanging and blossoming creepers, supported by trees filled with birds, are as if dancing on being shaken by the wind. And during the spring the creepers, shaken by a gust of wind, like unto waves striking against the bank, are pouring blossoms like unto drops of water. The earth has been covered with various huge tres covered with fruits. As if singing songs the trees, fond of honey and birds, are announcing the approach of Cupid. The Divine Vishnu, the destroyer of Madhu, created a river of currents. That stream had many fountains, profuse water and beautiful landing places. The shrines, situate on its bank, were charming and beautiful. It was full of clear water and carried fragrance of flowers (16–23). Enlightened by the Vedic words "There is nothing else but thee" she enters into the Yogin’s heart. Enlightened by the Vedic words, and assuming the form of Kapil (i.e. the balanced state of the three qualities) in yoga she yeilds milk (i.e. unfolds spiritual science) (24–25). When all the intellectual faculties are destroyed only Pure consciousness remains; the three universal tendencies (Gunas) resort to the material body only for knowing the subtle element. Thereupon the Yogin, with mental concentration, adores the highly wonderful, eternal and pure Atman. Brahman, in the shape of pure Jnāna, crossing over all objects of consciousness like water in a desert, pervades the entire creation. The beautiful, well-formed illusory Māyā covers the celestial Atman. When the cover of Avidyā is removed one can see Atman. The consciousness of ego is invincible like a mountain. It depends on the three universal tendencies or Gunas. It exists eternally and is served even by the Siddhas (29).
XXVI. AN ACCOUNT OF PIRTHU AND THE CHURNING OF THE OCEAN
Janamejaya said:—O Brahman, when egoism and ignorance thus prevailed all over the world what did the people do (1)?
Vaishampāyana said:—In order to took after the work of adminstration Prajāpati, along with the Rishis, installed Vena’s son Prithu on the throne (2). When the Tretā Yuga set in the people spoke amongst themselves:—"He is our most excellent king born (3). He will grant us livelihood, protect the Brāhmanas and all creatures in satisfaction of duties entrusted to him by the Lord" (4).
In the meantime, exhausted with the practice of various religious regulations the gods were taking rest on the table land of the mount Gandhamādana (5). Thereupon when the spring set in gods and Dānavas, smelling fragrance from all sides, were highly pleased. They thought:—"The fragrance of flowers scattered by the wind is highly charming and delightful therefore the fragrance of every earthly object is most excellent." Smelling that fragrance the Daityas were a little surprised in the beginning. Afterwards being delighted they attained to most excellent felicity (6–8). Excited with that smell they all said in a body: "Such is the power of every flower: we do not know what will be its fruit (9). Various modes of action are to be ascertained by inference. By the power of this understanding men perform auspicious and inauspicious deeds (10). With the powerful mount Mandara capable of assuming forms at will we will grind the herbs in water³²⁵ (11). We will churn the ocean with great force, drink ambrosia and in a body make ourselves ready for destroying Avidyā or ignorance (12). The great force Vishnu, whom we worship, will be our guide (in Yoga); and although living with Ripus (passions) still we will conquer them and enjoy Dyuloka and Bhurloka (13). With roots, leaves, branches, flowers and fruits³²⁶ we will carry ambrosia to earth. (14)". Having spoken thus about the shaking of the mount Mandara the Daityas extracted all the herbs grown on the mount Gandhamādana. And then they ran for uprooting the mount Mandara and agitated the earth. The Dānavas, born in the race of Danu, could not uproot the mount Mandara. Their knees bruised they fell down into the hollow of the mountain (15–17).
Thereupon having dissipated their sins through ascetic penances and controlled their self through proper understanding they bent their heads down and sought refuge with Ishwara (18). Informed of their mental desire the omniscient and self-controlled Brahmā, who can go every where for the well-being of all the worlds, said in an invisible voice (19-20). "Let the Adityas, Vasus, Rudras, Maruts, gods, Yakshas, Gandharvas and Kinnaras be united and uproot the mount Mandara and possess the herbs the very essence of the Himalaya" (21–23). Hearing those words in the presence of all, the Daityas, endued with the strength of arms, multiplied themselves into many with mind and words near the ocean of salt of water where Pushkara was placed by all the Devas and Dānavas (24-25). Having converted the mount Mandara into the churning rod and Vāsuki into chord they churned the ocean of salt water with the herbs for thousands of years. With the mixture of water and herbs arose ambrosia in the form of milk (26–27). Possessed by avarice and anger the Asuras pilfered that ambrosia. Thereafter arose Dhanwantari, wine, Sree, Koustava jewel, the clear moon, the beautiful horse Ucchaishravā and then milk. In order to take it the Devas said to Rāhu:—"None, amongst the Daityas and Danāvas, has drunk this ambrosia."
Thereupon with discus Hari cut off Rāhu’s head. Earth himself snatched away from Indra’s hand that nectar-like Jnāna which even the departed manes and Munis have not enjoyed perpetually. Urged on by the Vedic phrases and accepted the discipleship the Earth stole away that nectar of knowledge (28–31).
³²⁵ The esoteric meaning is:—The mount Mandara means true understanding; Payas means Jnana or knowledge and Oshadhis—bodily attachment. The meaning is that by means of true understanding we will drown bodily attachment in true knowledge.
³²⁶ That is, being united with father, wife, brothers, children etc.
XXVII. THE DESTRUCTION OF BALI
Janamejaya said:—The Daityas were slain by Vishnu’s power: but what did they wish for when they grew powerful (1)?
Vaishampāyana said:—The highly powerful Dānavas, on account of their prowess, prayed for kingdom and the truthful Suras desired to carry on rigid austerities (2).
Janamejaya said:—Having acquired lordly powers, why did Bali, born in the race of Hiranyakashipu, celebrate in the days of yore, a long-extending sacrifice in the land between the Gangā and Yamuna (3)?
Vaishampāyana said:—O great king born in the race of Bharata, the highly powerful Bali, the foremost of Dānavas, celebrated a Rajasuya sacrifice with profuse gold in the land situated between Gangā and Yamunā. That was like a great ascetic penance for him. When that great Asura undertook the celebration of the Yajna, many Brāhmanas observant of ascetic vows and well read in the Vedas, accomplished Yatins, Vālikhilya Munis, and many other twice-born ones, who daily practised many religious rites, came there in a body. In that sacrifice rich presents were made. And the preceptor Shukra, like unto fire amongst the Brāhmanas, came there with his son for officiating as a priest on behalf of Bali. Like unto Hiranyakashipu amongst the Daityas Bali said to Saraswati:—"Thou didst tell me that thou wouldst of thy own accord confer a boon on me. Do thou do it now" (4-10).
In the form of a dwarf Vishnu accepted as alms ground for placing his three feet from that descendant of Hiranyakashipu (11). Afterwards the Eternal Vishnu invaded the three worlds with his three foot-steps and assumed a celestial form. Deprived of their kingdom and with their soldiers, Prāsas, swords Tomaras, rods, flags, standards, cars, coats of mail, cases, axes and other weapons, the Daityas entered into the nether region.
