XLII. THE GODS GO TO KASHYAPA FOR FINDING OUT MEANS FOR THE DESTRUCTION OF BALI
Janamejaya said:—O foremost of the twice-born and Munis, vanquished by the Daityas what did the gods do? And how did they regain their heavenly kingdom (1)?
Vaishampāyana said:—Hearing of a celestial voice the beautiful king of gods, along with the celestials, repaired to the most excellent palace of Aditi situate in the east (2). Having arrived there Purandara related to Aditi every word about the celestial message (3).
Aditi said:—O my child, yourself and all the immortals cannot slay Virochana’s son Bali. Only the thousand-headed Purusha is capable of slaying him and none else. However I will ask your father the truthfnl Kashyapa about the destruction of the great Daitya Bali (4–6).
Thereupon the Suras with Aditi approached Kashyapa. There they saw the great ascetic, the first preceptor of the Devas, like unto the sun of mitigated lustre through water, fair and effulgent like a burning flame. Having left aside his staff and thrown an antelope skin on his person he was practising penances. His body was covered with bark and antelope skin. He was burning in Brahma energy like fire incarnate when inflamed with incantations. The lord Maricha, the father of Suras and Asuras, was the foremost of Brahmavādins and effulgent like the sun. He was the creator of all and the most excellent master of the patriarchs. He was born as the third patriarch in the person of his grand-son. As the mind-begotten sons of Brahmā speak to him, so those leading and heroic Devas along with Aditi bowed unto Kashyapa and with folded hands communicated to him the celestial message imparted through an invisible agency as also that Bali, the foremost of Daityas, was unconquerable by the immortals. Hearing the words of his sons Kashyapa desired to repair to the region of Brahmā. Kashyapa said:—"O sinless one, we will repair to Brahmā’s abode filled with the sound of the recitation of the Vedas. There you are to communicate truly what you had heard unto Brahmā" (7-16).
Vaishampāyana said:—Thereupon the Devas with Aditi followed Kashyapa to Brahmā’s palace filled with celestial saints. In highly costly and charming conveyances coursing at all the Devas, in a moment, reached Brahmā’s region. Desirous of beholding the immortal Brahmā a mass of asceticism they repaired to his extensive court. Seeing the Hall where sweet Saman verses were being sung they were highly pleased. They heard the Rik mantras chanted by great ascetics of pious rites, well read in the Vedas and their auxilliaries. With the recitation of Vedic verses the Hall resounded. Having arrived there and heard the recitation of the Vedas the Suras considered their own persons purified. With their mental faculties concentrated, resorting to silence and fixing their minds on Brahmā, they, filled with surprise, looked at one another (17-27).
Placing Kashyapa before them the Suras again in their mind saluted the Omnipotent Preceptor of the world. Again was heard the sweet and grave recitation of the Vedas by the Devas well-read in various Scriptures. Kashyapa’s sons saw there leading Brāhmanas ever observant of vows and regulations and fond of recitations and Homa. Carrying on the work of creation through celestial Māyā, Brahmā, the grand-father of the world and the preceptor of Suras and Asuras was seated in that Hall. There Daksha and other Patriarchs, Prachetā, Pulaha, the foremost of the twice-born Marichi, Bhrigu, Atri, Vasishtha, Goutama, and Nārada, were worshipping him. Learning, mind, sky, fire, water, earth, sound, touch, form, taste, smell, these objects of sense, the principle of greatness, the four Vedas, religious rites, sacrifices, determination, vital breath and every other thing was present before the Self-sprung Deity. Profit, religious merit, object of desire, envy and joy were before him. Shukra, Vrihaspati, Samvartta, Buddha, Shani, Rāhu, all the planets, Maruts, Vishwakarma, the stars, the sun and the moon were adoring Brahmā. The sacred verse Savitri, the seven forms of speech, the Srutis, Gāthās, Laws, Commentaries, Kshana, Lava, Muhurtta, day, night, month six seasons, year, four yugas, evening, the wheel of time and many others were present before the Self-sprung Deity. With the pious Devas Kashyapa entered into that celestial Hall affording all objects of desire. Beholding the Great Creator the Eternal Brahmā, burning in his own beauty, freed from exhaustion and served by the Brahma saints the Devas bowed unto him. Having touched the feet of Paramesthin with their crown they were freed from sins and became of quiescent souls. Seeing Kashyapa present there with the Devas the highly effulgent Brahmā said (28–47).
XLII. BRAHMA INSTRUCTS THE DEVAS TO GO TO VISHNU
Brahmā said:—O ye highly powerful gods, I have learnt the object of your arrival here. O leading Suras, your object will be accomplished. That lord of the universe, who will vanquish Bali the foremost of Dānavas, is not only the victor of the Daityas but is the conqueror of three worlds and is worshipful unto the gods. That eternal origin of the universe is the ordainer of the worlds. People call him omniscient and Hemagarbha. The great Lord, who will destroy the world and the Asura-chief Bali, is the origin of all and is our first born. That Yogin, that soul of the universe is above the reach of thought. Even the Devas do not know that great one: but that Purusottama knows the gods, ourselves and the whole universe. By His grace we fare well. And establishing communion with Him people practise hard austerities in this world.
O Devas, in the northern division and on the northern bank of the ocean of milk there is a most excellent place called Amrita (nectar): so the wise say. Go there and being self-controlled practise hard austerities. There you will hear most sacred, purified words relating to Brahman grave like the muttering of clouds surcharged with water in the rainy season. That celestial speech is destructive of all sins and was spoken by the god of gods of pure soul. So long as your vow will not terminate you will hear that great universal speech. O gods, you have come to me and I am ready to grant you boons. Tell me what boon you do want.
