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diff --git a/old/66208-0.txt b/old/66208-0.txt deleted file mode 100644 index fff9649..0000000 --- a/old/66208-0.txt +++ /dev/null @@ -1,14804 +0,0 @@ -The Project Gutenberg eBook of A Prose English Translation Of Vishupuranam, -by Manmatha Dutt - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: A Prose English Translation Of Vishupuranam - (Based on Professor H. H. Wilson’s translation.) - -Author: Manmatha Dutt - -Translator: H. H. Wilson - -Release Date: September 2, 2021 [eBook #66208] - -Language: English - -Character set encoding: UTF-8 - -Produced by: James Simmons - -*** START OF THE PROJECT GUTENBERG EBOOK A PROSE ENGLISH TRANSLATION OF -VISHUPURANAM *** -A PROSE ENGLISH TRANSLATION OF VISHNUPURĀNAM - -Transcriber's Note - -This book was transcribed from scans of the original found at the -Internet Archive. The original text badly needed proofreading. It -contained inconsistent spellings of names, misplaced punctuation, -misspellings, inconsistent use of the macron (ā), improper nested -quotations, and other problems. I have attempted to correct these where -the author's intent was obvious. Manmatha Nath Dutt's translation is -based on an earlier one by H. H. Wilson, available at sacred-texts.com. -Where the wording or meaning of certain passages was unclear, either -because of damage to the book or bad proofing, I have consulted the -Wilson translation to make sure I got the meaning right. - -There are two words in the text that may seem like one word -inconsistently spelled but which are not: Brahma and Brahmā. The former -refers to the impersonal form of Vishnu, and the latter is the demigod -in charge of creation of the material universe. - -The cover illustration makes use of art from the Met Museum, Krishna -Govardhandhara, a miniature painting commissioned by Akbar (c.1590-95) -Ink, opaque watercolor, and gold on paper. - -A - -PROSE ENGLISH TRANSLATION - -OF - -VISHNUPURĀNAM - -(BASED ON PROFESSOR H. H. WILSON'S TRANSLATION.) - -EDITED AND PUBLISHED BY - -MANMATHA NATH DUTT, M. A., M.R.A.S., - -Rector, Keshub Academy; - -Author of the English Translations of the Srimadbhagavatam, Mahabharata, -Bhagavat-Gita and other works. - -CALCUTTA: - -PRINTED BY H. C. DASS, - -Elysium Press 65/2 Beadon Street. - -1896 - -PREFACE. - -That Purāna in which Parāsara, beginning with the events of Varāha -Kalpa, expounds all duties, is called Vaishnava and is said to consist -of twenty-three thousand stanzas. But the actual number of verses falls -far short of the enumeration of the Matsya and the Bhagavata. Vishnu -Purānam consists of all the characteristics of the Purāna, namely, five -specified topics and has been divided into six books. - -In this translation of Vishnupurānam I have principally drawn upon -Professor H. H. Wilson's splendid work, and have tried, as best as lies -in my power, to interpret the ancient thought entombed in this great -work. My work is not so much intended for scholars as for the general -readers who have not the time and leisure to read the original. -Professor Wilson's book is very costly and cannot be always procured by -the readers; and in the face of this difficulty I hope my edition will -not be unwelcome to the general public. - -CALCUTTA: - -September 1894 - -CONTENTS: - -PART I. - -Section I.—Invocation. Maitreya inquires of his teacher Parāçara, the -origin and nature of the universe. Parāçara performs a rite to destroy -the demons; reproved by Vasishtha, he desists; Pulastya appears, and -bestows upon him divine knowledge; he repeats the Vishnu Purāna, Vishnu -the origin, existence, and end of all things. - -Section II.—Prayer of Parāçara to Vishnu. Successive narration of the -Vishnupurana. Explanation of Vasudeva; his existence before creation; -his first manifestations. Description of Pradhana or the chief principle -of things. Cosmogony. Of Prakrita or material creation; of time; of the -active cause. Development of effects; Mahat; Ahankara; Tanmatras; -elements; objects of sense; senses; of the mundane egg. Vishnu the same -as Brahmā the creator; Vishnu the preserver; Rudra the destroyer. - -Section III.—Measure of time, Moments or Kastha's, &c., day and -fortnight, month, year, divine year; Yugas or ages; Mahajuga, or great -age; day of Brahmā; periods of the Manus; a Manwantara; night of Brahmā, -and destruction of the world; a year of Brahmā, his life; a Kalpa; -Parardha; the past or Padma Kalpa the present or Varaha. - -Section IV.—Nārāyana's appearance, in the beginning of the Kalpa, as the -Varaha or Boar; Prīthivi addresses him; he raises the world from beneath -the waters; hymned by Sanandana and the Yogis. The earth floats on the -ocean; divided into seven zones. The lower spheres of the universe -restored. Creation renewed. - -Section V.—Vishnu as Brahmā creates the world. General characteristics -of creation. Brahmā meditates, and gives origin to immovable things, -animals, gods, men. Specific creation of nine kinds; Mahat, Tanmatra, -Aindriya, inanimate objects, animals, gods, men, Anugraha Kaumara. More -particular account of creation. Origin of different orders of beings -from Brahmā's body under different conditions; and of the Vedas from his -mouths. All things created again as they existed in a former Kalpa. - -Section VI.—Origin of the four castes; their primitive state. Progress -of Society. Different kinds of grain. Efficacy of sacrifice. Duties of -men; regions assigned them after death. - -Section VII.—Creation continued. Production of the mind-born sons of -Brahmā; of the Prajāpatis; of Sanandana and others; of Rudra and the -eleven Rudras; of the Manu Swayambhuva, and his wife Satarupa; of their -children. The daughters of Daksha, and their marriage to Dharma and -others. The progeny of Dharma and Adharma. The perpetual succession of -worlds, and different modes of mundane dissolution. - -Section VIII.—Origin of the Rudra; his becoming eight Rudras; their -wives and children. The posterity of Bhrigu. Account of Sri in -conjunction with Vishnu. (Sacrifice of Daksha). - -Section IX.—Legend of Lakshmi, Durvasa gives a garland to Indra; he -treats it disrespectfully, and is cursed by the Muni. The power of the -gods impaired; they are oppressed by the Dānavas, and have recourse to -Vishnu. The churning of the ocean. Praises of Sri. - -Section X.—The descendants of the daughters of Daksha married to the -Rishis. - -Section XI.—Legend of Dhruva, the son of Uttanpada; he is unkindly -treated by his father's second wife; applies to his mother; her advice; -he resolves to engage in religious exercises; sees the seven Rishis, who -recommend him to propitiate Vishnu. - -Section XII.—Dhruva commences a course of religious austerities. -Unsuccessful attempts of Indra and ministers to distract Dhruva's -attention; they appeal to Vishnu, who allays their fears and appears to -Dhruva. Dhruva praises Vishnu, and is raised to the skies as the -pole-star. - -Section XIII.—Posterity of Dhruva. Legend of Vena; his impiety, he is -put to death by the Rishis. Anarchy ensues. The production of Nishad and -Prithu; the latter the first king. The origin of Suta and Magadha they -enumerate the duties of kings. Prithu compels Earth to acknowledge his -authority; he levels it; introduces cultivations; erects cities. Earth -called after him Prithivi; typified as a cow. - -Section XIV.—Descendants of Prithu. Legend of the Prachetas they are -desired by their father to multiply mankind by worshipping Vishnu; they -plunge into the sea, and meditate on and praise him; he appears and -grants their wishes. - -Section XV.—The world overrun with trees; they are destroyed by the -Prachetasas. Soma pacifies them, and gives them Marisha to wife; her -story; the daughter of nymph Pramlocha. Legend of Kandu, Marisha's -former history. Daksha the son of the Prachetasas; his different -characters; his sons; his daughters; their marriage and progeny allusion -to Prahlāda, his descendant. - -Section XVI.—Inquiries of Maitreya respecting the history of Prahlāda. - -Section XVII.—Legend of Prahlāda. Hiranyakashipu, the sovereign of the -universe; the gods dispersed, or in servitude to him; Prahlāda, his son -remains devoted to Vishnu; questioned by his father, he praises Vishnu; -Hiranyakashipu orders him to be put to death, but in vain; his repeated -deliverance; he teaches his companions to adore Vishnu. - -Section XVIII.—Hiranyakashipu's reiterated attempts to destroy his son; -their being always frustrated. - -Section XIX.—Dialogue between Prahlāda and his father; he is cast from -the top of the palace unhurt; baffles the incantation of Samvara; he is -thrown fettered into the sea; he praises Vishnu. - -Section XX.—Vishnu appears to Prahlāda. Hiranyakashipu relents and is -reconciled to his son; he is put to death by Vishnu as the Nrisingha, -Prahlāda becomes king of the Daityas; his posterity; fruit of hearing -the story. - -Section XXI.—Families of the Daityas. Descendants of Kasyapa by Danu. -Children of Kasyapa by his other wives. Birth of the Mārutas, the sons -of of Diti. - -Section XXII.—Dominion over different provinces of creation assigned to -different beings. Universality of Vishnu. Four varieties of spiritual -contemplation. Two conditions of spirit. The perceptible attributes of -Vishnu; types of his imperceptible properties. Vishnu everything. Merit -of hearing the first book of the Vishnu Purana. - -PART II. - -Section I.—Descendants of Priyavrata, the eldest son of Swayambhuva -Manu; his ten sons; three adopt a religious life; the others become -kings of seven Dwipas, or isles, of the earth. Agnidhras, king of -Jambu-dwipa divides it into nine portions, which he distributes amongst -his sons, Nabhi king of the south succeeded by Bharata; India named -after him Bhārata; his descendants reign during the Swayambhuva -Manwantara. - -Section II.—Description of the earth. The seven Dwipas and seven seas -Jambu-dwipa. Mount Meru; its existence and boundaries. Extent of -Illavrita. Groves, lakes, and branches of Meru. Cities of the Gods. -Rivers. The forms of Vishnu worshipped in different Varthas. - -Section III.—Description of Bharata-Varsha; extent; chief mountains; -nine divisions; principal nations; superiority over other Varshasi -especially as the seat of religious acts. - -Section IV.—Account of kings, divisions, mountains, rivers, and -inhabitants of the other Dwipas viz. Plaksha, Silmala, Kusa, Krauneba, -Sāka, and Pushkara; of the oceans separating them; of the tides; the -confines of the earth; the Lokaloka Mountain. Extent of the whole. - -Section V.—Of the regions of Patala, below the earth. Nārada's praises -of Patala. Account of the serpent Sesha. First teacher of astronomy and -astrology. - -Section VI.—Of the different hells, or divisions of Naraka, below -Patala; the crimes punished in them respectively; efficacy of expiation; -meditation on Vishnu the most effective expiation. - -Section VII.—Extent and situation of the seven spheres viz., earth, sky, -planets, Moharloka, Janaloka, Tapoloka, and Satyaloka. Of the egg of -Brahmā and its elementary envelopes. Of the influence of the energy of -Vishnu. - -Section VII.—Description of the Sun; his chariot; its two axles; his -horses. The cities of the regents of the cardinal points. The Sun's -course; nature of his rays; his path along the ecliptic. Length of day -and night. Divisions of time; equinoxes and solstices, months, years, -the cyclical yuga, or age of five years. Northern and southern -declinations. Saints on the Lokaloka mountain. Celestial paths of the -Pitris, gods, Vishnu. Origin of the Ganga, and separation, on the top of -Meru into four great rivers. - -Section IX.—Planetary system, under the type of a Sisumara or porpoise. -The earth nourished by the Sun. Of rain whilst the Sun shines. Of rain -from clouds. Rain the support of vegetation, and thence of animal life. -Nārāyana the support of all beings. - -Section X.—Names of the twelve Adityas. Names of the Rishis, Gandharvas, -Apsaras, Yakshas, Uragas, and Rākshasas, who attend the chariot of the -sun in each month of the year. Their respective functions. - -Section XI.—The sun distinct from, and supreme over, the attendance on -his car; identical with the three Vedas and with Vishnu; his functions. - -Section XII.—Description of the Moon; his chariot, horses, and course, -fed by the Sun; drained periodically of ambrosia by the progenitors and -gods. The chariots and horses of the planets; kept in their orbits by -aerial chains attached to Dhruva. Tropical members of the planetary -porpoise. Vasudeva alone real. - -Section XIII.—Legend of Bharata. Bharata abdicates his throne and -becomes an ascetic; cherishes a fawn, and becomes so much attached to it -as to neglect his devotions; he dies; his successive births; works in -the fields and is pressed as a palanquin-bearer for the Raja of Sauvira; -rebuked for his awkwardness; his reply; dialogue between him and the -king. - -Section XIV.—Dialogue continued, Bharata expounds the nature of -existence, the end of life, and the identification of individual with -universal spirit. - -Section XV.—Bharata relates the story of Ribhu and Nidagha, the latter, -the pupil of the former, becomes a prince, and is visited by his -preceptor, who explains to him the principles unity and departs. - -Section XVI.—Ribhu returns to his disciple, and perfects him in divine -knowledge. The same recommended to the Rajah by Bharata, who thereupon -obtains final liberation. Consequences of hearing this legend. - -PART III. - -Section I.—Accounts of the several Manus and Manwantaras Shwarochisha -the second Manu; the divinities, the Indra, the seven Rishis of his -period and his sons. Similar details of Auttami, Tamasa, Raivata, -Chakshusha, and Vaivaswata. The forms of Vishnu, as the preserver, in -each Manwantara. The meaning of Vishnu. - -Section II.—Of the seven future Manus and Manwantaras. Story of Sanjna -and Chhaya, wives of the Sun. Savarni son of Chhaya the eighth Manu. His -successors, with divinities, &c of their respective periods. Appearance -of Vishnu in each of the four Yugas. - -Section III.—Division of the Vedas into four portions, by a Vyasa in -every Dwapara age. List of the twenty-eight Vyasas of the present -Manwantara. Meaning of the word Brahmā. - -Section IV.—Division of the Veda, in the last Dwapara age, by the Vyasa -Krishna Dwaipayana. Paila made reader of the Rich; Vaisampayana of the -Yajush; Jaimani of the Saman and Sumantu of the Atharvan. Suta appointed -to teach the historical poems. Origin of the four parts of the Veda. -Sanhitas of the Rig Veda. - -Section V.