On the other side, filled with joy the gods, along with Vishnu, at once rose up and installed Indra as their king for establishing their sovereignty over all the worlds. Bali gratified them with the offering of ambrosia. Brahmā gave that ambrosia to Mahendra. With this work Bali was shorn of his sins and became immortal (12-16).
Thereupon first of all the gods blew the conch-shell which sprang from Brahmā’s hands and the blare of which made the hairs of the enemy stand erect. Hearing the blare of that conch-shell the three worlds were controlled and having obtained Indra as their king they enjoyed great peace. Armed with weapons made of fire and effulgent the three worlds stood before the mount Mandara (17–19).
XXVIII. SIVA OBSTRUCTS DAKSHA’S SACRIFICE AND HARI FIGHTS WITH HIM
Vaishampāyana said:—O Bhārata, thereupon they all enjoyed peace and a kingdom of prosperity was established. At that time there existing no difference as regards the knowledge of spiritual science between gods and men they all unitedly cultivated the knowledge of Atman. Many however wept on the other hand; the gods accepted the sacrificial offerings offered by men (1-3),
Thereupon having instructed Prāchetas Daksha for celebrating a horse-sacrifice the divine Vrihaspati came there encircled by the Rishis. Daksha was the maternal grandfather of all. Therefore in that Yajna of Daksha’s who was devoid of the knowledge of Self Rudra, together with Nandi, set in obstacles for his own share. Rudra’s form, by his own desire, was divided into two. The greatly pious Nandi was born as a man. Through his Yoga power the Eternal Brahman, so well sung in the Vedas, was manifested by Rudra (3–6). Encircled by various Ganas, such as Sarupa Arupa, Virupaksha, Ghatodara, Urddhanetra, Mahākaya, Vikata, Vāmana, Shikhi, Jati, Trilochana, Shankukarna, Chiradhāri, Charmi, those holding nooses, clubs, bells in their hands, those wearing Kundalas and Katakas and those carrying bugles, flutes and Mirdangas, Rudra ran on for obstructing Daksha’s sacrifice. The goblins had in their hands conch-shell, Muraja, Tāla and Tala. Rudra, the holder of trident and other fierce weapons, worshipful unto the sacrificers, shone like burning flame in that sacrifice. It appeared that the burning fire of dissolution was about to devour the universe. As at the end of a cycle the fire of dissolution devours in no time the whole universe, so Nandi and the holder of Pināka were about to spoil that most excellent sacrifice. Striking terror unto Munis wearing bark and skin the night-rangers ran forward to up-root the sacrificial stakes. The Pramathas, having coppery eyes, drank up sacrificial offerings with their tongues. Others, with the end of their tongues long like the trunks of elephants, began to devour the animals. Others up-rooted the stakes and struck the beasts. Some threw water into fire and laughed; some, shining with eyes red like Javā flowers, stole away the Soma juice. Some, with their hands resembling lotus-stalks, cut off the Darbha grass. Some broke down the sacrificial posts and others threw away the jars. Some felled the golden trees set up for beautifying the ground. Some with arrows broke down the golden vessels. Some destroyed the vessels and some uprooted Arani. Some broke down the altars, some ate the balls of rice and some spoiled the various articles with their nails. Thus continually obstructed day and night that great sacrifice began to roar like a mighty ocean. On the other hand taking up the bow made of Kichaka bamboo, that was formerly given to him by the Self-sprung Brahmā, the highly-powerful Mahādeva set arrows to it. Then drawing his bow with his knees he struck the great Yajna. Wounded with arrows that great sacrifice leaped up into the sky: and assuming the form of a deer and crying aloud he approached Brahmā. Wounded with arrows the sacrifice found shelter or peace nowhere on earth. Assailed with arrows piercing to his very vitals he sought refuge with Brahmā (7–25).
In sweet, auspicious, humble, powerful and grave accents Brahmā said to the sacrifice in the form of a deer:—"O great deer, you will thus remain stationed in the sky. You have been defeated with an arrow of bent knots and variegated colours. Therefore united with Soma do you live with the eternal Rudra at the head of the planets. Acquiring movements in the sky be you united with stars; be you Dhruva amongst the luminous bodies. And this celestial blood, which is gushing out of your wound, and which is dropping on the sky in consequence of your running, will assume various colours and will be celebrated as the region of Ketu. During the rainy season it will form the sign of showers unto creatures. Seeing it people will meet with happiness or sorrow. On account of its resting on senses it will in the sky pass by the name of Indra’s bow. O king, men’s eyes will observe it with surprise. It will be wondrous, variegated and will be perfectly planned by the mind. In the sky of heart where Brahman is perceived it will be known only in name. It will not be seen in night. This wonderful phenomenon will be specially seen in the first part of the day. Rising up from the earth it will disappear in the sky. At that time hundreds of Prāchetas Dakshas, in fear of Rudra holding his bow, will simultaneously run away". With his Pināka burning like Brahma’s rod at the end of a cycle Nandi stood there along with other Rudras. Holding up with one hand a huge bow and with another his discus the the large-armed Vishnu stood there. Holding his conch-shell and club in his another hand and the sword in his fourth hand Vishnu stood in front of all desirous of fighting with Rudra (26–37).
Thereupon taking up his Shrānga bow, his conch-shell peerless in the world and arrows Vishnu, with his soldiers, stood at the head of the battle. Then putting on his gloves and armour he shone there like an ocean with the moon. With various celestial weapons the effulgent Adityas and Vasus stood around Nārāyana. The Maruts and Vishwas took up Rudra’s cause. The Gandharvas, Kinnaras, Nāgas, Yakshas, Pannagas and the Rishis, who had laid aside the rod of chastisement, wished well of both the sides. Wishing for the well-being of all the worlds they continually recited Lord’s names for the universal peace. Rudra, standing at the head of the battle, struck Vishnu on his breast and joints with sharpened arrows. Vishnu, the soul and origin of all, was not agitated thereby. Although he was endowed with six senses still his mind was not possessed by anger. Then Vishnu, bending his bow, set arrows to it. And in no time he discharged that arrow, like unto the uplifting Brahma weapon, on Rudra’s breast. Even the mount Mandara is shaken by the thunder-bolt: but wounded with that arrow Mahādeva did not tremble.
Thereupon leaping up all on a sudden the Eternal Vishnu got hold of Rudra’s throat and for that the deity obtained the appellation of blue-throated (38–47).
Vishnu said:—"Thou art without birth and death. Do thou forgive me. Thou art the precepter of all creatures and scriptures. I know thee" (48).
O descendant of Bharata, the Lord is the agent of all actions and the most excellent of all elements on account of their being endless. He is the material and efficient cause of the universe and he has performed the most auspicious works. Then from the sky were heard highly wonderful words emanating from the mouths of the Siddhas. Salutation unto thee, O Eternal Deity (49-51). Thereupon raising up his Pinaka, the powerful Nandi, begotten by Rudra, almost beside himself with rage, struck Vishnu on the head. Beholding Nandi the foremost of gods, the omnipresent Lord Hari stupified him smilingly. Burning in his energy Vishnu, the giver of the highest object of life, endued with forgiveness, stood there firm like a mountain. Although powerful like the fire of dissolution still the unconquerable, incomparable, eternal Hari of a quiescent soul, on being propitiated, apportioned a portion of sacrificial offerings for the intelligent Rudra. Vishnu, the foremost of gods, is always virtuous and shorn of desires and by him the sacrifice was again established. O king, in that dreadful encounter between Vishnu and Rudra the Ganas did not leave the parties they respectively espoused. A righteous battle took place at the time of the spoliation of Daksha’s sacrifice. And at that time the destruction of sacrifices was introduced in the world. O king, by the grace of Vishnu, the Prajāpati Daksha, who was not conversant with the knowledge of self, acquired the knowledge of the Supreme soul as the fruit of his sacrifice.