Thereupon having bowed unto that one identical with Yoga Kashyapa and Aditi touched his feet and accepted the following boon. "May Lord forsooth be born as our son." When they with great reverence said so Brahmā said "So be it. Let the Devas pray to Him for becoming their brother and he will agree." Having obtained this boon from him and been successful in their mission the gods repaired to their respective habitations. Saying ’so be it’ the Suras, Kashyapa and Aditi touched Brahmā’s feet and repaired to the nothern quarter. Within a short time they reached the nothern bank of the ocean of milk as ordered by the Divine Brahmā. Crossing many oceans, mountains and rivers those leading celestials saw a highly dreadful quarter enshrouded with darkness and divested of the sun and creatures. Reaching that place called Amrita the Suras along with Kashyapa began to practise hard austerities for many years with a view to propitiate the thousand-eyed, intelligent Yogin Nārāyana endued with all lordly powers. Observing the vows of celibacy and silence and controlling their senses and movements the Suras practised hard austerities there. The divine Kashyapa recited for pleasing the Lord Narayana many Vedic verses of eulogy (1-26).
XLIII. VISHNU PROMISES HELP TO THE GODS
Vaishampāyana said:—Hearing those most excellent eulogistic verses recited by the foremost of the twice-born Kashyapa the Lord Nārāyana, having a grave but sweet voice, delightedly and distinctly said to the great gods through the muttering of clouds. The words were heard from the sky, but nobody could see the Lord. Iswara said it with great delight (1-3).
Vishnu said:—O leading celestials, I am pleased with you. May you fare well. Do you pray for boons and I am ready to grant them (4).
Kashyapa said:—O immortals, blessed are we all since the Lord has been pleased with us. Thou art our supreme refuge. If O Lord, thou art propitiated and desirous of giving us boons, be thou born as Vāsava’s younger brother, ever enhancing the joy of thy kinsmen and as the son of myself and Aditi.
Vaishampāyana said:—Then Aditi, the mother of Devas, desirous of praying for a boon, said to the Lord:—"I pray to thee for a boon. For the well being of all the gods be thou born as my son (5-8)".
The Gods said:—O lord, do thou become our brother, master, king and protector. If thou art born as Aditi’s son Vāsava and other celestials will be able to hear the name of Deva. Do thou therefore be born as Kashyapa’s son (9).
Vaishampāyana said:—Thereupon Vishnu said to the Devas and Kashyapa:—"O gods, your enemies will not be able to stand even for a moment before me. Having slain the Asuras and other enemies of the celestials I will make the latter partake of sacrificial offerings. By my creative power I will make the gods partake of Havya and the Pitris of Kavya. Therefore O ye gods, return by the same way by which you came. I will satisfy the desire of Aditi the mother of gods as well as that of the great Kashyapa. Do you repair to your respective abodes. May good betide you and may you attain to your desired-for objects" (10-14).
Thus addressed by the powerful Vishnu the gods delightedly worshipped the Lord (15). Having bowed unto the Deity, the great Vishwadevas, Kashyapa, Aditi, Sādhyas, Maruts, and the highly powerful Indra repaired to the great hermitage of Kashyapa in the eastern quarter. And having arrived at that hermitage filled with saints they engaged in the study of the Vedas and awaited Aditi’s conception. Aditi, the mother of gods, held in her womb that great one, the soul of the universe of great power for a thousand celestial years. After the completion of the thousandth year she gave birth to the son, the protector of the gods and the destroyer of the Asuras. Living in the womb the Lord withdrew the energies of the three worlds and saved the gods. When that master of gods, the joy of the three worlds, the fear of the Daityas and the enhancer of the delight of the gods was born the celestials were freed from fear (15–21).
XLIV. VISHNU’S BIRTH AS A DWARF
Vaishampāyana said:—When that Deity was born the seven Patriarchs, Marichi and others and the seven saints bowed unto him, Bharadwāja, Kashyapa, Goutama, Vishwāmitra, Jamadagni, Vasistha, and the lord Atri, who comes into view when the sun is completely clouded, came there. Marichi, Angira, Pulastya, Pulaha, Kratu and the patriarch Daksha bowed unto him. Aurva, Vashistha’s son Stamva, Kashyapa, Kapivan, Akapivan, Dattoli, Chyavana, and Vasistha’s seven other sons who passed by the name of Vāsishthas, Hiranyagarbha’s son, the highly energetic Aurvajāta, Gārgya, Prithu, Agrya, Janya, Vāmana, Devavāshu, Yadudhra, Somaja, Parjanya, Hiranyroma, Vedashira, Satyanetra, Nimva, Atimbimva, Chyavana, Sudhātmā, Virajā, Atinamā and Sahishnu bowed unto him. Apsaras, having shining persons adorned with various ornaments, danced before Nārāyana. The Gandharvas played on bugles in the sky (1-9). Tumvaru, with other Gandharvas, began to sing. Mahāsruti, Chitrashirā, Urnāyu, Anagha, Gomāyu, Suryavarchā, Somavarchā, Yugapa, Trinapa, Karshni, Nandi, Chitraratha, Shāslishira, Parjanya, Kali, Nārenda, Hāhā, Huhu, and the highly effulgent Gandharva Hansa began to sing before Keshava. There beautiful Apsaras, of large eyes, endued with all auspicious marks and adorned with various ornaments began to dance. Sumadhyā, Chārumadhyā, Pryamukhya, the beautiful Anuka, Jāmi, Mishra keshi, Alamvushā, Marichi, Sruhika, Vidyutparna, Tilottama, Atrika, Lakshmanā, Rambhā, the charming Asitā, Suvāhu, Supnjā, Subhagā, Urvashi, Chitralekhā, Sugrivā, Sulochanā, Pundarikasugandhā, Surathā, Pramāthini, Nanda, Sarashwati, Menaka, Sahajanyā, Parnikā, Punjikasthali and thousands of other Apsaras danced there. Dhātā, Aryamā, Mitrā, Varuna, Angsha, Bhaga, Indra, Vivashwān, Pushā, Twasthā, Savitā and Vishnu, these twelve Adityas, who are known as Kāshyapeyas and effulgent like the sun bowed unto the high souled lord of celestials.