—Division of the Yajur-veda. Story of Yajnawalkya forced to -give up what he has learned, picked up by others, forming the -Taittiriya-yajush. Yajnawalkya worships the Sun who communicates to him -the Vajasaneyi-yajush. - -Section VI.—Divisions of the Sama-veda; of the Atharva-veda. Four -Pauranik Sanhitas. Names of the eighteen Puranas. Branches of knowledge. -Classes of Rishis. - -Section VII.—By what means men are exempted from the authority of Yama, -as narrated by Bhishma to Nakula. Dialogue between Yama and one of his -attendants. Worshippers of Vishnu not subject to Yama. How they are to -be known. - -Section VIII.—How Vishnu is to be worshipped as related by Aurva to -Sagara. Duties of the four castes, severally and in common; also in time -of distress. - -Section IX.—Duties of the religious student, householder, hermit and -mendicant. - -Section X.—Ceremonies to be observed at the birth and naming of a child. -Of marrying or leading a religious life. Choice of a wife. Different -modes of marrying. - -Section XI.—Of the Sadacharas or perpetual obligation of a householder. -Daily purifications, ablutions, libations, and oblations; hospitality; -obsequial rites; ceremonies to be observed at meals, morning and evening -worship, and on going to rest. - -Section XII.—Miscellaneous obligations—purificatory, ceremonial and -moral. - -Section XIII.—Of Sraddhas, or rites in honour of ancestors, to be -performed on occasions of rejoicing. Obsequial ceremonies. Of the -Ekoddishta or monthly Srāddha, and the Sapindana or annual one. By whom -to be performed. - -Section XIV.—Of occasional Sraddhas, or obsequial ceremonies; when most -efficacious, and at what places. - -Section XV. What Brahmans are to be entertained at Sraddhas; Different -prayers to be recited. Offerings of food to be presented to deceased -ancestor. - -Section XVI.—Things proper to be offered as food to deceased ancestors; -prohibited things. Circumstances vetiating a Srāddha; how to be avoided. -Song of the Pitris or progenitors, heard by Ikshwāku. - -Section XVII.—Of heretics, or those who rejects the authority of the -Vedas; their origin, as described by the Vasistha to Bhishma; the gods, -defeated by the Daityas, praise Vishnu; an illusory being or Buddha, -produced from his body. - -Section XVIII.—Buddha goes to the earth and teaches the Daityas to -contempt the Vedas; his sceptical doctrines; his prohibition of animal -sacrifices. Meaning of the term Bauddha. Tainas and Bauddhas, their -tenets. The Daityas loose their power and are overcome by the gods. -Meaning of the term Nagna. Consequences of neglect of Duty. Story of -Satadbanu and his wife Saivya. Communion with heretics to be shunned. - -PART IV. - -Section I.—Dynasties of kings. Origin of the Solar dynasty from Brahmā. -Sons of the Manu Vaivaswata. Transformation of Illa or Sudyumna. -Descendants of the sons of Vaivaswata; those of Nedishta. Greatness of -Marutha, kings of Vaisali. Descendants of Saryati. Legend of Raivata; -his daughter Revati married to Baloram. - -Section II.—Dispersion of Revata's descendants; those of Drisha; those -of Nabhaga. Birth of Ikshwaku, the son of Vaivaswata; his sons. Line of -Vikukshi. Legend of Kakutstha; of Dhundhumara; of Yuvanāswa; of -Mandhatri; his daughter married to Sauvari. - -Section III.—Shaubhri and his wives adopt an ascetic life, Descendant of -Mandhatri. Legend of Narmāda and Purukutsa. Legend of Trisanku, Bahu -driven from his kingdom by the Haihayas and Talajanghas. Birth of -Sagara; he conquers the barbarians, imposes upon them distinguishing -usage, and excludes them from offerings to fire and the study of Vedas. - -Section IV.—The progeny of Sagara; their wickedness; he performs an -Aswamedha; the horse stolen by Kapila; found by Sagara's sons who are -all destroyed by the sage; the horse recovered by Ansumat; his -descendants. Legend the Mitrasaha or Kalmashapada the son of Sudasa. -Legend of Khatwanga. Birth of Rāma and other sons of Dasaratha. Epitome -of the history of Rāma; his descendant and those of his brothers. Line -of Kusha. Vrihadbala, the last, killed in the great war. - -Section V.—Kings of Mithila. Legend of Nimi, the son of Ikshwaku. Birth -of Janaka. Sacrifice of Siradhwaja. Origin of Sitā. Descendant of -Kusadhwaja. Krita the last of Maithila princes. - -Section VI.—Kings of the lunar dynasty. Origin of Soma or the moon; he -carries off Tara, the wife of Vrihaspati; war between the gods and -Asuras in consequence; appeared by Brahmā, Birth of Budha; marred to -Illa, daughter of Vaivaswata. Legend of his son Pururavas, and the nymph -Urvashi; the former institutes offerings with fire; ascends to the -sphere of the Gandharvas. - -Section VII.—Sons of Pururavas. Descendants of Amavasu. Indro born as -Gadhi. Legend of Richika and Satyavati; Birth of Jatnadagna and -Viswamitra. Parasurama the son of the former. Sunahseplas and others the -sons of Viswamitra forming the Kausika race. - -Section VIII.—Sons of Ayus. Line of Kshatravriddha, or Kings of Kashi. -Former birth of Dhawntari. Various names of Pratarddana. Greatness of -Alarka. - -Section IX—Descendants of Raji, son of Ayas, Indra resigns his throne to -him; claimed after his death by his sons, who appostatise from the -religion of the Vedas, and are destroyed by the Indra. Descendants of -Pratikshatra, son of Kshatravriddha. - -Section X.—The sons of Nahusha. The sons of Yayati; he is cursed by -Sukra; wishes his sons exchange their vigour for his infirmities. Puru -alone consents. Yayati restores him his youth; divides the earth amongst -his sons under the supremacy of Puru. - -Section XI.—The Yadava race, or descendants of Yadu. Karttavirja obtains -a boon from Dattatreya; takes Ravana prisoner; is killed by Parasurama; -his descendant. - -Section XII.—Descendants of Kroshtri; Jyamaghas connubial affection for -his wife Saivya, their descendants kings of Vidharbha and Chedi. - -Section XIII.—Sons of Satawata. Bhoja princes of Mrittiktavati. Surja -the friend of Satrajit; appears to him in a bodily from; gives him the -Syamantaka gem; its brilliance and marvellous properties. Satrajit gives -it to Prasena, who is killed by a lion; the lion killed by the bear -Jambavat. Krishna suspects of killing Prasena, goes to look for him in -the forests; traces the bear to his cave, fights with him for the jewel; -the contest prolonged, supposed by his companions to be slain; he -overthrows Jambavat, then marries his daughter Jāmbavati, returns with -her and the jewel to Dwārakā and restores the jewel to Satrajit, and -marries his daughter Satyabhāmā. Satrajit murdered by Sataddhanwan; -avenged by Krishna. Quarrel between Krishna and Balarāma. Akrura -possessed of the jewel; leaves Dwārakā. Public calamities. Meeting of -the Yādavas. Story of Akrura's birth; is invited to return; accused by -Krishna of having the Syamantaka jewel; produces it in full assembly; it -remains in his charge; Krishna acquitted of having purloined it. - -Section XIV.—Descendants of Sini, of Anamitra, of Swaphalka and Chittra, -of Andhaka. The children of Devaka, and Ugrasena. The descendants of -Bhajamana. Children of Sura; his son Vasudeva; his daughter Pritha -married to Pandu; her children, Yudhishthira and his brothers; also -Karna by Aditya. The sons of Pandu by Madri. Husbands and children of -Sura's other daughter. Previous births of Sisupala. - -Section XV.—Explanation of the reason why Sisupal in his previous births -as Hiranyakashipu and Ravana was not identified with Vishnu on being -slain by him, and was so identified when killed as Sisupala. The wives -of Vasudeva; his children; Balarāma and Krishna his sons by Devaki both -apparently of Rohini and Yasoda. The wives and children of Krishna. -Multitude of the descendants of Yadu. - -Section XVI.—Descendants of Turvasu. - -Section XVII.—Descendants of Druhyu. - -Section XVIII.—Descendants of Anu. Countries and towns named after some -of them, as Anga, Banga and others. - -Section XIX.—Descendants of Puru. Birth of Bharata, the son of -Dushyanta; his sons killed; adopts Bharadwaja or Vitatha. Hastin, -founder of Hastināpur. Sons of Ajamidha, and the races derived from -them, as Panchalas, etc. Kripa and Kripi found by Santanu. Descendants -of Ritsha, the son of Ajamidha, Kurukshetra named from Kuru. Jarasandha -and other kings of Magadha. - -Section XX.—Descendants of Kuru. Devapi abdicates the throne; assumed by -Santanu; he is confirmed by the Brahmans; Bhishma his son by Ganga; his -other sons. Birth of Dhritarashtra, Pandu and Vidura. The hundred sons -of Dhritarashtra. The five sons of Pandu; married to Draupadi; their -prosperity. Parikshit, the grandson of Arjuna, the reigning king. - -Section XXI.—Future Kings. Descendants of Parikshit, ending with -Kshemaka. - -Section XXII.—Future kings of the family of Ikshwaku, ending with -Sumitra. - -Section XXIII.—Future kings of Magadha, Descendants of Vrihadratha. - -Section XXIV.—Future kings of Magadha. Five Princes of the line of -Pradyota. Ten Saisunagas. Nine Nandas. Ten Mauryas. Ten Sungas. Four -Kanwas. Thirty Andhrabhrityas. Kings of various tribes and castes, and -periods of their rule. Ascendancy of barbarians. Different races in -different regions. Period of universal iniquity, and decay. Coming of -Vishnu as Kalki, Destruction of the wicked and restoration of the -practices of the Vedas. End of the Kali, and return of the Krita age. -Duration of the Kali. Verses chanted by earth, and communicated by Asita -to Tanaka. End of the fourth book. - -PART V: - -Section I.—The death of Kansa announced. Earth, oppressed by the -Daityas, applies to the gods. They accompany her to Vishnu who promises -to give her relief. Kansa imprisons Vasudeva and Devaki. Vishnu's -instructions to Yoganidra. - -Section II.—The conception of Devaki; her appearance; she is praised by -the gods. - -Section III.—Birth of Krishna, conveyed by Vasudeva to Mathura and -exchanged with the new-born daughter of Yasoda. Kansa attempts to -destroy the latter, who becomes Yoganidra. - -Section IV.—Kansa addresses his friends, announces their danger and -orders male children to be put to death. - -Section V.—Nanda returns with the infants Krishna and Balarāma to -Gokula. Putaua killed by the former. Prayers of Nanda and Yasoda. - -Section VI.—Krishna overturns a wagon; casts down two trees. The Gopis -depart to Vrindavana. Sports of the boys. Description of the season of -the rains. - -Section VII.—Krishna combats the serpent Kaliya; alarm of his parents -and companions; he overcomes the serpent, and is propitiated by him; -commands him to depart from the Yamuna river to the ocean. - -Section VIII.—The Demon Dhenuka destroyed by Rāma. - -Section IX.—Sports of the boys in the forest. Prahlamba the Asura comes -amongst them; is destroyed by Rāma, at the command of Krishna. - -Section X.—Description of autumn. Krishna dissuades Nanda from -worshipping Indra; recommends him and the Gopas to worship cattle and -the mountains. - -Section XI.—Indra offended by the loss of his offerings causes heavy -rains to deluge Gokula. Krishna holds up the mountain Gobardhana to -shelter the cowherds and their cattle. - -Section XII.—Indra comes to Gokula; praises Krishna and makes him prince -over the cattle. Krishna promises to befriend Arjuna. - -Section XIII.—Krishna praised by the cowherds; his sports with Gopis, -their imitation and love of him, The Rasa dance. - -Section XIV.—Krishna kills the demon Arishta, in the form of a bull. - -Section XV.—Kansa informed by Nārada of the existence of Krishna and -Balarāma; he sends Kesin to destroy them and Akrura to bring them to -Mathura. - -Section XVI.—Kesin in the form of a horse, slain by Krishna; he is -praised by Nārada. - -Section XVII.—Akrura's meditation to Krishna, his arrival at Gokula; his -delight at seeing Krishna and his brother. - -Section XVIII.—Grief of the Gopis on the departure of Krishna and -Balarāma with Akrura; their leaving Gokula. Akrura bathes in the Yamuna; -beholds the divine form of the two youths, and praises Vishnu. - -Section XIX.—Akrura conveys Krishna and Rāma near to Mathura, leaves -them; they enter the town. Insolence of Kansa's washerman; Krishna kills -him. Civility of a flower-seller; Krishna gives him his benediction. - -Section XX.—Krishna and Balarāma meets Kubja; she is made straight by -the former; they proceed to the palace. Krishna breaks a bow intended -for a trial of arms. Kansa's orders to his servants. Public games. -Krishna and his brother enter the arena; the former wrestles with -Chanura, the latter with Mushtika, the king's wrestlers; who are both -killed. Krishna attacks and slays Kansa; he and Balarāma do homage to -Vasudeva, and Devaki; the former praises Krishna. - -Section XXI—Krishna encourages his parents; places Ugrasena on the -throne; becomes the pupil of the Sandipani, whose son he recovers from -the sea, he kills the marine demon, Panchajana, and makes a horn of his -shell. - -Section XXII.—Jarasandha besieges Mathura; is defeated, but repeatedly -renews the attack. - -Section XXIII.—Birth of Kalayavana; he advances against Mathura, Krishna -builds Dwārakā and sends thither the Yadava tribe; he leads Kalayavana -into the cave of Muchukunda; the latter awakes, consumes the Yavana -king, and praises Krishna. - -Section XXIV.—Muchukunda goes to perform penance, Krishna takes the army -and treasures of Kalayavana, and repairs with them to Dwārakā. Balarāma -visits Vraia; inquires its inhabitants after Krishna. - -Section XXV.—Balarāma finds wine in the hollow of a tree and becomes -inebriated; commands the Yamuna to come to him, and on her refusal drags -her out of her course; Lakshmi gives him ornaments and a dress; he -returns to Dwārakā and marries Revati. - -Section XXVI.—Krishna carries off Rukmini; the princes who come to -rescue her repulsed by Balarāma. Rukmin overthrown but spared by -Krishna, found Bhojakata. Pradyumna born of Rukmini. - -Section XXVII.—Pradyumna stolen by Sambara; thrown into the sea, and -swallowed by a fish; found by Mayadevi; he kills Sambara, marries -Mayadev, and returns with her to Dwārakā. Joy of Rukmini and Krishna. - -SECTION XXVIII.—Wives of Krishna, Pradyumna's son Anirudha; nuptials of -the latter. Balarāma beat at dice, becomes incensed, and slays Rukmin -and others. - -Section XXIV.—Indra comes to Dwārakā, and reports to Krishna the tyranny -of Naraka. Krishna goes to his city, and puts him to death. Earth gives -the earrings of Aditi to Krishna and praises him. He liberates the -princesses made captive by Naraka, sends them to Dwārakā, and goes to -Swarga with Satyabhāmā. - -Section XXX.