This lotus incarnation of the Great Vishnu has been recorded by the Rishi Dwaipayana in the Poushkara Purana and has been in order improved by the great Rishis. He, who with attention listens to this Purana, acquires all objects of desire in this world; and shorn of grief he enjoys happiness in the next world. The man of great intellect, who being purified and self-controlled makes the Brāhmanas listen to this celestial theme, studies all spiritual subjects and is honored in the region of gods (52–63).
XXIX. THE BOAR INCARNATION OF VISHNU
Janamejaya said:—We have heard from the pious sages while reciting the Puranas about the boar incarnation of Vishnu of incomparable energy, but we know nothing about his works, accomplishments and object. Is that Lord identical with sacrifice or Yoga? Is his body made of elements or illusory? Who is the presiding deity Hari, or Hara? How is his prowess and conduct? What did he do in the days of yore? Do thou describe truly before these great Brāhmanas this boar incarnation recorded in Srutis (1-4).
Vaishampāyana said:—O king, I will describe to you the boar incarnation of Krishna of highly wonderful deeds, which has been described at length in religious books by Krishna Dwaipāyana. O Janamejaya, being purified and self-controlled hear how Nārāyana assumed the form of a boar and how Hari, the slayer of his enemies, assuming the boar form adorned with the sacred verses of the Sruti, raised up with his tusks the earth sunk underneath the ocean. This highly sacred Purana is like unto the Vedas, and is adorned with Srutis. It should not therefore be recited to an atheist. He is a spiritual man, who knows the meaning of this complete Purana and of the Sankhya and Yoga systems expounded in it. After the running out of the thousand cycles and the termination of Brahmā’s day, when all sorts of evil omens appear and all the elements become invisible Vrishākapi, identical with Hari and Hara, takes the form of Hiranyaretā, as the fire, air and the sun, consumes the world with his flames and dries up the Vishwadevas, Sadhyas, Rudras, Adityas, the two Ashwinis, all the Patriarchs, the seven Rishis, Yakshas, Rākshasas, Gandharvas, Daityas, Pishachas, Nagas, the various classes of Bhutas, the Brahmanas, Kshatriyas, Vaishyas, Sudras, quadrupeds and other lower animals living on earth (5-15).
Thereupon in the last part of Brahmā’s day, when according to the desire of Ishwara, thirty-three celestials, well-read in Itishāsas, Upanishads, Vedas and other sciences and engaged in pious works and having their faces discoloured and limbs burnt by his effulgence took Brahmā, the origin of the universe, before them and appeared there the great Yogin Nārāyana in the shape of a swan entered into Hari. As in this world the sun daily rises and sets so the gods appear and disappear in Nārāyana. I will describe it (16–20). A cycle consisting of a thousand years complete is called Nishesha for at that time the world, the instrument of dissolution, does not exist and so all the works of creatures are brought to a close. Having destroyed all the worlds consisting of the gods, Asuras and Pannagas, the Lord only, the preceptor of the world, lives in His own Self. After the end of each cycle the Lord, again and again, creates all creatures. The Lord is unmanifest and Eternal. The whole universe exists in Him. When the world is divested of the rays of the sun and the moon, of smoke, fire, air, sacrifices and religious rites, when the birds become motionless and no animal moves about, when the whole world is enveloped with darkness, and every thing becomes invisible, when all the works come to a close, when the fall of lightning, earth-quake and other portends disappear, when the enemies are destroyed and the universe, identical with Nārāyana, arrives at a state of equilibrium Hrishikesha, the Great soul, strives to sleep. Wearing matted locks like unto a thousand flames Krishna, clad in a yellow raiment, resembling a cloud in hue and having red eyes, a breast pasted with red sandal and adorned with the mystic mark of Srivatsa, appears there like a cloud charged with lightning. A garland of a thousand lotuses adorns, his neck and his wife, Lakshmi, herself remains attached to his person. Thereupon Vishnu, of incomparable prowess and identical with virtue, the grand-father of all, enters into an undescribable Yoga sleep. Thereupon after the completion of a thousand years he himself awakes as the Lord Purusottama the master of all the celestials. Afterwards the Lord of the world again thinks of creating the universe. With his supreme power he creates the departed manes, gods, Asuras and men. He then thinks of the works of the gods. That lord of speech then creates all the worlds (21-34). The Lord is the creator, protector and destroyer: he is the ordainer: he is self-control and regulation (35). All the gods are identical with Nārāyana, all works are identical with Nārāyana, all truth is identical with Nārāyana and all dignity is identical with Nārāyana. All Yajnas and Srutis are identical with Nārāyana. Emancipation is identical with Nārāyana and He is the refuge of all. Virtue and sacrifices all depend on Nārāyana. Knowledge and ascetic penances all proceed from Him. There is no god superior to Nārāyana: nor will there be any (36–38). He is the Self-sprung Deity, the lord of the universe; He comes within the ken of knowledge as Brahmā and within that of perception as air. He is identical with yajna. He is known by us as both manifest and unmanifest: he is omniscient and the creator of all. He displays what the senses cannot: and the latter cannot perceive what he does not display, The gods, the patriarchs and the seven Rishis have not been able to know the end of Him. Therefore the Sruti says that He is without end. His most supreme form the gods cannot see: they only adore that form of His which He assumes at the time of His incarnation. The gods only see that form of His in which He manifests Himself. The form which He does not show no body can search for. He is the lord of elements, the motion of the vital air and the fire of digestion. He is the distributor of energy, asceticism and ambrosia. He enjoys the fruits of Chāturhotra in four Asramas. He is the ordainer of four Yugas and four oceans. He is the great Yogin. Having destroyed the universe He keeps it in his womb for a thousand years and then unfolds the egg. This omniscient Prajapati creates the gods, Asuras, the Brāhmanas, serpents, Apsaras, herbs, the upholders of the universe, Yakshas, Guhyakas, and the Rakshasas (39-47).
XXX. THE WORK OF CREATION AND UPRAISING OF THE EARTH
Vaishampāyana said:—The Vedic Sruti says that formerly this universe of Brahmā existed in the shape of a golden egg. Thereupon for creating the world the omnipotent Lord cut off the egg which had its mouth upwards. The Lord, who was conversant with the knowledge of all divisions, again divided it into eight parts. The etherial hole which was on the surface of the egg was converted into the most excellent Brahma region intended for the virtuous. And the hole underneath was converted into Rasātala. As the material cause of the universe the Lord created that egg with eight sorts of holes; and he then divided senses, in the shape of holes, into gross and subtle elements. And the various parcels of the egg dyed with diverse colors were converted into variegated clouds. The liquid substance, that was in the egg, became gold on earth.