O king, Mrigāvyadha, Sarpa, the highly powerful Nirhiti, Ajaikapāt Ahivridhna, Aparajita, Pinaki, Dahana, Ishwara, Kapila, Sthanu and Bharga, these Rudras were also present there. The two Ashwinis, the eight Vasus, the highly powerful Maruts, Vishwadevas and Sādhyas all stood before him with folded hands. Shesha’s younger brother the great Vāsuki, Apukunja, Dhritarāshtra, Valāhaka and other highly powerful, wrathful and effulgent Nāgas all stood before him with folded hands. Tārksha, Arishthanemi the highly powerful Garuda, Aruna and Aruni all stood before him with folded hands. The creator of the world himself with all the great patriarchs came there and said (10–29). Brahmā said:—"He is the Eternal Lord, the powerful Vishnu from whom have emanated all the worlds." Having said this the Lord Brahmā, along with other celestial saints, bowed unto the king of gods and returned to the celestial region. When the Lord was born as Kashyapa’s son he had eyes blood-red like the clouds of an unfair day and was of the form of a dwarf. On his breast was the mystic mark of Srivatsa. With expanded eyes the Apsarās looked at him. His effulgence was like that of a thousand suns rising simultaneously in the sky. That beautiful Lord was the supporter of Bhur, Bhuva and other lokas, had high shoulders and pure hairs, was the refuge of the pious and offered no shelter unto the iniquitous. The great Yogins regard him as the most excellent Yoga. He has eight sorts of lordly powers. People call him the foremost of Devas. The Vipras long for emancipation through knowing that Eternal Purusha and persons, afraid of the world, are freed from birth and death. All the Ashramas designate him as Tapas. Practising hard austerities and restricting their diet people serve him. As Anata of a thousand hoods and crimson eyes he is worshipped by Sesha and other Nāgas in their region. The Vipras, desirous of attaining to the celestial region, worship him as Yajna. Although present every where He is one. He is the most excellent poet and the Vedas sing Him as the ordainer of sacrificial offerings. Virtue is His effulgence. The sun and moon are His eyes and the sky is His body. That omnipotent Lord said to the Devas in most excellent words (30–42):—"Even knowing it I have attained to this boyhood through my Yoga power. What shall I do, O ye celestials, for you? What boon shall I give? Do you with pleasure pray for what you want." Hearing those words of the high-souled dwarf, Indra and other gods with folded-hands said to Kashyapa’s son:—"By virtue of his ascetic penances and of the boon conferred on him by Brahmā, the omniscient and highly powerful Daitya king Bali has possessed the entire universe through his prowess and self-control. He is not to be slain by any one of us. Thou art alone capable of vanquishing him. No one else can discomfit him. Therefore do we all seek refuge with thee, O lord, who art the remover of the fear of gods, fond of thy votaries and the giver of boons. O large-armed and great king of the celestials, for the well being of the Rishis and all the worlds and for the satisfaction of Kashyapa and and Aditi let the Pitris partake of Kavya and the celestials partake duly of Havya. Do thou bring back the three worlds for giving them back to the great king of the celestials, Mahendra. That Dānava is celebrating a horse-sacrifice, do thou therefore think of an expedient by which thou mayst regain the worlds" (43–52).
Vaishampāyana said:—Thus addressed by the celestials Vishnu, in his dwarf form, said to the Devas, filling them with joy (53).
Vishnu said:—"Let Angirā’s son, the highly effulgent Rishi Vrihaspati, who has mastered the Vedas, take me to his sacrifice. Going to his sacrificial ground I will do what I think proper for regaining the three worlds" (54–55).
Thereupon the highly effulgent and intelligent Vrihaspati took the Omnipotent Dwarf to the sacrificial ground of the Daitya king Bali endued with high intellectual powers. That Dwarf assumed the form of a boy, had smoky eyes, wore sacrificial thread well-polished and deer-skin. He had an umbrella and staff in his hands. Though not aged he appeared like an old man. Meditated upon by Brahmā and other gods that foremost of Suras, the Lord of the Patriarchs, went to the sacrificial ground of the Daitya king Virochana’s son Bali (56–60). Although the gate was well-protected by properly armed and accoutered Daityas he all on a sudden entered there (61). The powerful Dwarf appeared before Bali, the king of Daityas and Dānavas, completely encircled by priests well-versed in reciting mantras (62). Having arrived at the sacrificial ground filled with Brāhmana saints the lord described himself as being identical with Yajna. Having described in detail the sacrifice that Eternal Purusha, identical with Yajna and a master of sacrificial rites, vanquished Sukra and other priests with various quotations and they could advance no reply. Before the Rishis and priests the Omnipotent Lord, of wonderful speech, with reasons and arguments laid down in the Vedas, but not visible to any, described himself unto Bali as being identical with sacrifice. Thereupon seeing the elderly Rishis and Upadhyayas (preceptors) silenced by that highly effulgent dwarfish boy Virochana’s son Bali regarded it as a wonder. And filled with surprise and bending low his head, he, with folded hands, said:—"Whence have you come? Who are you? Whose son are you? what necessity have you here? I had never seen before such an intelligent, beautiful, good-looking, charming Brāhmana boy endued with such spiritual culture and so well read in the Vedas. The Devas, the Rishis, Nagas, Yakshas, Asuras, Rakshasas, Pitris, Siddhas, Gandharvas, none amongst them, has such a son. Whoever you may be, I bow, unto you. Tell me what I can do for you" (63—72).
Thus addressed by Bali that Dwarf, conversant with expedients, whose nature cannot be conceived by any, smiling a little, said (73).
XLV. BALI PROMISES TO GIVE LANDS TO THE DWARF
Vishnu said:—"What a wonderful sacrifice is this undertaken by the king of Asuras. There are various sorts of well prepared edibles. O highly powerful Dānava king, your sacrifice has excelled that of the Great Creator Brahmā, that of Sakra the king of the celestials and that of Yama, and Varuna (1-2). This horse-sacrifice, the best of all sacrifices leading to the attainment of heaven, which you have undertaken for destroying your sins, is full of all desirable objects and approved by the Brahmavadins. The Sruti says that Ashwamedha is the best of sacrifices. This great Yajna, which is of the shape of a boar with golden horns, iron hoops and gait fleet like the mind, which has profuse gold and is the origin of the universe, is highly sacred. By performing this sacrifice a man rides the sacrificial horse and gets over his sins. The Vipras, well read in the Vedas, call this sacrificial horse fire. As the order of a householder is the best of all Ashramas, as the Brāhmanas are the best of mankind, as you are now the foremost of Asuras, so the horse-sacrifice is the best of all sacrifices."