—Krishna restores her earrings to Aditi, and is praised by -her; he visits the garden of Indra and at the desire of Satyabhāmā -carries off the Pārijāta tree. Sachi excites Indra to its rescue. -Conflict between the gods and Krishna, who defeats them. Satyabhāmā -derides them. They praise Krishna. - -Section XXXI.—Krishna with Indra's consent, takes the Pārijāta tree to -Dwārakā; marries the princesses rescued from Naraka. - -Section XXXII.—Children of Krishna. Usha the daughter of Bana, sees -Aniruddha in a dream, and becomes enamored of him. - -Section XXXIII.—Bana solicits Siva for war; finds Aniruddha in the -palace, and makes him prisoner. Krishna, Balarāma, and Pradyumna come to -his rescue. Siva and Skandha aid Bana; the former is disabled; the -latter put to flight, Bana encounters Krishna who cuts off all his arms, -and is about to put him to death. Siva intercedes and Krishna spares his -life. Vishnu and Siva are the same. - -Section XXXIV.—Paundraka, a Vasudeva, assumes the insignia and style of -Krishna, supported by the king of Kasi. Krishna marches against and -destroys them. The son of the king sends a magical being against -Krishna; destroyed by his discus, which also sets Benares on fire, and -consumes it and its inhabitants. - -Section XXXV.—Samba carries off the daughter of Duryodhana but is taken -prisoner. Balarāma comes to Hastināpur, and demands his liberation; it -is refused; in his wrath he drags the city towards him, to throw it into -the river. The Kuru chiefs give up Samba and his wife. - -Section XXXVI.—The Asura Dwivida in the form of an ape destroyed by -Balarāma. - -Section XXXVII.—Destruction of Yadavas. Samba and others deceive and -ridicule the Rishis. The former bears an iron pestle, it is broken, and -thrown into the sea. The Yadavas go to Prabhasa by desire of Krishna; -they quarrel and fight and all perish. The great serpent Sesha issues -from the mouth of Rāma. Krishna is shot by a hunter, and again becomes -one with universal spirit. - -Section XXXVIII.—Arjuna comes to Dwārakā, and burns the dead and takes -away the surviving inhabitants. Commencement of the Kali age. Shepherds -and thieves attack Arjuna and carry off the women and wealth. Arjuna -regrets the loss of his prowess to Vyasa; who consoles him and tells him -the story of Ashtavakra's cursing the Apsaras. Arjuna and his brothers -place Pariskhit on the throne, and go to the forests. End of the fifth -book. - -PART VI. - -Section I.—Of the dissolution of the world; the four ages; the decline -of all things, and deterioration of mankind, in the Kali age. - -Section II.—Redeeming properties of the Kali age. Devotion to Vishnu, -sufficient to salvation in that age for all castes and persons. - -Section III.—Three different kinds of dissolution. Duration of a -Parardha. The Clepsydra, or vessel for measuring time. The dissolution -that occurs at the end of a day of Brahmā. - -Section IV.—Continuation of the account of the first kind of -dissolution. Of the second kind, or elemental dissolution; of all being -resolved into primary spirit. - -Section V.—The third kind of dissolution, or final liberation from -existence. Evils of worldly life. Sufferings of infancy, manhood, old -age. Pains of hell. Imperfect felicity of heaven. Exemption from birth -desirable by the wise. The nature of spirit or god. Meaning of the terms -Bhagavat and Vasudeva. - -Section VI.—Means of attaining liberation. Anecnotes of Khandikya and -Kesidhwaja. The former instructs the latter how to atone for permitting -the death of a cow. Kesidhwaja offers him a requital, and he desires to -be instructed in spiritual knowledge. - -Section VII.—Keshidwaja describes the nature of ignorance, and the -benefits of the Yoga or contemplative devotion. Of the novice and the -adept in the performance of the Yoga. How it is performed. The first -stage, proficiency in acts of restraints and moral duty; the second -particular mode of getting; the third, Pranayama, modes of breathing; -the fourth, Pratyahara, restraint of thought; the fifth, apprehension of -spirit; the sixth retention of the idea. Meditation on the individual -and universal forms of Vishnu. Acquirement of knowledge. Final -liberation. - -Section VIII.—Conclusion of the dialogue between Parāçara and Maitreya. -Recapitulation of the contents of the Vishnupurana; merit of hearing it; -how handed down, Besides of Vishnu. Concluding prayer. - -PART I. - -SECTION I. - -Om![1] Salutation unto Vāsudeva![2] O Pundarikāsha,[3] victory unto -thee! I bow unto thee, O origin of the universe! O Hrishikesha,[4] O -great Purusha, O thou the first born! That Vishnu,[5] who is eternal, -indecayable one, who is Brahmā, the Isvara and the Purusha,—who causeth -the creation, the sustentation and the dissolution (of the world) -consequent on the qualities[6] being agitated,—and from whom hath sprung -the cosmos with Pradhāna,[7] Buddhi, etc.;—may he confer on us excellent -understanding wealth[8] and emancipation! Bowing down unto Vishnu, lord -of the universe, and saluting Brahmā and the rest, and paying reverence -unto my preceptor, I will rehearse the Purāna that is equal to the -Vedas. Saluting and paying homage unto that best of ascetics, -Parāçara—son unto Vasistha's son—versed in annals and the Purānas,[9] -accomplished in the Vedas and the branches thereof, and learned in the -mysteries of the scriptures,—who had finished his first daily -devotions.—Maitreya asked him, saying,—"O preceptor, I have one by one -studied near thee all the scriptures as well as the Vedas and their -branches. It is owing to thy grace that, O foremost of ascetics, almost -all of those that are even our enemies, confess that I have studied all -the branches of knowledge. O thou cognisant of righteousness, I am -desirous of hearing from thee how this universe came into being, and -how, O virtuous one, it shall be in the future; in what, O Brāhmana, the -cosmos consists; wherefrom sprang this system of mobile and immobile -objects; where it lay at first and where it shall dissolve itself; as to -the objects that have manifested themselves; the genesis of the gods; -the establishment of seas and mountains and the earth, and that of the -sun, etc. and the dimensions thereof; the genealogies of the -deities,—all about the Manus, and the Manwantaras,[10] and Kalpas[11] -and Vikalpas of Kalpas composed of the fourfold division into Yugas; the -character of the close of Kalpas; and the entire tendencies of the -Yugas; and, O mighty ascetic, the history of Devarshis[12] and monarchs; -the proper division by Vyāsa of the Vedas into different parts; and the -morality concerning Brāhmanas and others, as well as that of -householders. O son of Vasishtha, I wish to hear all this related by -thee. O Brahmana, incline thy mind favourably unto me, so that, O mighty -anchoret, I may know all this through thy grace". - -Pāraçara said,—"Excellent well; O Maitreya, O thou that art conversant -with righteousness. Thou bringest into my recollection what of old my -grandsire, the reverend Vasishtha, had said of old. When I heard that my -sire had been devoured by the Rākshasa sent by Vicwāmitra, I was wrought -up with an exceeding rage. Then I set about disturbing the sacrifice of -the Rakshas; and in that sacrifice reduced to ashes night-rangers by -hundreds. On the Rakshas undergoing extermination, the eminently pious -Vasishtha, my grandfather, said unto me,—'Do not indulge in excessive -wrath, O child, control this passion of thine. Albeit the Rākshasas did -thus unto thy sire, yet have they not transgressed. This ire springeth -up in fools; but where is the anger of the wise? Who, my child, -destroyeth whom? Persons[13] but reap their acts. O child, anger heweth -away the great and immense asceticism and fame acquired with extreme -toil by men. The prime saints ever banish anger, which retardeth heaven -and emancipation. Therefore, my child, do not thou come under its sway. -No need of burning the night-rangers, who have not wronged. Stop this -sacrifice of thine. Pious people are composed of forgiveness.' Thus -exhorted by my high-souled grandsire, I, for the sake of the dignity of -his speech, stopped the sacrifice. Thereat, that foremost of ascetics, -the reverend Vasishtha was gratified. And it came to pass that there -appeared then Pulastya, son unto Brahmā. And when my grandfather had -offered him arghya,[14] when he had taken his seat, O Maitreya, the -exceedingly righteous elder brother of Pulaha addressed me, saying,—'As, -albeit a mighty enmity existeth (between thyself and the Rākshasas), -thou hast resorted to forgiveness at the words of thy superior, thou -shall master all the branches of knowledge. And as, although highly -enraged, thou hast not cut off my sons, I, O pious one, shall confer on -thee a mighty boon. Thou shalt be the author of the Purāna and -Samhita,[15] and thou shalt attain a consummate knowledge of the -celestials. And through my grace, O child, thy intelligence shall be -clear and unobstructed as concerns the Present and the Past.' Then my -grandsire, the reverend Vasishtha, said,—'What Pulastya hath uttered to -thee, must be so.' At thy question I remember me in full of all that -formerly had been said unto me by Vasishtha and the intelligent -Pulastya. And, O Maitreya, as thou hast asked me, I shall at length -relate unto thee adequately the Purāna Samhitā.—Do thou understand that -properly. This universe hath sprung from Vishnu,—and in Him it is -established. He is the cause of the creation, maintenance and -destruction thereof, and He is the universe". - -SECTION II. - -Parāçara said:—"I bow unto Him that is holy and eternal—the supreme Soul -who is ever uniform,—even Vishnu, the Lord of all. I bow unto -Hiranyagarbha, unto Hara and Sankara, unto Vasudeva the saviour, even -him who bringeth about creation, maintenance and destruction to -everything. I bow unto him that is uniform yet hath a multiplicity of -forms; who is both subtle and gross;—who is manifested and unmanifested; -unto Vishnu, the cause of salvation. I bow unto Vishnu, the supreme -Soul, who pervadeth the universe, and who is the fundamental cause of -the creation, sustenance and extinction of everything. And bowing down -unto Him, who is the stay of the universe,—who is minuter than the -minutest monad,—who resides in every being—unto the undeteriorating -foremost Purusha, who is extremely pure, and constitutes knowledge of -the highest kind,—who in consequence of the erroneous sight (of people) -seemeth to be endowed with a shape; unto the Vishnu who can compass the -creation, maintenance and destruction of the universe,—saluting the Lord -of the world, un-born, unchangeable and undeteriorating,—I shall relate -what formerly, asked by Paksha and other great ascetics, the reverend -lotus sprung Great-sire said unto them, and what they rehearsed unto -king Purukutsa on the banks of the Narmadā; and what he, in his turn, -related to Sāraswata,—and the last unto me. He who is Prime and Greater -than the greatest, who is the supreme Soul resident in himself,—who -cannot be differentiated by by form, color, etc, who is without -deterioration or destruction, and without birth, growth and dissolution; -who can only be asserted as existing,—is called by the learned Vāsudeva, -in consequence of his existing everywhere and in all objects.[16] That -Brahmā is prime and eternal,—without birth, change or deterioration. He -is uniform, and pure in consequence of the absence of the ignoble. He is -all this (that is)—he is Manifested and Unmanifested;[17] and he exists -as the Primal Purusha and Time. O twice-born one, the first form of the -Primæval Brahmā is a Male Being. His other forms are Manifested and -Unmanifested, Time and the rest.[18] The wise see that sacred state of -Vishnu, which is superior to Pradhāna Purusha,[19] Manifest and Time. -The forms of Vishnu, first consisting of Pradhāna, Purusha, Manifest and -Time are the causes and expressions[20] of creation, sustenance, and -destruction. Do thou understand that Vyakta,[21] Vishnu, Avyakta, -Purusha and Time are the exertions of Him, resembling those of a child -sporting. That which is the Unmanifested Cause, is called subtle Nature -by the foremost saints,—external, and instinct with cause and effect. It -is indestructible, supportless, immeasurable, undeteriorating, real -devoid of sound or touch, and without form, etc. It hath three several -modes;—and is the mother of the Universe, without beginning and is the -end of all. Formerly after the universal dissolution, everything was -permeated by it. O Brāhmana, those versed in the language of the -Veda,—exercising self-control and meditating the Deity, read the sense -expressive of Pradhāna, thus. Day was not, nor night, nor sky, nor -earth. And there was neither darkness nor yet light. And there existed -then Pradhāna, Brahmā and the Purusha,—incapable of being apprehended by -ear and the other organs, or the intellect. As O Vipra, the prime Vishnu -hath two forms, Pradhāna and Purusha, so, O twice-born one, he hath -another, which is joined to him (on the occasion of creation) and -severed from him during the universal dissolution; and this is called -Kāla. (Time). During the past dissolution, in consequence of the Vyakta -remaining nascent in Prakriti, this circumstance in popular parlance is -called Kāla. O twice-born one, the revered Kāla hath no beginning and -hath no end; and in it genesis, stability and dissolution are -uninterrupted. On the occasion of the universal dissolution, when -Prakriti and Purusha remain separate, O Maitreya, there exists the form -of Vishnu termed Kāla. Then at the time of creation, the supreme Brahmā, -the Prime spirit pervading the universe, reaching everywhere—the lord of -all beings, and the soul of all—the foremost Lord, Hari, entering into -Pradhāna and Purusha, agitated them. And as odour, simply by reason of -its proximity, and without any act, stirreth the mind, even so did the -Supreme Lord. That best of males, O Brāhmana, is he that stirreth, and -He it is that is stirred; he possessing in himself the three modes alike -when in equilibrium and when not, entereth into Pradhāna. And that Lord -of lords, Vishnu, manifests himself in gross elements in subtle objects, -and in such forms as Brahmā and others. And, O best of twice-born ones, -on the occasion of creation, from the equipoise of the principles -presided over by Kshetrajna,[22] springs up that which manifests the -principles.[23] And then Pradhāna overspread Mahat; and the three kinds -of Mahat pertaining respectively to goodness, passion and foulness, were -enveloped by Pradhāna, even as the rind envelopeth the seed. And from -the three kinds of Mahat sprang three kinds of ahankāra;[24] -(consciousness,) viz., vaikārika, taijasa and bhutādi.