O King, as the world is covered with oceans, at the time of the universal dissolution so the entire universe was covered with the streaming juice of that egg. And the water, that came out of the egg which the Lord created formerly for the construction of the celestial region, became the golden mountains. With that water, all the quarters, sky, the region of Nāka and all other interstices were covered. And wherever that water dropped mountains were created. The earth was thick set with mountains and became impassable. Assailed by those mountains extending over many Yojanas the earth was pressed down by their weight. The celestial water, identical with Narāyana which flowed down on earth became the golden energy. Assailed by that energy and unable to bear it the earth entered into the region underneath. Seeing the earth enter into the region underneath, the slayer of Madhu, for the well-being of all, devoted his attention to raising her (1-16).
The Lord said:—Assailed by the weight of my strength the poor goodess Earth is going to Rasatala like unto a cow thrown helplessly into mud (17). The Earth said:—"Salutation unto Purusottama who is endued with three foot-steps, of incomparable strength, the great man-lion of four arms, and who bears the mystic mark of Srivatsa on his breast and holds the bow Shrānga, discus, sword and club (18). O lord, thou dost hold Atman, thou dost uphold the universe, the elements and protect the world. Thou dost, by thy energy and strength, hold all and I sustain them afterwards. I cannot sustain what thou dost not uphold. There is no element which is not supported by thee. O Nārāyāna, at every Yuga, thou dost, for the behoof of the world, relieve me of my burden. Assailed by thy energy I am about to enter into Rasātala. I do now seek refuge with thee. Do thou save me. When I am oppressed by the Dānavas and the wicked-souled Rākshasas I do seek thy shelter who art eternal and all truth. When my mind is possessed by fear I, hundreds of times, pray to thee in my mind who art broad-shouldered and like unto a bull and seek thy shelter." The Lord said:—"O Earth, do not fear. Be self-controlled and enjoy peace. I do bring you to your proper place which you wish (19–26)."
Vaishampāyana said:—Thereupon the great Lord thought in his mind of his celestial forms and said:—"Assuming what form shall I upraise the earth?" Then ascertaining how he would raise up the earth sunk under water, the Lord, sporting in water, thought of his boar-form. Hari, the upholder of the ground, thus engaged himself in raising up the earth. That Brahmā form, indentical with worlds, was above the reach of all. It extended over ten Yojanas, and was a hundred Yojanas in height. It was like a dark-blue cloud in hue—and its voice was like the muttering of clouds. It was strong like a huge mountain and had white burning tusks. It was effulgent like lighting and the rays of the sun. His shoulders were plump and spacious. His gait was like that of a proud tiger. His back was elevated and he was endued with all the marks of a bull. Having thus assumed the form of a huge boar, Hari entered into Rasātala for raising up the earth. The Vedas were the feet of that boar, the sacrificial stakes were its teeth, the sacrifice was its hands, Chiti was its mouth, fire was its tongue, Darbha grass was its hair, Brahman was its head. That Great Yogin was the distributor of days, nights and moments, was identical with the Vedas and their limbs, and adorned with Srutis. Having thus assumed the form of a sacrificial boar the preceptor of the world immediately entered into the region underneath. He held the earth covered with the mass of water. For the behoof of the world the Lord entered into Rasātala and upraised the earth with his tusks sunk down there.
Thereupon reinstating the earth in her proper place the Lord upheld the upholders of the earth and then released her. On account of her being held up by him the earth attained to peace and saluted the Lord Vishnu. Having thus assumed the form of sacrificial boar, the Lord, for the well-being of all, raised up the goddess Earth. Having raised up the earth from Rasātala that foremost of Suras, having eyes, devoted his attention to making various divisions of the world. Having assumed the form of a huge boar, the highly illustrious Achyuta, of unequalled prowess, raised up the earth with one tusk for the well-being of the world (27–48).
XXXI. THE CREATION OF MOUNTAINS AND RIVERS
Vaishampāyana said:—The earth floated over that vast expanse of water like a boat. On account of the heaviness of her body she did not sink down (1). The Lord then thought of making divisions of the earth. He then thought of the height of mountains, the courses of rivers and their sizes, small or less. Having divided the earth into four continents like unto four petals of a lotus and separated the oceans he created the golden mountain Meru (2-4).
Thereupon going to the eastern side he created the (Udaya) rising mountain a hundred yojanas in extent and a thousand yojanas in height. With golden summits the fruits of his own energy and effulgent like the rising sun he completed it with body and base (5–6). That one, having lotus eyes, created there golden trees of huge stems covered daily with flowers and fruits (7). The Great God Vishnu next created the mount Soumanaka which was a hundred yojanas in extent and two hundred in height. He collected there thousands and thousands of jems and variegated altars shining like evening clouds. He then created the mountain of a thousand summits, the abode of hundreds of jems. It was thickly covered with trees and was sixty yojanas in height. There the celestial Architect placed his most excellent seat adored of all creatures. He then created the great mountain Shaishira covered with forest. Its impassable caves were richly adorned. From it he created the celebrated river Vasudhāra, originating from dews abounding in birds and adorned with banks. That river, full of sacred sacrifices, covered the entire eastern quarter with pearls and conch-shells, daily yielded ambrosial fruits and flowers, and had profuse shade. It was adorned with many trees grown on its bank (8-15).
Thereupon having created divisons of the West, the Lord created the charming mountain of half gold and half silver in the south. Holding on one side the effulgence of the sun and on the other that of the moon that best of mountains shone there greatly in beauty (16–17). That mountain was as if simultaneously spread over with the rays of the sun and the moon. Thereupon he created in that quarter the huge mountain Bhānumanta. That mountain was covered with celestial trees conferring all wished-for fruits. Then he created the mount Kunjara of the shape of an elephant (18-19). It had golden rooms on all sides and was many yojanas in extent. He then created the mount Rishabha of the shape of a bear. It was covered with golden sandal trees and was as if smiling with flowers. He then created the mountain chief Mahendra a hundred yojanas in height. It had golden summits and huge blossoming trees. The Lord created that huge mountain on earth, which, filled with diverse jems, was effulgent like the sun and the moon. He then created the mountain Malaya adorned with many blossoming trees (20–23). He then created the mount Maināka covered with a net of rocks. He placed that huge mountain in the southern quarter (24). He then created the mount Vindhyā endued with a thousand summits and covered with various trees and creepers. He then created the celebrated river Payodhara, full of milk like sweet water, whirlpools and endowed with spacious banks. That river beautified the southern quarter (25–26). Having placed in the southern quarter that sacred river of a hundred branches and many holy pilgrimages the Lord repaired to the western quarter. There he created a huge mountain a hundred Yojanas in height. It was adorned with variegated and golden rocks, caves, Shāla, Tala and other trees shining like the sun and beautiful altars made of gold. The Lord established sixty thousand mountains in the Western division. There he created a Vaidurya mountain named Barāha in imitation of his own boar form. There were golden and silvery rocks. There he also established the huge Chakravān mountain of a thousand summits resembling his own discus. He also created the silvery mountain Shanka covered with dark-blue trees resembling his conch-shell. On the summit of that mountain he placed the huge tree Pārijata produced from gold and jems. The Lord Barāha created in the western division the sacred and celebrated river Ghritadhārā of profuse water. Having thus created many divisions of the West he established in the north many golden and beautiful mountains. He then created the golden mountain Shoumya of the effulgence of the sun and extent of the sky. Even when divested of the sun the country was lighted up with its effulgence. As with the heat of the sun the lunar region is lighted up so as if with the effulgence of that mountain the sun shone. It appears, from the subtle signs that the sun is giving its heat. Its thousand summits were filled with various shrines. He then created again the setting (Asta) hill filled with various jems. He then created there the charming and most beautiful mountains Mandara and Gandhamādana covered with flowers. On the summit of the latter he created the wonderful golden river Jamvu. He then created the mounts Trishikhara, Pushkara, Shubhra Pāndura, the foremost of mountains Kailāsha of the hue of a cloud and the mountain chief Himalaya covered with heavenly minerals. The Lord, assuming the form of a boar, created in the nothern division the heavenly river Madhudhārā endued with all virtues and a hundred mouths. All those mountains had wings and could assume forms at will. The Lord Paramesthin made them all many coloured. Having thus made the various divisions of the earth the Lord thought of creating the gods and Asuras. The divine destroyer of the world, having blood-red eyes, created, on all sides, for the behoof of mankind, many beautiful hills and sacred rivers full of water (27-50).