Vaishampāyana said:—Hearing those words of the Dwarf, Bali, the king of Daityas, was highly pleased (3–8). Bali said:—"O foremost of the twice-born, who art thou? What dost thou want? What shall I give thee? May good betide thee. Do thou pray for thy wished-for object and thou shalt have it" (9). The Dwarf said:—"O Dānava, I do not pray for kingdom, conveyances, jewels or women. If you are pleased, if you have your mind fixed on virtue, I pray from you for ground covering three foot-steps for the construction of the sacrificial house of my preceptor. Grant me this which is the highest object I pray for" (10–11). Bali said:—"O foremost of orators, O best of Brāhmanas, what object of yours will be accomplished with ground covering three foot-steps. Pray for ground measuring hundreds and thousands of feet" (12). Shukra said:—"O you of large arms, O great Asura, do not promise him any gift; you do not know him. He is the Great Lord Hari. Having assumed the form of a dwarf through his Māyā he has come here to impose on you for the well-being of the king of gods. The Omnipotent Lord can assume various forms" (13–14). Thus addressed by Shukra Bali meditated for some time and then determining in his mind: "Where shall I do get a worthier person than he" he was filled with joy. Then holding up a golden grass he stood motionless there. Bali said:—"O foremost of Vipras having lotus eyes, sit down. I stand here with my face towards the east. Accept my gift saying ’give.’ What lands will you take? What is the extent of your three feet? I will give it. Take up water, the words of your preceptor will not be falsified" (15-17). Shukra said:—"O Daitya-king, do not make him any present. Forsooth I have come to know that he is Vishnu. What wonderful devotion! You have been imposed upon." Bali said:—"I have not been deceived, the Lord himself, Vishnu has come to my sacrifice. I shall give unto this god of gods whatever he will ask of me. What worthier person can there be than Vishnu to whom I may make a gift?" Saying this Bali at once took water (18–20). The Dwarf said:—"O sinless king of the Dānavas, the land, covering my three foot-steps, will be enough for me. What I have said before is true. It can never be otherwise" (21).
Vaishampāyana said:—Hearing those words of the highly effulgent Dwarf, Virochana’s son Bali, the king of Daityas and the slayer of his enemies, threw an antelope skin on his person. And then saying ’let it be so’ he touched a jar full of water. Desirous of destroying the Asura king the Dwarf too extended his hand destructive of Daityas. As the king of Dānavas, with his face towards east, was about to give him water Pralhāda prevented him. Beholding the un-foreseen form of the Great Hari, who was willing to steal the prosperity of the Asuras, the greatly wise Pralhāda said:—"Do not give any thing unto this dwarfish Brāhmana. It is he who formerly killed your great grandfather. This greatly wise Vishnu has come to impose on you" (22–28). Bali said:—"It is indeed a matter of great joy that I will be able to make gifts unto this Deity. I have obtained as an object of my gifts who is the lord of the universe, who shows such a favour and who is superior even to Bramhā. O foremost of Asuras, one, who has been initiated for sacrifice, must make gifts." Having thus expressed himself in the midst of the Asuras Virochana’s son Bali granted the Lord Nārāyana land measuring three feet.
Pralhada said:—"O king of Dānavas, do not promise to give anything unto this Vipra. I do not consider him a Vipra youth. A Brāhmana is not like it. Beholding his form I think forsooth that the Man-lion has returned again." Thus addressed by Pralhāda of unlimited energy, Bali, as if remonstrating with him, said (29–34).
Bali said:—Misfortune of the person who prays for alms and that of the Asura who drives him away disappointed visit the latter. The man, who having made a promise unto a Brāhmana, does not satisfy it that sinful wight goes to hell with his friends and kinsmen. Afraid of suffering from poverty I am making a present of this earth to him; who is there a worthier Brāhmana than he? While there is none superior to him, I confer this earth to him. Seeing the twice-born one beg alms from me in the shape of a dwarf I have been highly pleased. I will therefore make him a gift: do not prevent me. Bali again said to that dwarfish Brahmana:—"O you of little understanding, what will you do with land covering three foot steps? I will confer on you the entire earth surrounded by the oceans." The dwarf said:—"O foremost of Dānavas, I do not pray for the entire earth. I am satisfied with land covering three foot-steps. This is what I like and pray for" (35–41).
Vaishampāyana said:—Having said "So be it" the Danava-king Bali made the Lord Nārāyana of unmeasured energy touch land covering three foot-steps. When his hand fell into water the Lord Dwarf considered himself insulted and displayed his universal form. The earth was his feet, the sky was his head, the sun and moon were his eyes, the Pishacas were the fingers of his feet and the Guhyakas were the fingers of his hands. The Vishwadevas were on his thighs, the Sāddhyas were on his knees and the Devas and Apsaras emanated from his nails. Lightning formed his vision, the rays of the sun were his hairs, the stars were the holes of the hairs of his body and the Rishis were those hairs. The two Ashwinis were his two feet, and the highly powerful Vayu was his nose. The contrary quarters were his arms and the quarters were his ears. The moon was his delightfulness, virtue was his mind, truth was his speech, the goddess Saraswati was his tongue, the great goddess Aditi was his neck, the effulgent sun was his throat, the gate of heaven was his navel, Mitras and Twastha were his two eye-brows, fire was his mouth, Prajāpati was his testes, Brahmā was his heart, and Kashyapa was his organ of pro-creation. Vasava was his back and the Maruts were his joints. The Vedas constituted his presence, lustre was his effulgence, Rudra was his breast, the great ocean was his patience, the highly powerful Gandhatvas and serpents were his belly, Lakshmi was his intelligence, Dhriti was his beauty, learning was his waist, and the seat of the soul was his fore-head. All the luminous bodies formed his ascetic penance, and the king of gods Sakra was his energy, on his breast and sides were the gods, sacrifices Ishti rites, the works of the twice-born and beasts. Beholding that universal form of Vishnu the great Asuras were worked up with anger. And like insects going to a fire they approached him (42-56).