[25] And, O mighty -ascetic, as Pradhāna had enveloped Mahat, that cause of the elements and -the senses, viz., akankāra from its containing the three principles, was -in its turn, enveloped by Mahat. Then the bhutādi,[26] etc., being -wrought, produced the rudiments of sound, and from the latter came into -being ether, having the property of sound. And (anon) the bhutādi -overspread the rudiments of sound as well as the ether; and, ether being -wrought, produced the rudiments of touch; and then sprang the powerful -air, whose property is known to be touch. And ether furnished with -nascent audibility, covered air, endowed with tangibility. And then the -air, wrought up, brought forth the rudiments of form. Light came from -the air, and its property is said to be form. And the rudimental air -endowed with touch, enveloped the rudimental tangibility. And light, -being agitated, caused the taste; and therefrom sprang water, the -residence of taste. And the rudiments of form overspread the rudiments -of taste. And water, stirred, developed the rudiments of odour; -therefrom sprang hardness endued with the property of odour. The subtle -condition of a property existing in diverse objects is called Tanmātra. -In consequence of the Tanmātras not being differentiated, they are -undistinguishable; they are not agreeable or unpleasant of cause -dullness,—and they are not marked by any distinguishing feature. From -the consciousness related to darkness sprang the five rudiments and the -five elements; from the conciousness relating to light sprang the organs -of sense and from the consciousness relating to goodness sprang the ten -deities.[27] The mind is the eleventh (organ).[28] The deities are known -to have sprung from the principle of goodness. O twice-born one, the -touch, the eye, the nose, the tongue, and the ear for the fifth, are -designed for the perception of sound, etc. and are backed by intellect. -The other organs are the anus, the organs of generation, the hands, the -feet, and the vocal organs for the fifth; and the functions of these are -excretion, articulation, motion, and mechanic labor. Ether, air, light, -water, and earth, O Brāhmana, are respectively furnished with the -properties of sound etc. and in consequence of their being agreeable or -otherwise, or bringing on delusion,—they are known as Vicesha. - -"And endowed with distinct energies, they without combining, and being -all of them interfused, could not create objects. And then, coming -together, and each supporting the others, they attained firmness and -harmony and a uniform appearance. And in consequence of their being -presided over by the Purasha, and favored by Pradhana, (who was ripe for -it), those, commencing from Mahat and ending in Vishesha, brought forth -an egg. And that egg resembling a watery bubble, fostered by the -elements, attained dimensions. O thou of exceeding intelligence; and -that egg formed by Prakriti, resting on water, became the body of Vishnu -wearing the form of Brahmā,—And there Vishnu—lord of the universe—who is -incapable of being perceived,—becoming manifest, remained in the form of -Brahmā.[29] And Meru became the bellows-like inner covering of that -exceedingly high-souled one, and the other mountains became his outer -covering; and the seas served for his water in the womb. And, O Vipra, -in that egg sprang mountains and islands, and seas, light, and numbers -of worlds, and deities, Asuras and human beings. And that egg was -environed ten times successively with water, fire, air, ether, and -bhutādi and the bhutādi was surrounded in the same way by mahat.[30] And -mahat along with all those was also covered by avyakta.[31] As the -internal cocoanut fruit is covered by the external rind, etc., even so -was the egg surrounded by the natural coverings. Then the lord of the -universe, inspiring the principle of passion,[32] and becoming Brahmā, -became engaged on creation. And until the expiry of Kalpa,[33] the -worshipful Vishnu of immeasurable power, instinct with the principle of -goodness, sustaineth creation. And at the end of a Kalpa, O Maitreya, -Janārddana,[34] surcharged with the principle of foulness, wearing a -fierce form and becoming terrific swalloweth up all. And having -swallowed up all beings, anon the cosmos becoming one ocean, the supreme -Lord lieth down on the couch[35] (formed by) the serpent. And walking, -he, wearing the form of Brahmā, again addresseth himself to creation. -And in consequence of his creating, sustaining and dissolving verily one -Janārddana acquireth the appellations of Brahmā, Vishnu and Siva. As -creator, Vishnu createth himself, and, as sustainer, he sustaineth -himself, and, finally, becoming the destroyer, the Lord himself -destroyeth everything. And as earth, water, light, air and ether, all -the organs of sense and the heart go by the name Purusha, (Vishnu as -being the Primal male, is the author of all these.) And, as he is the -lord of all beings, and, as, knowing no decay, he hath the universe for -his form, even he is the creator of all, and his also are the ends -attained by beings".[36] - -SECTION III. - -Maitreya said:—"How can Brahmā, who is devoid of quality and confineless -and pure and unblamed of soul, possibly engage in creation, etc.?" -Thereat Parāçara said,—"As the powers of many an object are -incomprehensible and incapable of being construed to sense, the powers -of creation etc., possessed by Brahmā, like the heat of fire, are also -so. O foremost of ascetics, hearken how the Professor of the eight kinds -of wealth becomes engaged in creation. O wise one, in consequence of the -eternal reverend Vishnu coming into being from objects, as Brahmā the -Grand-father, he is designated as produced. According to the measure set -by him human life is known as consisting of an hundred years. This (age) -is called para, and the half thereof Parārdha. O sinless one, do thou -listen to me as I mention unto thee the divisions of that which I have -named unto thee as the Time-form of Vishnu,—in relation to Him as well -as other creatures, and mobile and immobile objects, and the seas and -all other things, O best of men. O chief of ascetics, a kāsthā is -composed of fifteen nimeshas;[37] thirty kāsthās make up a kalā; and -thirty kalās a muhurta; and as many muhurtas make up a day and a night -unto human beings. As many days and nights form a month; and a month -consists of two fortnights. Six months form an ayana; and a year is -composed of two ayanas, one northern, the other southern. The southern -ayana is the night of the celestials, as the northern is their day. The -period of twelve thousand years of the deities constitute the four -Yugas, viz. Krita, Tretā, and the others.[38] Do thou understand -that.[39] Chronologists say that four, three, two, and one thousand -divine years successively compose Krita and the other Yugas. An hundred -divine years are said to constitute the first twilight, as another -hundred years the last, of the Yuga. The space that intervenes between -these twilights goeth by the name of Yuga, embracing Krita, Tretā and -the rest. And O anchoret, a thousand of the four Yugas, Krita, Tretā, -Dwāpara and Kali, constitute one day of Brahmā. One day of Brahmā O -Brāhmana, compriseth four and ten reigns of the Manus.[40] Listen to the -chronology thereof! The seven saints, the celestials, Sakra, Manu, and -his sons—kings all of them—are created at the same time and, as -formerly,[41] are destroyed at the same time, O excellent one, a little -over seventy-one four Yugas constitute a Manwantara—the period of Manu -as well as the gods. Manwantara takes up over eight lakshas[42] and -fifty-two thousand years; and, O twice-born one, full thirty[43] kotis -above sixty-seven[44] niyutas and about twenty thousand human years. Ten -and fourteen such periods[45] form one day of Brahmā. Then comes on his -sleep[46] and at the end thereof, the universal dissolution. And then -all the triune world, comprising Bhur, Bhuva and the rest, are in -conflagration, and the dwellers of the regions of Maha, exercised with -the heat, resort to the regions of Jana. On the three regions being -reduced to one sheet of sea, that deity, the lotus-sprung Brahmā -instinct with Nārāyana, contemplated by the Yogis[47] of -Janasthāna,—with the intention of swallowing up the three worlds,—lieth -down on the bed (formed by) the serpent. And having spent the night -measuring that period,[48] at the end thereof he begins anew the work of -creation. This is the year of Brahmā and thus is the space of his -hundred years; and the life of that high-souled one is an hundred (such) -years. O thou without sin, one half of Brahmās life is spent. On the -expiration thereof passeth away a Mahākalpa—which is called Pādma. O -twice-born one, this is the Kalpa distinguished as Vatrahā belonging to -the second Parāddha, which is present". - -SECTION IV. - -Maitreya said:—"O mighty ascetic, relate unto me how the reverend Brahmā -whose name is Nārāyana, created all beings at the commencement of the -Kalpa". (Thereat) Parāçara said,—"Hear as to how that god, the lord of -Prajāpati,[49] the reverend Brahmā instinct with Nārāyana, created -beings. On the expiration of the past Kalpa, that Master, Brahmā, -surcharged with the energy of righteousness, awaking from his slumbers, -saw the universe—void of all. And the supreme, incomprehensible -Nārāyana—the lord of the greatest—as the worshipful Brahmā, became -engaged in creation. This sloka is used with reference to the divine -Nārāyana, the creator of the universe, in the form of Brahmā. Apa is -named nāra, having been created by Nara;[50] and in days of yore, -(water) having been the abode of him, he hath hence been called -Nārāyana.—And on the universe becoming one ocean, the creator of all -beings, the Lord resting on water, inferring that the Earth was thus -placed, set his heart on delivering her. And as he, on former occasions, -had assumed the forms of a fish, a Tortoise, etc., he now assumed the -form of a Boar. And for sustaining the entire universe, the lord of -creatures, impregnated with the Veda and sacrifices, of serene soul and -the soul of all,—the Supreme spirit—stay of soul, and the prop of the -Earth,—hymned by the Siddhas inhabiting the region of Jana,—Sauaka and -others,—then entered water.—And seeing him enter the nether regions, -that exalted one, the Earth, bowing low in humility and reverence, began -to praise him. And the Earth said,—'I bow unto thee, who art all being; -I bow unto thee, holding the conch and the mace. Do thou rescue me from -here, now, as, thou hadst formerly done. I had formerly been delivered -by thee. O Janārddana, I as well as other things, such as the sky, etc., -are permeated by thee. Reverence unto thee, O prime spirit, O male soul, -I bow unto thee. I bow unto thee, who art pradhāna and vaykta, and who -art Time. Thou, wearing the forms of Brahmā, Vishnu and Rudra, art the -creator of all beings, and thou art the maintainer as well as the -destroyer thereof. Having destroyed everything, thou, O Govinda,[51] on -the universe having become one Ocean,—contemplated by the pious, -reposest (on the serpent-couch). None knoweth the high mystery -encompassing thee; and the deities do but adore that form in which thou -incarnatest thyself. O supreme Brahmā, adoring thee, those desirous of -emancipation, attain the same. Who, not worshipping Vasudeva, obtaineth -liberation? Thy entire form comprehends ail that may be secured by the -mind, all that may be perceived by sight and the other senses, all that -may be discriminated by thought. And I am supported, and created, and -maintained by thee. And for this it is that people call me Mādhavi.[52] -Victory to thee, O thou that art all knowledge! Victory to thee, who art -gross and undeteriorating! Victory to thee, O thou that art infinite! -Victory to thee, thou that art the Nascent! Victory to thee, thou that -art Manifest. Thou, O lord! O prime of prime souls! O soul of the -Universe! Victory to thee, O master of sacrifice, thou, who art sinless! -Thou art Sacrifice, and Vaskatkāra[53] and thou, Omkarāa[54] and thou, -Fire. Thou art the Vedas, and thou the branches thereof, and thou -Hari,[55] art the person presiding; over sacrifice. Thou art the Sun, -etc., and the planets and stars, and thou the entire universe. And O -foremost god, thou art all that is formless and that is formed, and that -is hard and, O best of male beings, all that I have mentioned and also -all that I have left un mentioned. I bow down unto thee. I bow unto thee -again and again.'" - -Parāçara said:—Thus eulogised by Earth, that graceful one, the holder -thereof, began to roar in Sāma[56] accents. Then heaving up the Earth -with his razors from the deep, the mighty Boar, having eyes resembling -blown lotuses,—and himself like unto lotus-leaves,—rose up like a -gigantic dark-blue mountain. And as he emerged, the troubled water -dashed by the wind forced out from his mouth, surging up, splashed the -highly resplendent and sinless ascetics, Sananda and others, dwellers of -the regions of Jana. And on the nether regions being broken up by the -hoof-impacts (of the boar), the water began to run down with roars; and -the Siddhas constantly inhabiting the regions of Jana, were moved about -by the air of his breath. And the ascetics, placed in the tactual pores -of the mighty bore as he rose up holding the Earth in his abdominal -cavity and kept shaking his Veda-impregnated person,—experienced the -highest bliss. And yogis dwelling in the regions of Jana, Sananda and -others, with delighted hearts, and with heads bent in humility, hymned -the holder of the Earth, remaining moveless, with his eyes -expanded,—saying,—"Victory unto thee, O foremost God of gods,—O -Keçava,[57] O wielder of the conch, mace, sword and discus! The cause of -creation, destruction and sustentation, save thee, supreme state there -is none whatever. The Vedas are thy feet, and the yupa,[58] thy larger -tooth, and Sacrifice, thy smaller; the place of the (sacrificial fire) -is thy mouth, and the fire itself thy tongue; and darva is thy down. O -Lord, thou art the person presiding over Sacrifice. O mighty soul, day -and night are thy eyes; and that refuge of all—the state of Brahmā, -himself—is thy head; the entire complement of Suktas[59] composeth thy -matted locks; and thy tongue is the sacrificial offerings, O god. O thou -having the (sacrificial) ladle for thy face! O thou who hast the solemn -accents of Sāma for thy voice, O thou that hast the front-part of the -sacrificial ground, for thy body! O thou who hast all the sacrifices for -thy joints! O god, thou hast for thy ears the morality of the Smritis as -well as the Srutis.