XXXII. THE CREATION OF THE VEDAS
Vaishampāyana said:—Thus desirous of creating the universe the Lord began to think. While he was thus meditating a Purusha came out of his mouth. Arriving before the Lord, the Purusha asked "What shall I do?" The Lord, the master of the universe, smilingly replied:—"Divide yourself into two." Saying this, the Lord disappeared. O Bhārata, when the Lord disappeared bodily no relic of his movement was seen there like unto a lamp put out. Then the Hiranyagarbha, who is sung in the Vedas, began to meditate on the words uttered by Him. Formerly the Lord of the universe was the only Patriarch therefore he alone is entitled to sacrificial offerings.
The Patriarch said:—The Great one asked me to divide myself into two, but I have a great doubt regarding the division of Self into two. When the Patriarch was thinking thus the word Om was recited; with its sound the earth, sky, and heaven were filled. When Prajapati’s mind was practising Om again from the heart of the god of gods, sprang Vashatkar. Again originated the three great sacred words Om, Bhur, Bhuva, etc., with which the heaven, earth and sky are filled. Afterwards was produced the sacred Gayatri of twenty-four words the originator of metres. Completely recollecting that celestial verse Prajapati created Savitri. The Lord then created the four Vedas, Rik, Saman, Atharvan and Yayush with their accompanying religious rites (1-11).
Thereupon from his mind emanated Sana, Sanaka, Sanātana, Barava, Sanandana, and the omnipotent Sanatkumar. With Rudra these six Rishis are the mind-begotten sons of Brahma. In Yoga Tantra the Yatis and the Brāhmanas speak highly of these six Rishis, Brahmā and Kapila. Afterwards the Self-sprung Deity created his eight mind-begotten sons namely Marichi, Atri, Pulastya, Pulaha, Kratu, Bhrigu, Angira and Maru and the Pitris of all creatures, gods, Asuras and Rakshasas. At the end of Nishesha Kalpa, the termination of the thousand Yugas, all these and their offspring disappeared from the world. Again after a thousand years these celestial Yogins, capable of procreating progeny, will again take birth. For a particular work with the end of every cycle the gods change their names and births. From Prajāpati’s right thumb the divine Daksha was born. His wife was born from Brahma’s left thumb. Daksha begat on that wife his celebrated daughters the mothers of the world. O king, with their progeny the whole world is covered. Thinking in his mind about the multiplication of his progeny Daksha conferred his daughters, Aditi, Diti, Kātā, Anāyu, Sinhikā, Muni, Prādhā, Krodhā, Surabhi, Vinatā, Surasā, Danu and Kadru on Kashyapa. Daksha gave his ten daughters namely Arundhati, Vasu, Yāmi, Lamvā, Bhimā, Marudvati, Sangkalpa, Muhurtta, Sādhyā and Vishwā, on Brahmā’s son, Manu. Then he conferred his beautiful daughters of blameless limbs, having lotus like eyes and full-moon-like countenances, namely Kirti, Lakshmi, Dhriti, Pushti, Buddhi, Medhā, Kriya, Mati, and Lajjā, on Dharma. Then was born Atri’s son Atreya full of water. He was of a thousand rays, the lord of planets and the dispeller of darkness. Prāchetas Daksha conferred on him his most excellent twenty-seven daughters, Nakshatra, Yogini, Rohini, etc. Hear, I will name the progeny of Kashyapa, Manu, Dharma and Shashi. Kashyapa begat on Aditi the gods Aryamā, Varuna, Mitra, Pusha, Dhātā, Purandara, Twashta, Bhaga, Angsha, Savita and Parjanya. We have also heard that Kashyapa begat on Diti two sons. They were Hiranyakashipu and the powerful Hiranyaksha. They were endued with incomparable prowess and like unto Kashyapa in asceticism. Hiranyakashipu had five sons who were all very powerful. They were Pralhāda, Anulava, Sanglahda, Hlāda and Anulhada. Pralhāda had three highly powerful sons, namely Virochana, Jambha and Kujāmbha. Virochana’s son was Bali whose only son was Vāna. His son was Indradamana, the victor of hostile cities. Danu had numerous children who were all celebrated as great Asuras in the world. Of them the first-born Viprachitti became the king. Krodhā had many sons and grand-sons who were called Krodhavashas. They were highly dreadful and ruthless. Singhikā gave birth to Rāhu who assailed the sun and the moon. He devours the moon and destroys the sun. Kāta’s children were like unto Death, highly dreadful effulgent, like dark blue clouds and had eyes shining like the sun. Kadru had many sons of whom the thousand headed Sesha, Vāsuki and Takshaka acquired ascendancy. They were all virtuous, well-read in the Vedas, engaged in doing good unto creatures, givers of boons and capable of assuming forms at will. Vinatā’s sons were Tarksha, Aristhanemi, the highly powerful Garuda, Aruna and Aruni. Pradhā gave birth to the daughters Anavadyā, Anukā, Anunā, Arunapryā, Anuga, Subhagā and the eight holy Apsaras worshipped even by the celestial saints. Alamvasha, Misrakeshi, Pundarikā, Tilottamā, Surupa, Lakshmanā, Kshemā, Rambhā, Mandramā, Asitā, Suvahu, Suvritta, Sumukhi, Supryā, Sugandhyā, Surasā, Pramathini, Kāshya and Shāradvati were celebrated as Manneya Apsaras. Vishwāvasu and Bharanya were known as Gandharvas; Menakā, Sahajanyā, Parnini, Punjikasthata, Kratusthata, Ghitachi, Vishwāchi, Urvashi, Anumlochā, Pramlochā and Manovati, these ten were the celebrated Apsaras. From Prajāpati’s determination were produced ambrosia, liked by the whole world, the Brāhmanas, the cows and the Rudras. They have been all described in the Purana as the offspring of Subrahi. I have thus described the progeny of Kashyapa, I will now describe that of Manu.