XLVI. THE DANAVAS DESCRIBED
Vaishampāyana said:—Hear now of the names, forms, accomplishments and the principal weapons of the Dānavas. Viprachitti, Shivi, Shanku, Ayashanku, Ayasshirā, Ashwashira, the powerful Hayagrivā, Ketumān, Ugra, Syogra, Vyavra, the great Asura Pushkara, Pushkala, Swashwa, Ashwapati, Prahāda, Ashwashirā, Kumbha, Sanglhāda, Gaganaprya, Anuhrāda, Harihara, Varāha, Sanhara, Aruja, Vrishaparva, Virupaksha, Munindra, Chandralochana, Nishprabha, Suprahva, Nirudara, Ekavaktra, Mahāvaktra Dwivaktra, Sherasa, Sharabha, Kunatha, Kupatha, Kvatha, Mahagarbha, Shankukarna, Mahādhwani, Dirghajish, Arkavadana, Mriduchāpa, Mriduprya, Vāyu, Garistha, Namachi, Shamvara, Viksharā, Chandrahanta, Krodhahanta, Krodhavardhanā, Kālaka, Kalakaksha, Vitra, Krodhavimokshana, Garistha, Havistha, Pralamva, Naraka, Pritha, Indratapana, Vatāpi, Ketumān, Asilomā, Vitomā, Vāskala, Pramada, Mada, Shrigālavavana, Keshi, Ekāksha, Rahu, Tuhunda, Samala, Sripa—these and many other Daityas appeared before the Great Vishnu who was about to place his feet (1-12). Of them, some took up nooses, some had their mouths wide open, some had the voice of asses, some took up Satghnis, some discus in their hands, some had thunder-bolts, some rods, some mortars, some swords, some Pattiças, some Parashwadhas, some Praças, some clubs, some Parighas, some huge stones and some Pushalas in their hands. Some Dānavas had trees in their hands, some had bows, some had clubs, some had Bhushundis, and some shook there with daggers in their hands. Those dreadful and highly powerful Dānavas, dressed in various ways, were armed with diverse weapons. Some had their mouths like those of tortoises, some had like those of fowls, some had like those of swans, and some had like those of asses; some were camel-mouthed, some were boar-mouthed and some dreadful Dānavas had mouths like Makaras. Some had their faces like hares, some like cats, some like Sukas, some like cows, some like deer, some like Garuda, some like swords and some like peacocks; some were horse-mouthed, some were elephant-mouthed and some had faces like those of various other weapons. They put on skins of elephant and antelope. Their persons were covered with bark. Some amongst them were adorned with gold. The Asuras put on crowns and wore Kundalas; they, clad in various raiments, were adorned with diverse garlands and pastes. Holding their burning weapons those Dānavas and Asuras approached Hrishikesha who was about to place his feet. The effulgence of the Lord at that time, who was about to conquer the three worlds, was like that of the sun. Having smashed all the sons of Diti with his palms and feet the omnipotent lord possessed the three worlds with his three foot-steps. Having assumed a huge form he first attacked the earth; when he occupied the earth the sun and moon were in his heart. When he occupied the sky they were in his waist and when he occupied the heaven they were on his knees (13–29). The twice-born thus described the form of Vishnu of incomparable prowess. Having conquered the three worlds and slain the leading Asuras, Hari, adored of the universe, conferred the earth on Indra the king of gods. The powerful Vishnu assigned to Bali the region under the earth called Sutala. Obtaining that region for his residence the foremost of Asuras Bali was pleased. Since then the king of Asuras has been living in Rasātala. Living there the greatly effulgent Bali engaged in great meditation. The intelligent Bali said to Nārāyana, adored of the universe "O Lord, do thou command me particularly what I should do now." Thereupon Vishnu, the lord of celestials, said to the Daitya king Bali (30–31).
Vishnu said:—"O great Asura, I have been pleased with you; I am ready to grant you a boon: pray for it. May good betide you. Do you pray for desired-for objects. Never under any circumstances disobey the words of Sakra, the king of gods. This is my command to you. If you obey it you will meet with your well-being. O Daitya, the water, your offered, was taken by me in the cavity of my palm and therefore you have no fear anywhere from the gods. Along with all the Daityas and your followers, do you live by my favour in that part of the nether region which is called Sutala. Remembering my mandate do not disregard the words of Shakra of incomparable energy. O great Asura, all the gods are worshipful unto you. You will attain to all your desirable objects; you will acquire many dresses both in this world and in the next. And by my favour you will always reign supreme over the Daityas. You will enjoy various objects and celebrate sacrifices accompanied with gifts. Whenever you will transgress this my command the highly powerful serpents will bind you with their hoods. You should always bow unto Mahendra and other gods. Indra, the king of gods, is my elder brother; you should therefore obey his command" (35–44).
Bali said:—"O great God, O holder of conch-shell, discus and club O God of gods, O preceptor of the gods, and Asuras, O king of gods, O foremost of celestials, what position will be mine when I will live in that nether region? How shall I live there? How will my fame be unbroken?" (45-46).
The Lord said:—"O foremost of Daityas, a Srāddha without a Shrotrya, study without vows, sacrifice without presents, Homa without Ritwikas, gifts without reverence and impure Havi, these six portions will belong to you. The virtue of those who are ill-disposed towards my votaries, the virtue of persons who are engaged in buying and selling, the virtue of Agnihotras, the virtue of those who make charities without reverence and the virtue of those who officiate as priests, will be your share, O king of Daityas, by my favour (47–48)".
Vaishampāyana said:—Hearing the words of the high souled Vishnu, the foremost of Asuras, Bali said "So be it." And carrying out the command of the Deity, he entered into the nether region. In the meantime the Divine Vishnu, adored by the gods, made divisions of the kingdom. He conferred the eastern quarter on the king of gods of incomparable prowess, the southern quarter on the great Yama the king of the departed manes, the western quarter on the high-souled Varuna, and the northern quarter on Kuvera, the king of Yakshas; the region under the earth he gave to the king of Nāgas and the region above he conferred on Soma. Having thus parcelled out the three worlds the highly powerful lord of celestials Vishnu, adored of the great saints, repaired to the heavenly region. After the departure of that irrepressible dwarf all the gods, with the performer of hundred sacrifices before them, were filled with joy (49–56).