[60] Be thou propitiated! O undeteriorating one, O -thou that hast the Universe for thy form, we know thee as having covered -the Earth with thy paces, and that thou art the cause and stay thereof. -Thou art the foremost Lord of the cosmos. Be thou gracious! Thou art the -master of the mobile and the immobile. Raised on thy razor-ends, all -this Earth, O Lord, seemeth like a lotus-leaf besmeared with mud on the -tusk of an elephant that hath plunged into a pool of lotuses. O thou of -unparalleled power, all the space between heaven and earth hath been -covered with thy body. O thou, the universe hath been enveloped with -whose splendour, O Lord, prove thou of profit to the universe. Thou art -the sole highest reality,—there is none other, sovereign of the -universe. And this glory in which the mobile and the immobile are -enfolded,—is thine. O thou that art knowledge, unspiritual people, -through ignorance, look upon this form of thine displayed in the world. -Foolish persons, regarding this entire universe impregnated with -knowledge, as real, fall into a sea of delusion. But O supreme lord, -those that are versed in knowledge and are of pure spirit, look on this -entire universe as thy form replete with knowledge. O Sarva, O soul of -all! Be thou gracious! For the good of this world do thou, O thou of -immeasurable soul, raise the Earth up. O lotus-eyed one, confer on us -what is good. Thou, O reverend one, art surcharged with the virtue of -goodness. O Govinda, for the benefit (of all), O lord, raise up this -Earth. O lotus-eyed one, confer on us what is good. Mayst thou incline -thy mind to creation fraught with profit to the universe! We bow unto -thee. O lotus-eyed one, confer on us what is good". - -Parāçara said,—"Thus hymned by the divinities, that supreme soul, the -holder of Earth, at once lifted her up, and set her on the mighty sea. -And, resting on the sea like a giant bark, Earth did not sink in -consequence of the flatness of her frame. Then leveling the Earth, the -worshipful supreme Lord without beginning, placed mountains on her in -proper order. And by his infallible power, that one of truthful purposes -created on the Earth all the mountains that had been burnt on the -occasion of the burning of the foregone creation. And then; properly -dividing the land containing seven islands, he, as formerly, created the -four regions, viz., Bhuva and the rest. And then, possessed with the -principle of passion, the reverend Deity, Hari, wearing the form of -Brahmā and assuming four faces, set about creation, But in the matter of -creation, he was an instrument merely; as the force resident in the -things created, was the principal Cause. Being ripe for development, -(objects at the time of creation) desiderate nothing more. O foremost of -those practising austerities, objects attain their objectivity by virtue -of their inherent force".[61] - -SECTION V. - -Maitreya said:—"O twice-born one, tell thou me truly how the Deity -created celestials, and saints, and Pitris,[62] Dānavas, and men, and -beasts, and trees, and those inhabiting land and water and air; as well -as concerning (the respective) qualities and characters and natures (of -the creatures) dwelling in Earth,—which Brahmā had created at the -commencement of creation". - -Thereat Parāçara said—"O Maitreya, listen thou heedfully! I shall tell -thee how the Lord God created all,—deities and the rest. As he was -contemplating creation as in former Kalpas, through lack of vigilance -was generated Illusion, formed of Foulness.—Five are the kinds of -Illusion which spring from this high-souled one, viz., tamas, moha, -mahamoha, tamisra and andhatamisra.[63] And as (Brahmā) contemplated, -were created five kinds of things, trees, &c., having no sense, -undeveloped internally as well as externally, and of pent-up selves. As -these, trees etc. were the first objects of creation, they are -designated the principal creation. But finding these incapable of -answering the end, he thought of again creating other things. And as he -was revolving creation, sprang up the Tiryyaksrotas.[64] Those that live -in Tiryyaksrotas. They are beasts, &c,—composed mainly of foulness, and -devoid of liberal curiosity. Leading unrestrained lives, these, albeit -devoid of knowledge, deem themselves as possessing the same. Proud, and -considering vastly of themselves, they are subject to eight and twenty -kinds of ills.[65] And although developed internally, they cannot -express themselves to each other. And finding even these as insufficient -for his purpose, (Brahmā) bethought him of other ways; and there came -into being the third class of objects, named Urddhasrotas[66] to whom -the principle of goodness predominates. They have great capacity for -pleasure and happiness; and being developed alike externally and -internally and, in consequence, more fitted to express themselves on -both sides, have been designated Urddhasrotas. This third creation, that -of the deities—is called Tushtatman.[67] And great was the pleasure of -Brahmā on the consummation of this creation. But, deeming these main -creations as not fulfilling his purpose, he revolved within himself -another excellent creation, capable of bringing about his end. As that -one of true resolve was thus meditating, there came forth from avyakta -the arvvyāksrotas competent to accomplish his purpose. And as these eat -by swallowing down, they are called arvvyāksrotas. The are bountifully -developed; and, albeit possessing a share of foulness, have passion in a -larger measure. And it is for this that in them unhappiness -preponderates, and that they act continually.[68] They are developed -internally and externally,—they are human beings fulfilling the purpose -(of the Creator). Thus, O foremost of ascetics, have I narrated unto -thee the genesis of the six orders of creation. Brahmā first created -Mahata, next he created Tanmātras, which reckon as the second class, and -are comprehended under the designation of Bhutasarga.[69] The third -creation is Vaikārika, and is known as aindriya.[70] Thus hath been the -creation of Buddhi and the others, which is called Prākrita.[71] And the -main creation counts as the fourth, and includes the immobile objects. -By the name of Tiryyaksrotas is meant, beasts, &c. And the sixth -creation is Urddhasrotas, which is known as Devasarga.[72] And the -seventh is Arvvāksrotas which is man. The eighth is the creation of -Anugrahas[73] composed of goodness and passion. Five are the -Vaikrita[74] acts of creation; and three are Prākrita.—And they together -constitute Prākrita and Vaikrita. And the ninth is known as Kaumāra. -Thus have I described unto thee the nine acts of creation of the Lord of -creatures. The Prākrita and the Vaikrita are the radical causes of the -world. What wouldst thou further hear of the Lord of the universe, -engaged in creation?" - -Maitreya said—"O ascetics, thou hast narrated unto me in brief the -origin of gods &c. But, O best of the foremost anchorets, I wish to hear -this at length". Parāçara said,—"O Brāhmana, on Brahmā being engaged in -creation, from his mind issued the four orders of beings commencing with -celestials and concluding with the immobile,—and although these are -destroyed at the time of universal dissolution, they are never bereft of -the mental tendencies they acquire in existence, consequent on their -acts; or of the good or bad fortune resulting respectively from their -fair or foul actions.[75] Then desirous of creating deities, Asuras, -ancestors and men, all going under the name of ambha, Brahmā began to -contemplate. And as the lord of beings concentrated his soul, passion -overspread him; and first from forth his hips came out Asuras. And then -(Brahmā) renounced his person surcharged with darkness; and, O Maitreya, -on being renounced by him, Foulness was converted into Night.[76] And -having assumed another body, he (again) became desirous of creating, and -from the face of the pleased Brahmā, came forth, O twice-born one, -celestials surcharged with the virtue of goodness. And that body also -having been resigned, the quality of righteousness was turned into Day. -And therefore it is that Asuras are powerful by night and deities by -day. And he then assumed a person, fraught with goodness; and, he being -honored as a sire, out of him sprang the ancestors. And having created -the ancestors, the Lord renounced that form also. And on being -renounced, the same became Twilight, remaining between day and night. -And then he assumed a person filled with the principle of passion; and, -O foremost of the twice-born ones, thereat sprang men fierce, with -passion entering into their composition. And the lord of creatures -speedily resigned that form also,—And it became Moonlight, which is -termed prāksandhydā.[77] And therefore it is, O Maitreya, man and the -Pitris, become powerful in Moonlight and Twilight. Moonlight, Night, -Day, and Twilight,—these four, are the bodies of Brahmā, endowed with -the three principles. And then he assumed another body filled with the -principle of passion, and thereat sprung Hunger from Brahmā, and from -Hunger, wrath. Then the reverend one in the dark created beings -frightful and bearded, and always exercised with hunger. And (as soon as -these) were created, they rushed at the Lord. And of those that -cried,—‘Ho! don't do this,—save him,'—are Rakshas;[78] and others that -said,—‘We shall eat him up,'—are Yakshas, from Yakshana[79] eating. -Seeing them mischievous, the hair of the Deity fell off,—and having -fallen off from his head, it again rose to his head. And from their -movement (sarpana), the hair became sarpas,[80] —and from their having -fallen off, they are known as ahis.[81] Then the creator of the -universe, waxing wroth, generated some beings of wrathful souls. -Twenty-hued, they are beings subsisting on flesh. And then came forth -from him Gandharvas, whose office is music. O regenerate one, as these -came into being, drinking in strains (of music), they are called -Gandharvas, All these beings created the reverend Brahmā, directed by -inherent force resident in these (respectively). Then he at his pleasure -created another order of beings—fowls of the air. And he created sheep -from his breast, and goats from his mouth. And the lord of creatures -created kine from his womb and flanks. And he created from his feet -horses, elephants, sarabhas,[82] gavayas,[83] deer, camels, mules, -nyankus,[84] and other species. And from his down sprang medicinal herbs -furnished with fruits and roots. And, O twice-born one, at the -commencement of the Tretā-Yuga and on the eve of the Kalpa, Brahmā, -having created the beasts and the drugs, then set them apart -respectively for sacrifice. Fair complexioned males, sheep, horses, -mules, and asses, were called Grāmyā[85] animals. And know also those -that are wild. (These are) beasts of prey, the cloven-hoofed, elephants, -monkeys, and, fifthly, birds, and, sixthly, aquatic animals, and, -seventhly, reptiles. Then from his first mouth he generated the -Gāyatri,[86] the Richas,[87] the Trivatstoma[88] the Rathantara,[89] and -the Agnishtoma[90] among sacrifices. Then from his southern mouth he -created the Yajus,[91] the Trishutva metre, the fifteenth Stoma,[92] the -Vrihat Sāman,[93] and the Uktha.[94] And from his western mouth, he -created the Sāmas and the Fagati metre, the seventeenth Stoma, the -Vairupa[95] and the Atirātra.[96] And from his northern mouth he brought -forth the twenty-first Stoma, the Atharva Veda, the Aptoryāma,[97] the -Anishtubha metre, and the Vairāyya Sāma. Thus from his person came forth -noble and ignoble. And having created gods, Asuras, Pitris, and men, -that lord of beings, the great-sire, at the commencement of the Kalpa, -created Yakshas, Piçāchas,[98] Gandharvas, and numbers of Apsaras; and -that lord, the reverend Brahmā, the first Cause, created Naras,[99] -Kinnaras,[100] Rākshasas, birds, beasts, deer, serpents, and mobile and -immobile objects lasting or other-wise. And in successive creations, -verily each creature is born into those acts which it used to perform in -its former existence.[101] Some are cruel and some kind, some mild and -some harsh, some virtuous and some vicious, some truthful and some -false,—in consequence of their inheriting their respective natures as -developed in previous births; and it is also for this that each affects -a particular course of conduct (in preference to others).