O sinless one, I will describe them to you in brief. Vishwā gave birth to Vishadevas and Sādhyā to Sādhyas. Marudvati gave birth to Maruts and from Vasu Vasus were born. Bhānu’s sons were Bhanus, Muhurtta’s were Muhurttajas and Lamvā gave birth to Ghosha. Jāmi gave birth to Nāgadithi and Arundhati gave birth to all the objects of the world. Sangkalpa gave birth to Sangkalpa, and Lakshmi gave birth to Dharma’s son Kāma, the most favourite of the world. Kāma begat on his wife Rati two sons Harsha and Yasha. Soma begat on his wife Rohini the great lord Varshā by whom the moon becomes effulgent as soon as he rises. Thus thousands of wives and sons were born. This is the root of the world. The Lord Prajāpati distributed powers amongst creatures according to their merit. The Lord then created the ten quarters, the earth, Rishis, oceans, birds, trees, herbs, serpents, rivers, gods, demons, the sky-rangers, sacrifices and mountains (12–60).
XXXIII. VARIOUS KINGS ARE APPOINTED BY BRAHMA
Vaishampāyana said:—O Bharata, the Lord appointed Sakra, effulgent like the sun, as the king of the three worlds and of the gods (1). Jishnu, the wielder of thunder-bolt, clad in a coat of mail, was given birth to by Aditi. That intelligent patron of Srmitis is eulogised by Adhyaryus (2). As soon as he was born from Aditi the Lord Sakra was covered with Kuça grass and therefore the king of gods passed by the name of Koushika (3). Having installed the thousand-eyed Purandara as the Lord Paramount Brahmā began gradually to distribute other kingdoms. He installed Soma as the king of Yajnas, asceticism, stars, planets, the twice-born and herbs. He appointed Daksha the king of patriarchs, Varuna the lord of waters, the all-destroyer Vaishwānara, the king of the departed manes and Vayu that of smell, bodiless creatures, sound and ether (4-7). He conferred on Mahādeva the sovereignty over the goblins, Pishacas, Matris, cows, evil portends, diseases, calamities, profuse rain, other disturbances and the evil spirits. He appointed Vaishravana Kuvera as the king of Yakshas, Rakshasas, Guhyakas, all the jewels and wealth. He appointed Sesha as the king of all animals having teeth, Vāsuki as that of Nāgas and Takshaka as that of serpents. He appointed the ocean as the lord of rivers, rain and waters and Avuryā as the lord of Adityas. He appointed Chitraratha as the king of Gandharvas and Kāma that of Apsaras. He appointed the bull, the carrier of Mahadeva, the king of all quadrupeds. The highly effulgent Hiranyakashipu was appointed the king of Daityas and Hiranyāksha as the heir apparent. The highly powerful and first born Viprachitti was appointed the king of Dānavas and Asuras. Prajāpati appointed Mahākala as the king of Kalakeyas and Vitra that of the sons of Anāyusha the wife of Twasthā. He appointed the great Asura Rahu, the son of Sinhikā as the king of all portends and evil omens (8-16).
O Bhārata, thereupon he appointed Vatsara (year) the king of seasons, months, cycles, fortnights, days, nights, Tithis, Parvas, Kalās, Kāsthās, Muhurttas, the two Ayanas, Yoga Sāstra and Mathematics. The highly powerful Garuda was elected the king of all birds, Suparnas capable of seeing from a distance and of the Bhogis. Vāsava appointed Aruna, Garuda’s younger brother, red like a Javā flower, as the king of the Eastern quarter. The highly illustrious Yama, the dispenser of justice and the son of the lord Aditya was appointed by Mahendra as the king of the south. Kashyapa’s own begotten son, who was under water and was celebrated afterwards by the name of Amburāja, became the king of the West. And Pulastya’s son the highly effulgent Kuvera, like unto Mahendra himself, was appointed the king of the north (17–24). Having thus made out the divisions of the kingdom, the Self-sprung Deity, the creator of the universe conferred on them severally the celestial regions. The regions of some were effulgent like the sun, some were like fire, some were like lightning, and some like the moon. All those regions were of diverse colors, capable of coursing at will, many hundred yojanas in extent, easily accessible unto the pious and hard of attainment for the sinful. The regions, which are beautiful to look at and are lustrous like the stars, are those of the pious. Those who celebrate sacrifices with most excellent presents, those who are faithful to their own wives, forgiving, simple and truthful, those Brāhmanas who show kindness towards the poor, those who are freed from covetousness, and the quality of Rajas, and the ascetic sages repair to those regions. Having thus engaged his own sons Prajapati, the grand-father of the world, repaired to the Brahmā region called Pushkara. Having been entrusted by the Self-sprung Deity with the work of protection and been looked after by Mahendra the celestials lived happily in their respective regions. Having been duly engaged in the work of protection all the gods, headed by Shakra, enjoyed their portions of sacrificial offerings, heaven, fame and joy (25-33).
XXXIV. THE MOUNTAINS SET ASURAS FIGHTING WITH THE GODS
Vaishampāyana said:—Once on a time influenced by the Lord’s Māyā all the winged mountains, the upholders of the Earth, left it. Thereupon coming to the eastern quarter they dropped into the abode of the Asuras governed by Hiranyaksha as the elephants are drowned into a lake. They then asked the Asuras about the sovereignty over the celestial region. (They said) "Although born after you the gods have acquired the sovereignty: you are not kings although you are born first." Hearing those words the Asuras made most excellent preparations (1–3). And setting their mind upon possessing the earth they took recourse to their incomparable wily understanding. The Asuras, of dreadful prowess, took up various weapons, such as, discus, thunder-bolt, sword, Bhushundi, bow, noose, Prāsa, Sakti, Mushala and club. Some, accoutered in coats of mail, rode upon infuriated elephants. Some great car-warriors drove chariots drawn by horses. Some rode on horses, some, depending on the strength of their own arma, rode on camels, some on bulls, some on buffaloes, some on asses and others proceeded on foot. The soldiers, desirous of fighting, issued out delightedly encircling Hiranyakasha (4–8).
Thereupon, hearing of the preparations made by the Daityas for battle the celestials, headed by Purandara, made also most excellent arrangements. Encircled by their four-fold army they were accoutered in coats of mail and finger-protectors and took up quivers and bows. Stationed in the midst of the army, the celestials, holding fierce weapons, followed Purandara who was seated on the Airāvata. Thereupon excited with blare of bugles and sound of trumpets Hiranyaksha encountered the king of gods. He covered Vāsava with sharpened axes, Nishtringshas, clubs, Tomaras, Saktis, Mushalas and Pattiças. Thereupon there took place a highly dreadful shower of arrows. With sharpened axes, iron swords, clubs, Kshepanis, stones, Satagnis and other weapons the remaining Daityas struck Vāsava and other gods. Beholding Hiramyaksha, having smoky hairs, yellow bears, holding various weapons, having the colour of dark evening clouds, wearing a most excellent crown, dark-blue and yellow raiments, having arms extending up to knees and adorned with Vaidurya made ornaments, stand before the Asura army like unto dreadful Death at the time of the universal dissolution, Vāsava and all the celestials were greatly pained (9-21).