Vaishampāyana said:—After Krishna had departed having bound Virochana’s son Bali with seven hooded serpents such as Kampana, Ashwatara etc. the celestial saint Nārada, of his own accord, came to him who was stricken with pain in consequence thereof (57–58). Seeing him thus afflicted and filled with compassion he said to that king of Dānavas:—"I will find out means for releasing you. O king of Daityas, with a purified soul meditate on the god of gods Vāsudeva who is without beginning or end and who is eternal and undecaying; with your mind devoted to him you will in no time acquire emancipation" (59–61).
Thereupon his soul purified and mind controlled Virochana’s son, with folded hands, learnt from Nārada the means of attaining to emancipation (62). Having learnt that celestial hymn sung by Nārada the great Asura Bali began to recite the names of that Great God by whom the Earth was raised up (63). Salutation unto the Eternal and Great Lord without end. Salutation unto the lotus-navelled Deity Vishnu who lay on water. Assuming a body endued with the energies of seven forms thou dost invade the three worlds. O lord, thou art the death of Kāla. Do thou release me. When the sky is divested of the sun and the moon, when sacrifices and ascetic penances are on the wane, do thou think of creating the universe again. Do thou release me by this thy power. Mārkandeya, the foremost of the twice-born, saw in thee Brahmā, Rudra, Indra, Vayu, fire, rivers, serpents and mountains. Do thou release me. In the previous Kalpa Mārkandeya Muni entered into thy belly and saw the entire universe mobile and immobile. Do thou save me by this thy power. Resorting to thy Yoga power supported by thy learning thou dost alone create the three worlds and again engage in Yoga. Do thou save me by this thy power. Lying in water thou dost enjoy Yoga sleep and again think of the creation. Do thou save me by this thy power. Assuming the form of a sacrificial boar thou didst formerly upraise the earth. Do thou save me by that power of thine. Raising up the earth with thy tusks thou didst ordain three Pindas for the departed manes. Do thou save me by that power of thine. Afraid of Hiranyaksha the celestials fled away. Thou didst however save them. Do thou by that power release me. Having assumed a form with a huge mouth thou didst cut off in battle Hiranyaksha’s head with thy discus. Do thou by that power save me. With thy roaring formerly the Daitya Hiranyakshipu was killed with his head and bones smashed. Do thou, by that power of thine, save me. Formerly before the very eyes of Brahmā the Vedas were pilfered by the two Daityas. But thou didst regain them however. Do thou save me by that power of thine. Assuming the form of Hayashira thou didst slay the two Dānavas, Madhu and Kaitabha and return the Vedas unto Brahmā. Do thou save me by that power of thine. The Devas, Dānavas, Gandharvas, Yakshas, Siddhas and Uragas cannot see thy end. Do thou save me by this power. Thou didst beget a son by name Apāntaralāmā who explained the Vedas. Do thou save me by this power. O lord, Agnihotra and other Vedic rites, the sacrifices in honor of the Pitris and Havi are all thy mysteries. Do thou save me by that power of thine. The Rishi Dirghatama was born blind on account of the imprecation of his preceptor. By thy favour he regained his eye-sight; by that power of thine do thou save me. Thou didst release thy poor votary elephant possessed by Rahu. Thou art undecaying, eternal, devoted to Brahman and thy votaries. Thou art the chastiser of those who wend evil ways. Do thou save me. I bow unto conch-shell, discus, club, quiver, Shrānga bow and Garuda: may they release me from my fetters. Thereupon conch shell, discus, club, quiver, Shrānga and Garuda propitiated the Lord and requested him to release Bali from his fetters (64–86). Thereupon pleased the Lord ordered the king of birds Garuda, the destroyer of serpents, saying "Release Bali from the fetters." Thereupon flapping his wings Garuda, of incomparable prowess, went to Pātāla where Bali was bound by the serpents. Informed of the arrival of Garuda, the serpents, releasing the great Asura Bali, fled away to the city of Bhagovati in fear of Vinata’s son. Garuda, who used to eat up serpents, said to Bali, who had lost his prosperity and released from the noose by Krishna’s favour who was meditating with his head hanging down. Garuda said:—"O you of large arms, O king of Dānavas, the powerful Vishnu has ordered you, freed from fetters, to live in Pātāla with your children and friends. O Dānava, do not move away an inch from this place. If you break this contract your head will be sundered into a hundred pieces" (87-91).
Hearing the words of that king of birds the Dānava said:—"I am obeying the orders of that Great One. O king of birds let the Lord make some arrangements for my livelihood so that I may live here happily" Hearing the words of Bali Garuda said:—"The Lord has already made arrangements for your maintenance. You will be entitled to the offerings of those sacrifices that are celebrated without priests and regulations by persons unacquainted with the means of penance. The celestials do not partake of such offerings. Nourished by such sacrificial offerings you will live here happily" (92–96).
Vaishampāyana said:—Kashyapa’s son Vishnu, the supporter of the three worlds, sent this message to the large armed king of Dānavas. The man, who reverentially recites this hymn destructive of all sins, has his iniquities destroyed. The destroyer of a cow is freed from the sin consequent thereon and the murderer of a Brāhmana is also freed from his sins. A man, having no son, gets one. A maiden acquires a husband after her heart (97-99). A woman is soon freed from her labour pain and gives birth to a son. Kapila, the founder of Sānkhya school and other Rishis, desirous of emancipation, repaired, freed from sins, to the insular continent of Shewta the seat of Moksha, by reciting this hymn. This hymn grants all heavenly objects. For sooth does a man acquire all desirable objects, who, rising up early in the morning and purifying himself, reads it with a controlled mind. This dwarf incarnation of the Lord is recounted by Vipras well read in the Vedas as a glorious deed of Vishnu. The man, who reverentially listens on every Parva to the recitation of this heavenly theme of dwarf incarnation, vanquishes all his enemies, being a powerful king like the highly powerful Vishnu himself. He acquires also unsullied fame and immense riches and objects of enjoyment. As the dwarf is the favourite so he becomes beloved of all. His sons and grand-sons multiply, enjoy freedom from diseases and are endowed with all accomplishments. The Lord Janārddana is pleased with him who reads it: and he obtains all desirable objects. So has Krishna Dwaipāyana said (98-107).