[102] The Deity -is the lord of all objects of enjoyment, of all creatures, and all -bodies; and it is the Deity who hath personally divided and -differentiated them. And at the beginning from the Vedic Vocabulary he -assigned names unto creatures, celestials and other, as well as unto -sacrifices; and also fixed forms and shapes thereof. And from the -auditory Veda, he assigned appellations unto the sages,—and appointed -them to their respective functions. And as the signs of the seasons -successively manifest themselves, the characteristics, of the Yugas are -seen in due order. And instinct with energy arising from a desire of -creation, He, actuated by the creative impulse, thus again and again -bringeth about creation at the commencement of Kalpas". - -SECTION VI. - -Maitreya said,—"Thou hast called man by the term Arvvāksrotas. But O -Brāhmana, tell me at length how Brahmā created him. And tell me also how -he created the orders,—and, O mighty ascetic, of their qualities; and -the offices assigned to Vipras and the rest". - -Parāçara said,—"O foremost of twice-born ones, Brahmā of true intents -was inspired with the desire of creating the kosmos from his mouth, O -foremost of twice-born ones, came out creatures surcharged with the -principle of goodness; and from the breast of Brahmā creatures -surcharged with the principle of passion; and from his thighs came out -beings surcharged with both goodness and foulness; and, O best of -regenerate ones, from his feet Brahmā created other beings, who were -impregnated with the principle of dullness. This is the fore-fold -division into orders. And, O excellent Brāhmana, Brāhmanas, Kshatriyas, -Vaiçyas and Sudras, came from the feet, the thighs, the chest and the -mouth of Brahmā. O exalted one, Brahmā brought into being these four -orders capable of satisfactorily performing sacrifices, in order to the -successful celebration of them. O thou cognisant of righteousness, the -celestials, gratified with sacrifices, in turn gratify creatures,—and -therefore sacrifices conduce to welfare. It is men engaged in observing -their proper morality, of pure ways, and good, and walking the path of -righteousness,—who perform sacrifices. It is by virtue of having been -born as human beings that men, O ascetic, can obtain heaven and -emancipation; and, O twice-born one, that they can go to the wished-for -regions. O foremost of ascetics, men (at the beginning) having been -divided into four orders, were reverent and of excellent ways. Then they -lived wherever they liked,—without any let. And they were pure in -heart,—unpolluted; and cleansed in consequence of their observing all -rites. And their minds being pure and the Pure Hari residing in their -heart, they perceived that state which goeth after the name of Vishnu, -and which is genuine knowledge. Then that portion of Hari which is -fraught with Fatality, spread sin (amongst men), causing slight pleasure -and an overmeasure of woe. O Maitreya, this, composed of anger, &c, -springs from the seed of unrighteousness and begets delusion and -covetousness,—and stands in the way of the attainment (of the summum -bonum). And men anon could not (any more) completely attain the eight -kinds of success, Rasa, Ullāsa, &c. And on sin progressing, and those -becoming exceedingly feeble, creatures became subject to physical -changes[103] and to all the miseries consequent thereon. Then they -constructed forts composed of trees, or rocks, or water; and artificial -forts; and cities; and towns. And, O mighty ascetic, they only made -houses in those towns, for shelter from cold, the sun, and other -(physical discomforts). Having thus provided against cold, etc., men -then betook themselves to tasks capable of being performed with the -hands, for subsistence. And Vrihi,[104] barley, wheat, small seeds, -sessame, prijangu,[105] udāra, kodrava,[106] chināka,[107] māsha,[108] -mudga,[109] masura, simbi,[110] kulatkthaka,[111] āraki,[112] oats, and -hemp,—these seventeen kinds, O ascetic, were among the rural plants -grown. And fourteen sorts are the plants intended to be used in -sacrifice, divided into grāmya[113] and āranya[114] Vrihi, barley, -māsha, wheat, small seeds, prijangu, sessame, kulaththaka, these eight -belong to villages. And Syāmāka,[115] nirāba,[116] jartila,[117] -gavedhuka, benuyava, and markataka,[118] (these), O ascetic, (are the -plants growing wild in the woods). These fourteen species of plants, -grāmya and āranya, are intended for the celebration of sacrifices, and -they are very useful for that purpose. All these plants together with -sacrifices are the causes of the increase of population; and it is for -this those versed in the highest significance of things celebrate -sacrifices. By performing sacrifices day after day, one, O foremost of -ascetics, reapeth great good, and hath one's sins, committed, shorn of -their rancour. O mighty-minded one, it is those only in whose minds the -drop of sin attaineth proportions, that set their face against -sacrifices. These, reprobating the ordinance of the Veda and the -divinities presiding over sacrifices, endeavour to stand in the way of -sacrifices. And wicked wights of evil ways and crooked aims, running the -Vedas down, lay the axe at the root of courses leading to progress. -Having created men, the Lord, on their means of subsistence according -with their respective qualities, having been settled, placed them duly -in consonance with dignity; and, O best of those practising -righteousness, ordained the codes of duty in respect of the orders; and -their modes of life; and the regions attainable by them; concerning all -the castes, observing the rules of their respective orders. And the -sphere assigned to Brāhmanas observing the rules of their order, is that -of the Creator himself. And the sphere assigned to Kshatriyas, not -turning away from fight, is that of Indra. And Vaiçyas, following the -laws of their order, attain the regions of Marut.[119] And those -belonging to the Sudra caste that spend their lives in serving (the -other orders), attain the regions of the Gandharvas. Those practising -the Brahmacharyya injunctions attain the regions of Marut belonging to -the eight and eighty thousand ascetics that have drawn up their vital -fluid. And those living in the forest reap the place of the seven sages; -householders repair to the regions of the Creator; and mendicants, to -the sphere named Brahmā. The sphere of the yogis is Amrita[120] —which -is the supreme state of Vishnu himself. Those yogis that contemplate -Brahmā with a single soul,—of these is that supreme state which is seen -by the celestials. The sun, the moon, and the other planets, going to -this region again and again, return therefrom again and again,—but to -this day those that contemplate the twelve-lettered (Mantra),[121] do -not have to return therefrom. Tāmisra, Andhatāmisra, Mahāraurava, -Raurava, Asipatravana, Ghora, and the waveless Kālasutra,—these are -appointed the regions of those that revile the Vedas,—that obstruct -sacrifices; and that abandon their own religion". - -SECTION VII. - -Parāçara said—"Then came forth unto him the mind-sprung beings, -embodying causes and consequences arising from his own person. And out -of the body of that intelligent one came out the souls. And thus were -generated all those mobile and immobile objects beginning with the -deities and concluding with the immovable,—which are established in the -three several spheres,[122] —and of which I have told thee before. And -when these beings of that intelligent one did not multiply, then he -created other mind-begotten sons, resembling himself,— viz. Bhrigu, -Pulastya, Pulaha, Kratu, Angiras, Marichi, Daksha, Atri, and the -mind-sprung Vasishtha. The Purāna saith that these nine resemble Brahmā -himself. Those who formerly had been created by Vedas, being bereft of -love and hate, and possessed of the highest knowledge, did not take to -the world, or produce offspring. And these being indifferent to the -increase of people, a mighty wrath took possession of Brahmā, capable of -consuming the three worlds. And, O anchoret, the entire triune universe -was then illuminated with the flame flowing from the ire of Brahmā. And -then from his furrowed forehead inflamed with wrath sprang Rudra, -resembling the mid-day Sun; having a body, half-female,—terrific; and of -a prodigious person. And saying unto him,—'Divide thou thyself.'—Brahmā -then vanished. Thus directed, he divided himself into a male and a -female. And then he divided the male into one and ten parts; and the -Lord God also divided the female into Saumya,[123] Asaumya,[124] -Santa,[125] Asānta,[126] Sita,[127] Asita,[128] and many other parts -resembling himself. Then the Lord appointed the Self-create Manu, -formerly sprung from Brahmā's self, and resembling himself, to rule -creatures. And that lord, the divine Self-create Manu, took to wife the -female Satarupā,[129] purged of all sin through asceticism. And to that -person Satarupā bore Priyavrata and Uttānapada; and two daughters, named -Prasuti and Akuti,—endowed, O thou cognisant of righteousness, with the -perfections of beauty, and nobility. And the Lord of creatures of old -conferred Prasuti on Daksha, and Akuti on Rucha. And unto this wedded -couple were born, O exceedingly righteous one, Yajna and Dakshina; and -these were then united in marriage. And ten sons were borne to -Yajna[130] by Dakshina.[131] At the time of the Self-create Manu, these -went by the designations of Deva and Yāma. And on Prasuti, Daksha begat -four and twenty daughters,—whose names do thou hear, Sraddhā,[132] -Lakshmi,[133] Dhriti,[134] Tushti[135] Pushti,[136] Medha,[137] -Kriya[138] Buddhi,[139] Lajja,[140] Vapu,[141] Santi, Siddhi,[142] and -Kriti.[143] These thirteen daughters of Daksha were wedded by the Lord -Dharma.[144] The daughters remaining after these elder ones, were -eleven, furnished with fair eyes,—Khyati,[145] Sati,[146] Sambhuti,[147] -Smriti,[148] Priti[149] Kshamā,[150] Sannati,[151] Anasuyā,[152] -Urjjā,[153] Swahā,[154] and Swadhā. Bhrigu, Bhava, Marichi, Angiras, -Pulastya, Pulaha, Kratu, Atri, Vasishtha, Vanhi, and the pitris, -espoused respectively the daughters, Khyāti and the rest, O foremost of -ascetics. And then Sradhā brought forth Kāma;[155] and Chalā,[156] -Darpa;[157] and Dhriti, Niyama[158] as her son; and Tushti,[159] -Santosha,[160] and Pushti,[161] Lobha[162] And Medha[163] brought forth -Srutam;[164] and Kriya,[165] Dandam,[166] Naya,[167] and Vinaya;[168] -and Buddhi,[169] Bodha;[170] and Lajja, Vinayaj and Vapu,[171] -Vyavasaya[172] as her son; and Santi brought forth Kshamā; and Siddhi, -Sukha;[173] and Kirti, Yaças.[174] These are the offspring of Dharma. -Nanda bore unto Kama, Harsha[175] —grandson unto Dharma. Hinsā[176] was -the wife of Adharma;[177] and from her were born Anrita,[178] and a -daughter—Nikriti.[179] And from these came forth Bhaya[180] and -Naraka;[181] and two daughters—Maya[182] and Vedana.[183] And Maya and -Bhaya gave birth to Mrityu[184] —that allayer of the three kinds of -heat,[185] And Vedana bore unto Rauraba, a son named Duhkha.[186] And -from Mrityu sprang Vyadhi[187] Jwara,[188] Soka,[189] Trishnā,[190] and -Krodha.[191] These ultimately lead to misery; and all have marks of -unrighteousness. They have no wives, being all of vital fluid drawn -up.[192] And, O son of the Prime ascetic, these are the terrific forms -of Vishnu; and they ever bring on the universal dissolution. And, O -exalted one, Daksha, Marichi, Bhrigu, and others—lords of creatures—are -always the causes of the creation of the universe. And the Manus and -their sons and kings possessed of wealth and prowess, and ever abiding -by the way of righteousness,—and heroic,—are the causes of the -maintenance of the cosmos". - -Maitreya said,—"O Brahmana, thou hast alluded to constant creation, -constant sustenance and constant dissolution. Do thou describe unto me -the characteristics of them". - -(Thereat) Parāçara said,—"That one of incomprehensible soul,—the -reverend destroyer of Madhu—the Lord assuming respective shapes, -effecteth the creation, maintenance, and destruction (of the Universe). -The dissolution (of beings) is of four kinds, viz., O twice-born one, -Naimittika, Prākritika Atyantika, and Nitya. When, on the expiry of his -Day, Brahmā—the lord of the Universe—lieth down, takes place the -dissolution called Naimittika. When the mundane egg dissolveth itself -away in Primæval Nature, takes place the Prākrita dissolution. The -fusion of the Yogis into the Supreme Soul through knowledge, is the -Atyantika dissolution. And the constant dissolution of things taking -place day and night, goeth by the name of Nitya. The creation which -comes of Primæval matter, is known as Prakriti; that which takes place -at the end of a minor dissolution, is known as Damandini; and, O -foremost of anchorets, the constant daily creation of beings, is called -Nitya by the wise versed in the import of the Puranas. Thus that origin -of all beings, Vishnu, remaining in the bodies of all things, bringeth -about creation, maintenance and destruction. O Maitreya, the energies of -Vishnu relative to creation, sustenance, and destruction, remaining in -the bodies of all beings, are ever coursing on day and night. O -Brahmana, he that, compounded of these mighty powers, overruleth the -three principles, attaineth the Supreme state (of Vishnu), and hath not -to come back to this scene". - -SECTION VIII. - -Parāçara said,—"O mighty ascetic, I have narrated unto thee the creation -of Brahmā connected with the principle of dullness. Now I shall unfold -unto thee the creation called Rudra. Do thou hearken as I proceed! At -the outset of a Kalpa, as the Lord was rapt in thoughts about a son -resembling himself, on his lap appeared one hued red-blue. And, O best -of regenerate persons, crying in sweet tones, he went about. And as he -was crying, Brahmā asked him,—'Why dost thou weep?' And thereon, he said -unto the Lord of creatures,—let me have a name.' And (the Lord said),—‘O -divine one, thou art named Rudra. Do not cry. Have patience.' Thus -accosted, he again cried for seven times. And thereat the Lord gave him -seven other names; and assigned six receipients thereof, as well as the -six wives and sons of the latter. Bhava, Sarva, Isana, Pasupati, Bhima, -Ugra, and Mahadeva,—these seven names were mentioned by the -Great-father, And the holders thereof were respectively the Sun, water, -earth, fire, air, ether, the initiated Brāhmana, and Soma. And -Suvarchala, Uma, Sukesi, Siva, Dik, Dikshā, and Rohini,—are, O best of -men, the wives of the Rudras, named the Sun, etc. And hearken (unto me) -reciting the names of their offspring, whose sons and grandsons have -filled the universe. Sanaischara, Suka, Lohitānga, Manojava, Skanda, -Swarga, Santāna and Budha,—these are respectively the sons (of the Eight -Forms.) Rudra, formed thus, took to his wife Sati, And through Daksha's -ire, Sati renounced her person. And then, O best of the born ones, she -became the daughter of Himavat by name Umā. Then the reverend Bhava -again married Umā, who was his solely. And Bhrigu's wife, Khyati, -brought forth the gods—Dhata and Vidhata; as well as Sri, who is -Nārāyana's spouse". - -Maitreya said:—"We have heard that Sri arose from the Ocean of milk on -the occasion of the churning of the deep. But why dost thou say that she -was begot by Bhrigu on Khyati?" - -Thereat Parāçara said;—"That mother of the Universe—Vishuu's energy—is -enduring and undeteriorating, O foremost of the twice-born ones, even as -Vishnu is omnipresent, so this one also. Vishnu is the sense and she is -the word; she is morality, Vishnu is justice; Vishnu is perception, and -she the power thereof; he is merit, and she the act of piety.—Vishnu is -the creator, and she the creation; Sri is earth,—and Hari, the supporter -thereof. The reverend one is contentment, and, O Maitreya, Lakshmi is -permanent peace; Sri is desire, and the worshipful one is Kama; he is -sacrifice, and she the dakshina; the goddess is the first libation, and -Janārddana is Purodāsa;[193] O ascetic, Lakshmi is patuisālā,[194] and -Madhusudana is the prākvansa[195] (of a sacrifice); Lakshmi is the -chitti and Hari is the yupa;[196] Lakshmi is sacrificial fuel, and the -reverend one is Kuça; The reverend one is Sāman, the Lotus-dwelling Sri -is Udgiti;[197] Lakshmi is Swāhā, that Lord of the Universe,—Vāsudeva—is -fire, the worshipful Sauri is Sankara, (the mistress of) Wealth is, O -best of the twice-born one, Gauri. O Maitreya, Kesava is the Sun, the -Lotus-seated one is the splendour thereof; Vishnu are the paternal -manes, and the Lotus-throned one is Swadha, ever conferring -gratification; Sri is the city of the celestials, that soul of -all—Vishnu—is the exceedingly spacious sky; the support of Sri is the -Moon, and Sri is the constant resplendence thereof; Lakshmi is Fortitude -and Exertion; Hari is the air-coursing everywhere. O twice-born one, -Govinda is the Ocean; and, O magnanimous Vipra, Sri is the shore -thereof. Lakshmi is like the spouse of Indra, and the Destroyer of Madhu -is the Indra of the immortals; the holder of the discus is Yama himself, -and the Lotus-presiding one is Dhumorna.