Beholding Hiranyaksha proceed like the moveable mountain Mahendra the gods, who took up bows and arrows, stood in the battle-field with Purandara before them, filled with anxiety. That Daitya army, lighted up with the lustre of golden armours, stood there like the autumnal sky set with stars. They felled one another; some, desisting from duel fight, broke their own arms. Some had their limbs shattered with clubs and some had their breasts wounded with arrows. Some fell down and some were thrown down whirling. Some broke down cars and some were crushed down by them. And some cars could not move on in the thick of the fight. That battle, like unto an unfair day, covered with Dānava-like huge clouds and lightings, in the shape of celestial weapons, shone there with the downpour of arrows caused by both the armies. Worked up with anger the highly effulgent and powerful son of Diti, Hiranyaksha increased himself like unto an ocean on the occasion of a Parva. From Hiranyaksha’s mouth, who was worked up with anger, came out burning cinders. With the air filled with fire and smoke the gods were scorched. Like unto an elevated mountain the whole sky was covered with weapons, bows and Parighas. Assailed with Hiranyaksha in battle with various weapons and having their breast and heads wounded with winged arrows the gods could not move in the battle-field. The gods, routed by Hiranyaksha in battle, albeit careful, lost their consciousness. All the gods were thus terrorized by Hiranyaksha. Assailed with weapons by Hiranyaksha the thousand-eyed Shakra, who was seated on the elephant, could not move on in the battle-field for fear. Having vanquished all the celestials and overpowered their king the Dānava thought the universe as subjected by himself (22-24).
XXXV. THE LORD COMES OUT AS A BOAR
Vaishampāyana said:—When the gods were assailed and their king became motionless the holder of discus (Vishnu) made up his mind for the destruction of Hiranyaksha the holder of club (1). Assuming the form of a huge boar, described before, the Lord, the slayer of Asuras, came there (2). He took up his conch-shell shining like the moon and his discus of a thousand blades resembling the Chakra mountain (3). The immortals always recite the secret names of this undecaying Purusha, such as Mahadeva Mahabudhi, Mahayogin and Maheshwara. He is the foremost of those conversant with the knowledge of Atman. He is always served by the pious. That ancient Purusha, the creator of the universe, is worshipped in the three worlds. He is the Vaikuntha of the celestials, Ananta of Bhogis, Vishnu of the Yogins, and the presiding god of the sacrificial rites. By his grace the celestials partake of the three-fold sacrificial offerings. Having struck that foremost of Daityas with his discus the Lord blew his most excellent conch-shell. Hearing that dreadful blare of the conch-shell which strikes terror unto the Asuras the Dānavas fled away on all sides.
Thereupon the great Asura Hiranyaksha, having crimson coloured eyes, said in anger, "Who is he?" and cast his looks on Nārāyana, in the shape of a boar, the dispeller of the calamities of the celestials, who stood before him with the discus. Thereupon Hiranyaksha and other Asuras, with various weapons, encountered Nārāyana. Although assailed by the highly powerful Daityas with various weapons Hari stood unmoved in the battle-field. Afterwards the highly powerful Hiranyaksha discharged a burning Sakti on the breast of the boar-formed Nārāyana which filled Brahma with surprise. Seeing that Sakti about to fall upon him the highly powerful Boar, setting up a roar, felled it on the ground. Thereupon the Lord, whirling his sunny discus, shot it on the head of the Danava king. Like unto the summit of the mount Meru clapped by a thunder-bolt the Daitya-king fell down dead on earth; on his death, all the Daityas filled with fear, fled away on all sides (4–23).
XXXVI. RELEASE OF THE CELESTIALS
Vaishampāyana said:—Having thus routed all the Asuras in battle, Hari released Purandara and all the celestials (1). Having regained their natural temperament all the gods, placing Purandara before them, approached Nārāyana (2).
The Gods said:—"O Lord, by thy favour, we have been released from the mouth of Death. What will Aditi’s sons do for thee? We are willing to serve thy feet" (3-4). Hearing those words of the celestials, the Lord, having lotus eyes, was highly pleased and said to them who had their enemy slain (5). "Do ye all protect the religions severally alloted to you by me and obey my laws. You have been entitled to sacrificial offerings and therefore observe the laws established by me before." Having said this to the king of gods, he again continued:—"You should behave impartially towards the good and the wicked. O king of gods, you should allow the ascetics to enter always into your region that grants all desirable objects. May those, who propitiate the gods with sacrifices, obtain the fruits thereof. May the pious and religious flourish and the sinful become extinct. May the virtuous people, serving in various stages, conquer heaven. May men, who are truthful, humble, heroic and freed from envy, enjoy the fruits of heaven. Those, who are irreverent, lustful, avaricious, wicked and atheistic, should go to hell. O king of gods, you should observe these words of mine and your enemies will not be able to injure you as long as I am living." Having said this the holder of conch-shell, discus and club disappeared. All the gods were filled with great surprise and having saluted the Boar they repaired to the celestial region (6-16).
XXXVII. THE MAN-LION INCARNATION OF VISHNU HIRANYAKASHIPU’S PRAYER TO BRAHMA
Vaishampāyana said:—O king, I have thus described to you the boar incarnation of Vishnu. I will next describe the man-lion incarnation in which form the Lord killed Hiranyakashipu. Formerly in the Krita Yuga the founder of the Daitya race, the king Hiranyakashipu practised great penances. Living under water he observed the vow of silence like an immoveable object for five thousand and five hundred years. Pleased with his self-control, mastery over his senses and regulations Brahma was highly pleased. Afterward in his white sunny car drawn by swans the Lord Brahmā himself came there and said to the king of Daityas "O you of firm vows, you are my votary. I am pleased with you for your ascetic penances. May you fare well. Pray for a desirable boon" (1-10).
Thereupon the Dānava-chief Hiranyakashipu, with a delighted heart and folded hands, said:—"O lord, may none, amongst the gods, Asuras, Gandharvas, Yakshas, Uragas, Rakshasas, men and Pisāchas, slay me. May not the Rishis, when angered, curse me. May not my destruction be brought about with a weapon, mountain, tree, dry or wet articles. May not my death take place in heaven, nether region, sky or either in day or in night. May he be my death only who, with the stroke of his own palm, will be able to kill me with my followers, servants and kinsmen. I will discharge the functions of the sun, moon, air, fire, water, sky, stars and ten quarters. I will be Kāma, Krodha, Varuna, Vasava, Yama, Kuvera and the king of Kimpurushas. May huge weapons appear bodily before me in a battle" (11-18).
Brahma said:—"O my son, I grant you these wonderful and celestial boons. These boons are rare and not to be obtained by men. Forsooth, by my favour, you will obtain all desirable objects."
Vaishampāyana said:—Having said this Brahmā went to the Vairāja region through the etherial way. Afterwards hearing of the grant of this boon the gods, Nāgas and Gandharvas went to the Grand-father and said:—"O lord, by virtue of this boon the Asura will oppress us. Do thou concert a measure for his destruction." Hearing their words the Lord Brahmā said:—"O ye gods, he must obtain the fruits of his penances. After he will have enjoyed them the Lord Vishnu will slay him." Delighted with what the lotus-sprung Deity had said the celestials repaired to their respective quarters (19-26).