XLVII. THE FRUITS OF THE RECITATION OF THE BHARATA
Janamejaya said:—O Revered Sir, according to what rules the learned hear the Bhārata? What are the fruits thereof. What gods should be worshipped when it is complete? What charities should be made after every Parva? What sort of a reciter is desirable? Describe all this to me (1-2).
Vaishampāyana said:—O king, hear how the Bhārata should be listened to and what are the fruits thereof. Hear, O king, I will answer your questions (3). The gods, living in the celestial region, came down on earth for sporting. Having finished that work they returned to their own region. Hear with attention, I will describe the origin of gods and Rishis on earth. O foremost of Bharatas, Rudras, Saddhyas, Vishwadevas, Adityas, the two Ashwinas, the regents of the quarters, the great saints, Guhyakas, Gandharvas, Nāgas, Vidydharas, Sraddhya, Dharma, Brahmā, the ascetic Katyāyana, the mountains, oceans, rivers, Apsaras, the planets, years, the two courses of the sun, seasons, the mobile and immobile objects, the gods and Asuras are all seen simultaneously described in (this history of) Bhārata. By listening to their names and illustrious deeds a man is immediately freed from even dreadful sins. If one duly and in order listens to this history, if one, controlling his senses and purifying his soul, masters this Bhārata, he should then make charities to commemorate the occasion. With reverence and according to his might he should make presents unto the Brahmans of various jewels, cows with bi-metallic vessels for milching them, well adorned and accomplished maidens, various conveyances and houses, lands, dresses, gold, horses, beds carried by infuriated elephants, vehicles, and well furnished cars. He should give away unto the twice-born whatever excellent and costly articles he has got in his house. What more he should even give away his own self, his wife and sons. If one makes these gifts reverentially he can master the Bhārata. Hear how a man, according to his might, acquires spiritual powers by being pleased, of good spirits, bent upon serving, truthful, simple, self-controlled, and reverential. The one who will recite this Bhārata, must be endued with a pure character and conduct, clad in a white raiment, self-controlled, initiated, well versed in all scriptures, respectful and divested of malice. He must be truthful, worthy of respect and discreet (4-20). He should read it with ease, without delay or haste, distinctly and with motion. While reading he should distinctly pronounce words and letters. He should read it with concentration and in good health and spirits. The rule is that having saluted Nārāyana, the foremost of Beings Nara as also the goddess of learning Saraswati one should recite the Bhārata (22–23).
O great king of Bharata’s race, if one observing regulations and purifying himself hears the Bhārata from such a person he reaps the fruits (thereof). After hearing it from the very beginning to the end of Harivamsha one should satisfy the Brāhmanas by giving them all they want. The man who once hears it recited, obtains the fruits of Agnistoma sacrifice, and acquires a vehicle filled with nymphs in the celestial region. With great pleasure he repairs to Dyuloka with the celestials. If he hears it twice he obtains the fruits of the Atirātra sacrifice, drives celestial cars filled with all jewels, wears celestial garlands and raiments, enjoys heavenly scents and always lives in the land of gods armed with a heavenly coat of mail. If he hears it thrice he obtains the fruits of Dwādashāha sacrifice. And he lives like a god for a million of years in heaven. If he hears it four times he obtains the fruits of Vājapeya sacrifice. If he hears it five times he obtains the double fruits and repairs to heaven. Seated with celestials on a car effulgent like the sun and burning fire, he enjoys for a million of years in Indra’s palace in the celestial region. By hearing it six times he enjoys fruits four times as much and by hearing it seven times he enjoys them three times as much. And riding on a car coursing at will, huge like the summit of mount Kailasha, consisting of seats made of emerald, diamond and sapphire, he ranges every where along with the Apsaras like the second sun. If one hears it eight times he obtains the fruits of a Rājasuya sacrifice, drives in a charming car drawn by horses like unto the rays of the moon and fleet like the mind and sees the faces, more charming than the moon itself, of beautiful damsels. And lying asleep on the lap of celestial damsels he hears the tinkling sound of waist-chains and other ornaments. If one hears it for nine times he obtains the fruits of the king of sacrifices, Vājimedha. Seated on a car filled with Gandharvas and Apsaras and windows made of gold, and adorned with golden pillars and diamond seats, wearing celestial garlands and raiments and pasted with sandal he enjoys in the company of gods in the celestial region. By hearing it ten times and saluting the twice-born one drives in a car filled with Gandharvas, expert in singing and Apsaras, with the sound of a net-work of small bells, adorned with flags and pennons, jewelled seats, diamond gates and surrounded with golden nets. Wearing a sunny, crown adorned with golden ornaments, celestial garlands and unguents he roams at large in the celestial region. He possesses great prosperity by the favour of gods. In this wise he lives for many years in the celestial region. He thus enjoys for twenty-one thousand years the company of the Gandharvas and the king of gods in his region encircled by celestial damsels; he lives like an immortal in various lokas.