[198] Sri is Prosperity, that -god—the supporter of Sri—is the Lord himself of riches. Lakshmi is the -highly exalted Gauri and Kesava is Varnna himself. Sri is the celestial -host, O foremost of Vipras, and Hari is the lord thereof. The -mace-handed one is Avashtambha, and, O best of the regenerate, Lakshmi -is Energy. Lakshmi is Kastha.[199] and he is Nimesha.[200] He is -muhurta, and she is kalā; Lakshmi is the light, and Hari, or Sarva—lord -of all—is the lamp. The Mother of the universe is the plant, and -Vishnu—the spouse of Sri—is the tree established. Sri is Night, and that -deity—the holder of the discus and mace—is Day. The boon-bestowing -Vishnu is the bridegroom, and she dwelling in the lotus-grove is the -Bride. The reverend One is like a male river. Pundarikaksha is the -(banner), and the Lotus-seated Sri is the Ensign. Lakshmi is Thirst, and -that master of the Universe, the Great Nārāyana, is Desire. And, O thou -cognisant of righteousness, Lakshmi and Govinda are respectively -Attachment and Love. What is the use of dilating? I tell thee this in -brief,—the Reverend Hari compriseth gods, men, beasts and other -creatures that are termed male; and, O Maitreya, Lakshmi compriseth all -that are termed female. There exists naught that is beyond these". - -SECTION IX. - -Parāçara said:—"O Maitreya, listen to what I say anent thy question -about Sri, as I had heard from Marichi. That Emanation of -Sankara—Durvasa—was ranging this Earth. And it came to pass that the -sage saw in the hand of a Vidyadhari a celestial garland,—perfumed by -which, O Brahmana, that entire forest of Santanakas[201] had become -surpassingly charming to the rangers of woods. And it came to pass that -on seeing that graceful garland, that mad Vipra practising the vows, -asked for the same of that bride of a Vidyadhara. And solicited by him, -that slender-framed and large-eyed spouse of a Vidyadhara, saluting him -with regard made it over unto him. And thereat, laying the wreath on his -head, that Vipra wearing the form of a maniac proceeded to roam about -the earth. And then he saw that deity—Sachi's lord—sovereign of the -three regions—mounted on the mad Airavata,—approaching along with the -celestials. And the ascetic, resembling a mad man, taking from his head -that garland, whose odour was maddening six-footed (black-bees), threw -it on the sovereign of the celestials. And thereon the king of the -immortals, taking the wreath, placed it over the head of Airavata; and -thus placed, the same appeared like the Jahnavi on the peak of Kailasa. -And it came to pass that the elephant with his eyes blinded by the -temporal exudation,—on being assailed by the odour, smelt the perfume -with his trunk (raised),—and then cast the same away to the earth. Then -was wroth the reverend Durvasa, best of anchorets; and, O Maitreya, -being enraged, he spoke unto the sovereign of the celestials, saying,—‘O -thou intoxicated with wealth! O wicked of soul! O Vāsava! how art thou -puffed up! But inasmuch as thou dost not regard this wreath, which is -the abode of Auspiciousness,—and as, bowing down the head, thou hast -not, said,—Thy favour!—nor, with thy cheeks beaming with delight, hast -thou placed it on thy head,—as, in (brief), thou dost not pay high -homage to this garland given by me,—O fool, thy celestial prosperity -shall depart from thee. Surely, O Sakra, me thou deemest like other -twice-born ones; and therefore, thou thinking immensely of thyself, hast -thus slighted me. And as thou hast cast away the wreath given by me to -the earth, therefore thy Triune world shall be reft of Auspiciousness. -Me whom when wroth the mobile and the immobile fear,—thou, O monarch of -the immortals, hast insulted from thy excess of arrogance". - -Parāçara said;—"Thereat the great Indra, swiftly alighting from the back -of his elephant, propitiated the sinless Durvasa. And propitiated by him -with his head humbled, that best of ascetics—Durvasa—answered the -thousand-eyed (Deity),—saying,—‘I am not kind of heart; nor doth -forgiveness find, a place in me. They, O Sakra, are other ascetics; but -know me as Durvasa. Gautama and others have for nothing fostered thy -pride. But me thou must know as Durvasa, who is nothing if not -unforgiving. And having been hymned aloud by Vasistha and -others,—overflowing with clemency, thou hast grown haughty,—and it is -for this reason that thou insultest even me in this way. Who is there in -all these three regions that beholding the frowning face of mine -furnished with flaming matted locks,—can keep off fear; forgive I will -not. What then is the use, O thou of an hundred sacrifices, of thy -expending much speech. Thou again and again puttest thyself to useless -trouble in thus beseeching me". - -Parāçara said:—Having said this, the Vipra went away. And, O Brahmana, -the monarch of the immortals also, mounting Airavata, went to Amaravati. -O Maitreya, from that time the three worlds with Sakra became shorn of -Auspiciousness, and the glory thereof faded; and sacrifices and -medicinal herbs grew feebler. And no sacrifices are performed, and none -practiseth asceticism; and none taketh any delight in good works, such -as charity. And all men, void of power, came under the masterdom of the -senses; and O prime of the regenerate ones, they could not restrain -their hearts even in things intrinsically small. Where strength is, -there is Prosperity, and strength ever followeth Prosperity. Where is -the strength of the inauspicious? And without strength, where are -virtues? And without virtues, persons cannot have power, affluence, etc. -And those divorced by power and wealth, are; overriden by all. And, -when, overruled a person albeit possessed of time, loseth his sense. On -the three worlds, shorn of Auspiciousness, being bereft of strength -Daityas and Dānavas began to use force against the celestials. And the -Daityas, shorn of Auspiciousness and devoid of strength, being -overmastered by covetousness, entered upon hostilities with the -celestials, having neither Auspiciousness nor strength. And the -celestials, Indra and the rest, on being vanquished by the Daityas,—with -the god of Fire at their head,—sought the protection of the exceedingly -exalted Great-father. And, having been addressed duly by the deities, -Brahmā, then spoke unto the celestials. And Brahmā said,—‘Do ye seek the -protection of the Supreme of supreme deities, that Lord, the Destroyer -of Asuras, the cause of all,—as well as of creation, protection and -destruction, the Lord of the lord of creatures—Vishnu; Infinite; the -unvanquished; the cause of the unborn Pradhana and Purusha ripe for -creation; Him that taketh off the misery of the humble; even Vishnu. He -will provide for your welfare.' Having spoken thus unto the assembled -celestials, Brahmā—Great father of all—went along with them to the -Northern shore of the Milky Ocean. And repairing thither surrounded by -all the celestials, the Great-father, with excellent speech eulogized -the prime of prime and the master—Hari. And Brahmā said,—"We bow unto -thee, who art All and the Lord of all,—who art infinite, unborn and -unspent: who art the stay of the worlds, and the prop of the Earth; who -art unmanifested and without difference; Nārāyana,—who art the subtlest -of all subtile objects: and who art the weightiest of all things weighty -on earth; He in whom and from whom are all things that have sprung into -existence, commencing with Sat: who surpassest the Prime person; and art -the Embodiment of the Supreme Spirit; who are contemplated in order to -emancipation by Yogis desirous of deliverence; in whom are not Goodness -and the rest,—nor the attributes inhereing in Prakriti. May that one -pure beyond all things pure—that primaeval Male be propitious (to us)! -May that pure Hari, whose power is not tethered to kalā, kāshthā, -nimesha, etc., prove propitious (to us)! May He that is styled the -Supreme Lord, who is free from all things,—that Vishnu who is the Soul -of embodied things,—be propitious (to us)! May that Hari, who is cause -as well as effect, who is the cause even of the cause,—who again is, the -effect of the effect,—prove propitious to me! We bow down unto Him who -is the effect of the effect of the effect,—and who also is Himself the -effect of that effect,—and who is the effect of the effect thereof. We -bow unto thee who art the foremost of the celestials,—who art the cause -of even the cause,—and the cause of the cause of that cause,—and the -origin of all these causes combined. We bow down unto that Supreme State -which is the creator as well as the created,—and which is at once cause -and consequence. We bow unto that Prime State of Vishnu which is pure -cognition, which is constant, causeless, undeteriorating and unspent; -and which is the unmanifested and unmodified. We bow down unto that -Prime and ever pure state of Vishnu, which is not gross and yet not -subtile; which cannot be differentiated. We bow unto that -undeteriorating one who is the Supreme Brahmā,—and in one of whose -Ayuta[202] of Ayuta portions is this cosmic energy established. We bow -unto that Prime State of Vishnu—that Supreme Deity—which is not known -either to the deities, or the ascetics, or me, or Sankara himself. We -bow unto that Suprenje incomprehensible and indestructible State of -Vishnu, which, on the exhaustion of their merits and demerits, the -Yogis, ever perservering, view, grounded in the Pranava.[203] We bow to -the Prime State of that God Vishnu, who is without equal, and whose -energy is Brahmā, Vishnu and Siva. O Lord of all! O soul of all beings! -O thou that art all! O refuge of all! O thou that never fallest off! O -Vishnu, be thou propitious! Come thou within the ken of us who are thy -devotees". Hearing this invocation of Brahmā, and then the deities, -bowing down, said,—"Be propitious! Come thou within the range of our -vision? O thou that art in every thing! O thou that never fallest off! O -support of the Universe! we bow unto that Prime State which even the -reverend Brahmā doth not know". When the deities as well as Brahmā had -ended thus, the Devarshis,[204] headed by Vrihaspati,[205] said,—"We bow -down unto him—the creator of the cosmos devoid of difference—who is -primæval, who is the Sacrificial Person, who is worthy of being -extolled, and who is prior in birth to everything. O Worshipful one! O -thou that art the Lord of Past and Future! O thou who hast the Universe -for thy form! O undeteriorating one! Be propitious; and manifest thyself -unto us who humble ourselves. This is Brahmā; and this is Trilochona -in[206] Company with the Rudras. And this is the Sun along with the -Adityas[207] and this is the God of Fire with Agni. And these are the -two Açwinas and the Vasus; and these are the Maruts. And these are the -Sidhyas, and these the Viçwas; and these the deities,—and this the Lord -Indra of the celestials. O Lord, all the hosts of the celestials, having -been routed by the forces of the Daityas, seek shelter at thy hands, -standing in humble guise". - -Parāçara said:—O Maitreya, thus hymned (by the deities), that reverend -one—the holder of the conch and discus—that Supreme Lord—rendered -himself visible unto them. And seeing then that holder of the conch, -discus, and mace, that abode of wonderful grace,—a very mass of -energy,—the deities, with the Great-father at their head, bowing down in -humble guise, with their eyes quivering with agitation, began to hymn -Pundarikāksha. And the celestials said,—"Salutation! Salutation unto -thee! O thou that art without difference! Thou art Brahmā, and thou art -the holder of Pināka.[208] Thou art Indra, and Agni and Pavana,[209] and -Varuna, and the Sun, and Yama. And the Vasus, and the Maruts, and the -Sādhyas, and the Viçwa gods thou. And, O god, those deities that have -come unto thee are even thyself, who art the creator of the -Universe,—since thou art in everything. Thou art sacrifice, and thou -Vashatkāra, and thou Prajāpati. And, O soul of all, thou art knowable -and unknowable; and this entire universe is permeated with thee. O -Vishnu, worsted by the Daityas, we seek refuge of thee. O Soul of all, -be propitious unto us; and do thou favour us by vouchsafing us thy -energy. So long affliction lasts, so long the desire of defeating the -foe agitates the heart, as long doth stupor last and so long is misery -experienced,—as one doth not throw one's self on thy protection, O thou -that destroyest all sins. Therefore, O thou of complacent soul, do thou -extend thy grace unto us. O master of all energy, do thou favour us with -thy own power". - -Parāçara said:—"Thus eulogised by the immortals, that creator of the -cosmos—the worshipful Hari—casting a complacent glance, spoke (as -follows). And the auspicious reverend One said,—‘Ye gods, I shall -increase your power. Let the deities do as I say. Bring in company with -the Daityas all the medicinal plants to the shore of the Ocean of milk, -and making Mandāra the churning-stick and Vāsuki the cord, let the -deities churn (the Ocean) for ambrosia, I assisting them. And concluding -peace with the progeny of the Daitya's, ye should enlist their services -in this task; and tell them,—Ye shall in common with us reap the fruit -of this undertaking. And on the sea being churned, ye should by drinking -the nectar that will come up, attain access of strength and be immortal -to boot. And, ye gods, I shall so order that the enemies of the -celestials shall not get ambrosia,—but shall only undergo all the -trouble". - -Parāçara said:—Thus addressed by the god of gods, all the celestials, -concluding peace with the Asuras, set about churning for ambrosia. And -procuring various medicinal herbs, the deities, the offspring of the -Daityas, and the Dānavas,—throwing the same into the waters of the ocean -of milk, resembling autumnal clouds,—and O Maitreya, making Mandāra the -churning-stick and Vāsuki the twine,—at once addressed themselves to -churning for ambrosia. And instructed by Krishna, the gods in a body -held that (part of Vāsuki's body) where the tail was, and the Daityas -held by the fore-part of his body. And, O thou of measureless Splendour, -the Asuras, smitten with the fire sprung from the breath of Vāsuki's -hood, became enfeebled. And clouds scattered by the breath issuing from -Vāsuki's mouth, showering down at his tail, the deities were enlivened. -And, O mighty ascetic, remaining in the midst of the Milky sea in the -shape of a tortoise, the revered Hari himself became the support of the -churning-stick. And the holder of the discus and mace, remaining in one -form in the midst of the immortals, and in another, in the midst of the -Daityas,—began to pull the king of serpents. And, O Maitreya, in another -gigantic form, Keçava pulled the mountain upwards,—which form was seen -neither of the celestials nor the Asuras. And Hari obliged with energy -the king of serpents; and the Lord invigorated the immortals with -another energy. And on the milky-sea being churned by the celestials and -the Asuras, first came into existence Surabhi, worshipped of the -celestials,—home of clarified butter. And thereat both the deities and -the Dānavas experienced very great delight, O great ascetic; and with -their minds attracted, they steadily gazed at her. And as the Siddhas -were questioning within themselves,—"What is this?"