Vaishampāyana said:—Elated with the power of the boon he had obtained the Daitya-chief Hiranyakashipu began to oppress the creatures. That powerful Daitya assailed the ascetic Munis in the hermitages and the trutuful and self-controlled Brāhmanas. Having vanquished all the gods in the three worlds he brought them under subjection and lived in heaven. Urged on by Destiny and elated with the pride of boon he made the Daityas entitled to sacrifices and deprived the gods therefrom. Thereupon the Adityas, Sādhyas, Vishwās, Vasus, Rudras, all the saints and the Brāhmanas approached the highly powerful and eternal Vishnu adored of the world and sought his shelter. The gods said:—"O Nārāyana, the gods have sought refuge with thee: do thou save them and slay the Daitya-chief Hiranyakashipu. Thou art our protector, great preceptor and the great god. Thou dost please the party of thy friends and destroy the enemies. Do thou help us for slaying Diti’s progeny." Vishnu said: "Cast off your fear, O ye immortals, I promise you safety. You will, in no time, attain to the celestial region as before. I will soon kill that Dānava king with his people who is elated with the pride of his boon and is unslayable even by the immortals".
Vaishampāyana said:—Having said this and dismissed the celestials the omniscient Lord thought of the destruction of Hiranyakashipu. Having assumed a body, half-lion and half-man, he arrived at Harinyakashipu’s court. It was highly charming and a hundred yojanas in length and half as much in breadth. There existed neither decrepitude nor sorrow. It was adorned with various flowers and excellent seats (27–48).
XXXVIII. THE ASURAS ARE FILLED WITH SURPRISE AT SEEING THE MAN-LION FORM
Vaishampāyana said:—O Bhārata, thereupon when Hiranyakashipu and all the Danavas saw that mighty-armed one like unto the wheel of time and fire covered with ashes, the beauty, of that man-lion form covered with matted wells and effulgent like the moon, filled every where of that spacious Hall. Seeing that form resembling a conch-shell, a kunda flower and the moon the Dānavas exclaimed "What a wonderful form!" With their celestial vision however Hiranyakashipu and Pralhāda could perceive that the Lord, in the shape of a lion, had come there. Pralhāda said:—"O large-armed king, the first born amongst the Daityas, we have never seen a man-lion form, nor have we heard of it. How wonderful is this celestial form! My mind says that this dreadful form has appeared for the destruction of the Daityas. The gods, oceans, rivers, Himavān, and other boundary mountains, the moon with the stars, the Adityas, Ashwinis, Varuna, Yama, Indra, Maruts, Rishis, Nagas, Yakshas, Gandharvas, Pishachas and dreadful Rakshasas are all in his body. Brahmā and the Lord Siva appear on his forehead. The mobile and immobile creation, all the Daitayas together with ourselves, this assembly hall, the three worlds, all are visible in him as the moon reflected on a mirror (1-15)".
XXXIX. VISHNU KILLS HIRANYAKASHIPU
Vaishampāyana said:—Hearing the words of Pralhāda Hiranyakashipu said to the Daityas:—"Hold this lion assuming a wonderful form. And if you entertain any doubt kill this forest-ranger." Hearing those words and delighted the Danavas surrounded that huge-bodied lion and showed him fear. Thereupon sending up a leonine shout, that man-lion, like unto Death with his mouth wide open, dispersed the assemblage. Worked up with anger Hiranyakashipu discharged various weapons at the lion. But the highly powerful Lord remained unmoved like the mountain Himalaya. And leaping up into the sky the Man-lion tore Hiranyakashipu into pieces with his nails and killed him. After the destruction of the Diti’s son the earth, lunar region, solar region, all the quarters, rivers, oceans and mountains again came into view. Thereupon pleased all the gods chanted the glories of the Eternal Purusha with various hymns (1-10).
XL. THE BEGINNING OF THE DWARF INCARNATION: BALI BECOMES KING
Vaishampāyana said:—I have thus described to you the man-lion incarnation. I will now describe the dwarf incarnation. Formerly the powerful Vishnu, assuming the form of a dwarf, occupied the kingdom of the three worlds with three footsteps in the sacrifice of the powerful Bali. Having released the earth he conferred it on the king of the celestials (1–3).
Kashyapa, the well-dressed son of Marichi, espoused two sisters of Prajapati, Diti and Aditi. The great Kashyapa begat on Aditi the twelve classes of the celestials, Dhātā, Aryamā, Mitra, Varuna, Angsha, Bhaga, Indra, Vivashwān, Pusha, Parjanya, Twasthā and Vishnu. He began on Diti the powerful Hiranyakashipu. The Daitya-chief Hiranyāksha was his younger brother. Hiranyakashipu had five highly powerful sons, namely Pralhada, Hlada, Sangrada, Jambha and Anuhrāda. Pralhāda’s son was Virochana whose son was Bali. Their sons and grand-sons were all very powerful. Thousands of the descendants of these highly powerful daityas are seen all over the land. Having seen Hiranyakashipu slain by the Man-lion the Daityas made Bali their chief for the destruction of the gods. He was heroic, powerful, pious and self-controlled like Hiranyakashipu and therefore was installed as their king by the Daityas. They said: "O Daitya king, it is well known to you that the entire universe consisting of the three worlds, mobile and immobile, was under Hiranyakashipu. O slayer of gods, the celestials, having killed your grand-father, have stolen the three worlds and appointed Indra as their king. Therefore, O lord, try to rescue your ancestral kingdom with our help. May you fare well and regain your ancestral kingdom. Encircled by thousands of Asuras do you vanquish the celestials in their own region. Unlimited is your prowess and strength and by your accomplishments you have excelled even your grand-father (4-15)".
XLI. BALI’S PROSPERITY
Vaishampāyana said:—The gods were (accordingly) defeated by the Daityas and the worlds were occupied by them. Maya and Samvara announced the victory of the highly powerful Bali. At that time the directions were clear, pious acts flourished, iniquity was suppressed, and the sun coursed regularly in its path. Pralhāda, Shamvara, Maya, and Anuhlāda carefully guarded all the quarters. People wended virtuous ways and there was absence of sin and increase of virtue. The Siddhas practised penances. Dharma flourished with four legs and Adharma (sin) with one. The kings properly protected their subjects and all the orders followed their respective duties. Bali was installed in the kingdom of gods unanimously by all the Asuras. When they began to shout in joy the boon-giving goddess of prosperity, with a lotus in her hand, appeared before Bali, and said:—"O foremost of the powerful, O highly effulgent Daitya king Bali, I have been pleased with you for your defeating the gods. May you fare well. Having displayed your prowess you have vanquished the king of gods in battle. Seeing your wonderful power I have come to you. O foremost of Dānavas, you are born in the race of Hiranyakashipu and have been appointed the king of Asuras. It is therefore no wonder for you to perform such a feat. You have excelled even that Daitya king who enjoyed the entire three worlds. Besides you are always virtuous and pious. O you of unlimited prowess, you will therefore rule over the three worlds".
Having thus addressed the Daitya king that beautiful boon-giving goddess Lakshmi disappeared (1-14).