Thereupon living gradually in the lunar region, solar region, and that of Shiva he attains to Vishnu’s region. O great king, such is the case; one should not discuss about it. My preceptor has said that, one should cherish reverence. Whatever one wishes for in his mind he should give it to the reciter. He should make presents of elephants, horses, cars, conveyances, beasts of burden, golden Kundalas, golden thread, various raiments and scents. He should be like a god and then he will attain to Vishnu’s region. O king, afterwards at the time of the recitation of the Bhārata one should make presents unto Brahmans at every Parva. I will describe them. O king, O foremost of Bharata’s descendants, informed of birth, country, wealth, greatness and virtuous conduct of a Brāhmana a Kshatrya should first make him recite benedictory verses and then begin the work. Afterwards at the termination of the Parva he should please the twice-born with presents proportionate to his might. He should first duly give unto the reciter raiments and scents and then entertain him with sweet pudding. At the time of the recitation of the Astika Parva he should first entertain the Brāhmanas with sweet meats and then make him presents. While the Sabhā Parva is recited he should entertain the Brāhmanas with vegetable dishes. Whilst the Aranya Parva is recited he should entertain them with fruits and roots. Whilst the Aranya Parva is recited he should present the Brāhmanas with jars full of water and entertain them with sweet and delicious fruits and roots grown in the forest and wholesome dishes. Whilst the Virat Parva is recited he should make presents of various raiments. O foremost of Bharatas, at the time of the recitation of the Udyoga Parva he should entertain the Brahmans, adorned with garlands and unguents, with various wholesome and sweet dishes. O king, at the time of the recitation of the Bhishma Parva he should present the Brāhmanas with most excellent conveyances and entertain them with well cooked dishes endued with many virtues. Whilst the Drona Parva is recited he should feed the Brāhmanas to their fill and present them with bows, arrows and swords. Whilst the Karna Parva is recited he should, with a controlled mind, entertain the Brāhmanas with various well cooked dishes (24-64). Whilst the Shalya Parva is recited one should offer wine, molasses and various sweet dishes. Whilst the Gada Parva is recited one should offer food of barley and whilst Stri Parva is read out one should please the Brāhmanas with presents of jewels. Whilst Aishi Parva is recited one should offer first Ghee and then well-cooked dishes. Whilst the Shānti Parva is recited one should entertain the Brahmanas with vegetable dishes and whilst the Ashramavāsi Parva is recited one should entertain the Brahmans with vegetable dishes and whilst the Aswamedha Parva is recited one should entertain the Brahman as with dishes after their own hearts. Whilst the Moushala Parva is recited one should make presents of garlands and unguents (65–69). whilst the Mahāprasthāna Parva is recited one should make presents of the articles mentioned before. And after the recitation of Harivamsha is over one should feed thousand Brāhmanas and present each of them with a cow and a golden coin. H a poor man cannot afford to do it he should do half as much. After the termination of each Parva a wise man should present to the reciter a book and a gold coin. After the termination of the Harivansha Parva he should entertain the Brāhmanas with milk and rice (65–73).
At the end of every Parva a person, well read in Shastras and honored by the good, clad in a white rainment and adorned with nice ornaments, should, being self-controlled, finish Sanihitas. And then covering them with a silken cloth he should place them in a holy place and adore them with garlands and scents. He then distribute meat, various articles, drinks, gold, cows and raiments. A self-controlled man should always distribute three tolas of gold. An incapable man should give half or one fourth of it. He should offer to the Bramhanas various articles after his own heart. With reverence he should propitiate the reciter like unto his own preceptor. He should then recite the names of all the gods especially that of Nara-Nārāyana. Thereupon having adorned the Bramhanas with garlands and scents he should gratify them with various gifts. By doing so a man obtains the fruit of the Atirātra sacrifice at every Parva (74–84).
O foremost of Bharatas, a reciter, who can distinctly read letters and words and has a sweet voice, should recite the future section of the Bhārata before the twice-born. He should first feast the reciter well adorned and then the twice-born ones. He should then adore the former. If a reciter is pleased one enjoys eternal and most excellent bliss. If the Brāhmanas are pleased all the gods are propitiated (85–87). O foremost of Bharatas, so the pious should duly and in order gratify the twice-born with gifts, after their own hearts (88). O foremost of men, I have thus described to you the rules. I have answered all your questions, therefore you should be respectful in this matter. O great king, he who wishes to acquire most excellent bliss, should assiduously listen to the recitation of the Bhārata and fulfill conditions at its completion. One should daily listen to Bhārata and recite it. He, who has Bhārata in his house, acquires victory. The Bhārata is highly sacred; various episodes have been described in the Bhārata. The gods even read it. Bhārata is the most excellent refuge (86–92). The Bhārata is superior to all Shāstras, Through Bhārata one can acquire Moksha (emancipation). This is what I tell you. If a man recites the great Bhārata, the names of the earth, cow, Saraswati, Brāhmana and Keshava he does not meet with ruin. O foremost of Bhāratas, in the beginning, middle and end of the Vedas, Rāmāyana and Mahābhārata Hari has been described. Man, wishing to acquire the great station, should listen to the recitation of the glorious deeds of Vishnu and Srutis. This great work is the cannon of religion and is endued with all virtues. He who wishes to acquire lordly powers should hear it. Dwaipayana has said that one, listening to Harivamsha in this unreal world, acquires all wished-for objects. Having finished a complete recitation of Harivamsha one acquires the fruit yielded by thousands of Aswamedha and hundreds of Vajapeya sacrifices. O Vishnu, thou art without birth and decay, thou art the only One worthy of being meditated upon. Thou art gross and subtle and art beyond the reach of perception. Thou art Saguna and Nirguna. Only the Yogins can comprehend thee through their knowledge. Thou art the preceptor of the three worlds and creator. I seek refuge with thee. May all tide over calamities, may all meet with well-being, and may all acquire their wished-for objects for the completion of the recitation of the Bhārata (93-101).
XLVIII. THE FRUITS OF THE RECITATION OF HARIVAMSHA
Janamejaya said:—O foremost of Munis, do you describe to me the fruits one can acquire by listening to Harivamsha and what gifts he should make.
Vaishampāyana said:—O foremost of Bharatas, if a man listens to Harivamsha Purana, all his sins, committed by body, words and thought, are dissipated like the dew on the rising of the sun. Forsooth does a Vaishnava reap, by listening to Harivamsha, the fruits yielded by the hearing of the eighteen Puranas. Those, who reverentially listen to one half or even one portion of a sloka of Harivamsha, attain to the dignity of Vishnu. In the Kaliyuga living in the insular continent of Jamvu the number of hearers will be limited. Women, who wish to have sons, should listen to Vishnu’s glorious deeds. He, who, after hearing it, wishes to acquire fruits, should give, to the reciter according to his might, gold of the weight of three Nishkas. For his own well-being he should present the reciter with a Kapila cow, with a cloth, its calf and golden horns. O foremost of Bhāratas, ornaments for the ear and hand yield special fruits. O king, you should give lands unto the Bramhanas. There is no other gift like it and there will be none (1-17).
THE END.