—out came the exalted -Vāruni, with her eyes rolling in consequence of intoxication. And then -perfuming the universe with odor, from forth a whirlpool of the -Milky-sea arose Pārijāta—the tree in which the celestial females -delight. And then, O Maitreya, from the Milky-occan arose numbers of -Apsarās, wonderful exceedingly, and furnished with grace and nobility. -And then sprang the Mild-rayed one;[210] and Maheçwara appropriated him. -And the serpents appropriated the poison that sprang from the Milky-sea. -And then arose the divine Dhanwantari;[211] clad in white raiment, -bearing a Kamandalu[212] filled with nectar. And thereat, O Maitreya, -all the Daityas' sons and the Dānavas, along with the ascetics, felt -delighted. And then from the water arose the exalted Sri, endowed with -excellent grace,—seated on a blown lotus, and carrying also a lotus in -her hand. And filled with delight, her hymned the mighty saints with the -Srī Sukta;[213] and the Gandharvas, headed by Viçwāvasu, began to chant -before her. And, O Brāhmana, bevies of Apsarās—Ghritāchi and -others—began to dance, and the rivers—Gangā and the rest—came with -water, for bathing her. And an elephant of one of the cardinal points, -taking water out of the golden vessels, bathed that goddess—the mighty -Mistress of all the worlds. And the Milky-sea, assuming a form, -presented her with a wreath of unfading lotuses; and Viswakarmā decked -her person with ornaments. And wearing divine garlands and attire, -bathed and adorned with ornament, she in the sight of all the celestials -sought the bosom of Hari, And on being gazed at by the goddess Lakshmi -remaining in Hari's bosom, the celestials, O Maitreya, suddenly attained -excess of delight. And, O exceedingly pious one, on being overlooked by -Lakshmi, the Daityas, ever disregarding Vishnu—headed by -Viprachitti—were wrought up with extreme anxiety. And then, O twice-born -one, the Daityas, endowed with great prowess, possessed themselves of -the Kamandalu that was in the hand of Dhanwantari, and which contained -the ambrosia. And then Vishnu, assuming a female form, and thereby -exciting their desire, secured the same, and then the Lord made it over -unto the celestials. And then the immortals,—Sakra and the rest—quaffed -off the ambrosia; and thereat the Daityas rushed against them with -upraised weapons and Nistrinsas.[214] And having drunk ambrosia, the -invigorated gods beat the Daitya-hosts, and these flew in all directions -and entered the nether regions. Then the deities, bowing down unto the -bearer of the conch, discus and mace, as formerly, began to govern the -celestial regions. And then the glad-rayed Sun began to course in his -own path; and, O best of ascetics, the luminaries also gyrated in their -own orbits. And then the reverend Fire, crowned with a fair splendour, -began to burn brightly. And, all creatures felt a regard for -righteousness. And, O foremost of anchorets, the triune world was -furnished with grace; and that chief of the celestials—Sakra—again waxed -graceful. And Sakra, seated on his throne, receiving back the celestial -regions, and established in his celestial sovereignty, began to hymn the -Goddess holding a lotus in her hand. And Indra said,—"I salute the -Lotus-sprung mother of all beings—unto Sri having lotus-like eyes, and -reposing in the bosom of Vishnu. Thou art Siddhi, and thou art nectar, -and thou Swāhā and Swadhā, O purifier of the worlds. And thou art -twilight and light and lustre, and affluence, and intelligence, and -veneration, and Saraswati. Thou art the learning of sacrifice; thou art -the worship of the Universe-form (of the Most High); thou art the Occult -Learning, O beauteous one; and thou art the knowledge of Brahmā, O -goddess,—and thou art the bestower of the fruit of emancipation. And -thou art the Science of Dialectics; and thou art the Three (Vedas); and -thou art the Vārttā; and thou art the knowledge of chastisement, etc. O -goddess, this universe is filled with thy gentle and terrific forms. -And, O goddess, who, save thee, can dwell in the person of that god of -gods, the bearer of the mace, who is contemplated by the yogis. O -goddess, the triple world, having been renounced by thee, had come to -the verge of destruction; and, through thee hath it again recovered its -position. And, O exalted one, men come by wives and sons, and houses, -and friends, and corn, and wealth through thy kind look. And, O goddess, -freedom from bodily ailments, riches, destruction of foes, and felicity, -are not difficult of attainment for those people that view thy glances. -Thou art the mother of all creatures, as that god of gods—Hari—is their -father. And this universe consisting of mobile and immobile, was -primævally permeated by thee as well as Vishnu. And, O thou that -purifiest everything, if thou forsakest (us), neither our treasures, nor -our cattle, nor our houses, nor our attires, nor our bodies, nor our -wives, are secure unto us. O thou that residest in the bosom of that -god, Vishnu, if thou forsakest me, neither sons, nor friends, nor -ornaments are secure unto me. O stainless one, he that is forsaken by -thee, is also forsaken by goodness, truth, purity character, and other -virtues. And, those that are glanced at by thee,—albeit devoid of any -good quality, ever attain note, on account of character and other -virtues, as well as lineage, and wealth. And, O goddess, he that is -looked at by thee, is praiseworthy and accomplished and blessed and -intelligent and high-born and heroic and possessed of prowess. And, O -nurse of the Universe, O beloved of Vishnu, all virtues, character, -etc., are instantly prevented in him from whom thou turnest away thy -countenance. But the tongue even of the Deity is incapable of -celebrating thy perfections. O lotus-eyed one, prove auspicious! Me -mayest thou never renounce." - -Parāçara said,—"Thus eulogised to the height, the goddess Sri resident -in all beings spoke unto Satakratu[215] in the hearing of all the gods. -And Sri said,—'O chief of the celestials, O Hari, pleased am I with thy -hymn. Do thou mention the boon thou desirest. I have come hither to -confer the same on thee.' Thereat Indra said,—‘O goddess, if thou -wouldst confer a boon on me, if I am worthy of one, let this be the -great boon, that this triple world thou wouldst not forsake. And let -this be the second boon that him also thou woudst not forsake, who, O -ocean-sprung One, shall propitiate thee with this hymn.' Thereat Sri -said,—‘O foremost of the celestials, O Vāsava, this triple world will I -not leave. I confer upon thee this boon, being pleased with thy hymn and -prayer. And I shall never be displeased with him whoever shall chant -this hymn.'" - -Parāçara said,—"O Maitreya, formerly the great goddess, Sri being -pleased with the hymn and prayer, conferred this boon on the lord of the -celestials. In the days of yore, Sri was begot of Bhrigu on Khyati. And -she again came out of the Ocean when it was churned by the celestials. -As the great god Janārddana,[216] the lord of the Universe, goes through -incarnations, so does Sri to help Him. When Hari assumed the form of a -dwarf, she took birth as a lotus, and when He descended on earth as -Parasurāma, she appeared as the Earth. At time of the incarnation of -Rāma, she became Sitā, and when He was born as Krishna, she became -Rukhmini. And thus in all the incarnations, she assisted Vishnu. When he -had a celestial shape, she assumed the shape of a celestial, and when he -assumed a human form, she took a human shape. She changed her body -(human or celestial) according as Vishnu did. Sri does not renounce the -abode of him for three generations, who reads or hears of this story of -her birth. O sage, never can quarrelsome Alakshmi,[217] dwell in that -house where this hymn of Sri is chanted. O Brāhmana, I have related unto -thee everything of what thou didst ask me for—how Sri formerly was born -as the daughter of Bhrigu and how she afterwards came out of the Ocean -of milk. This eulogy of Lakshmi, the source of all wealth, came out of -the mouth of the lord of celestials. Poverty can never infest those -persons on earth, who chant this hymn every day". - -SECTION X. - -Maitreya said,—"O great sage, thou hast related unto me all I had asked -thee for. Do thou now give me again an account of the family of Bhrigu -from Bhrigu downwards". - -Parāçara said,—"Lakshmi was born of Bhrigu and Kyāti and became the -spouse of Vishnu. And two more sons were born of Bhrigu and Kyāti namely -Dhātā and Bidhātā. Two daughters, by name Ayati and Niyati were born of -the high-souled Meru. And Dhāta and Bidhātā took them as their wives. -They gave birth to two sons named Prāna and Mirkandu. Of Mirkandu again -was born a son named Mārkandeya. And hear then again, a son was born of -Prāna by name Vedaçirā. Of the other sons of Prāna one was named -Kritimān and the other Rājavān. And in this way did spread the family of -the great Bhrigu. Māricha's spouse Satmbhuti gave birth to a son named -Paurnamasam. And of him were born two sons named Birajā and Sarvaga. And -their sons I shall mention, O twice-born one, when I shall relate the -lineage at leisure. And Angirā's wife Smriti gave birth to four -daughters, named Sinibali, Kuhoo, Rākā and Anumati. And by Atri, Anasuyā -gave birth to three sons untouched by sin named Soma, Durbāsā and the -sage Dattatreyo. And Pulastya's wife Preeti gave birth to a child named -Dattoli, who in his former birth or in the Sayambhava Manwantara was -known as the sage Agāstya. Kshamā, the wife of the Patriarch Pulaha was -the mother of three sons; Kardama, Avarian and Sahishnu. The wife of -Krātu, Sannati, brought forth the sixty thousand Bālakhilyas, pigmy -sages, no bigger than a joint of the thumb, chaste, pious, resplendent -as the rays of the Sun. Vasishtha had seven sons by his wife Urjja, -Rajas, Gātra, Urdhabhahu, Basana, Anagha, Sutapas and Sukra, the seven -pure sages. The Agni, named Abhimani, who is the eldest born of Brahmā, -had, by Swahā, three sons of surpassing brilliancy:—Pavaka, Pavamana and -Suchi who drinks up water. They had forty-five sons who (with the son of -Brahmā, the Agni named Abhimani and his three descendants) constitute -the forty-nine Fires. I have mentioned the progenitors (Pritras) who -were created by Brahmā. Of those by Agnishwattas and Varhishads the -former being devoid and the latter, possessed of Fires,[218] Swadha had -two daughters Mena and Baidhārini. They were both, O twice-born one, -acquainted with theological truth and given up to religious meditation, -accomplished in perfect wisdom and adorned with all estimable qualities, -Thus I have narrated the progeny of the daughters of Daksha. He who -hears it with reverence, shall never want offspring". - -SECTION XI. - -Parāçara said:—I mentioned unto you that the Menu Swāyambhava had two -heroic and pious sons Priyavrata and and Uttanpada. O these two, O -Brahman, Uttanpada, had, by his favourite wife Suruchi, a son, Uttama, -whom he dearly loved. O twice-born one, the king had another queen by -name Suniti, to whom he was less attached. By her he had another son -Dhruva. Beholding his brother Uttama on the lap of his father as he was -seated upon his throne, Dhruva was desirous of ascending to the same -place. But as Suruchi was present the king could not receive his son, -approaching there delightedly and desiring to be taken on his father's -knee. Beholding the child of her sapatni[219] thus anxious to be placed -on his father's lap and her own son already seated there Suruchi -said,—"O child, why do you vainly cherish such a presumptuous desire -born as thou art from a different mother and art no son of mine. Thou -art inconsiderate enough to aspire to a station which is fit for -excellent Uttama. It is true thou art the son of the king but I have not -given thee birth. This regal throne, the seat of the king of kings is -suited to my son only; why shouldst thou trouble thyself for it. Why -does thou idly cherish such an ambition as if thou wert my son? Dost -thou not know that thou art the offspring of Suniti?" Parāçara said;—O -twice-born one, hearing the words of his step-mother, and quitting his -father, the boy repaired in a passion to the apartment of his own -mother. Beholding him angry and his lips trembling, Suniti took him upon -her lap and said,—"O child, who is the cause of your anger? Who hath not -welcomed thee? Who doth not know, that by behaving ill towards thee he -hath offended thy father?" Being thus addressed Dhruva repeated to his -mother all that the arrogant Suruchi had said to him in the presence of -the king. Her son having related all these sighing, she was greatly -distressed. And Suniti, rendered poorly, with her eyes dimmed, sighed -and said,—"Suruchi has rightly spoken; thine, child, is as an -unfortunate fate: those who are born to fortune are not liable to the -insults of their step-mothers. Yet be not afflicted, my child, for who -shall efface what thou hast formerly done, or shall assign to thee what -thou hast left undone. The regal throne, the umbrella of royalty, -excellent horses and elephants are his whose virtues have deserved them; -remember this my son and be consoled. That the king favours Suruchi is -the reward of her merits in a former birth. The name of wife alone -belongs to such as I, who have not equal merit. Her son is the progeny -of accumulated piety and is born as Uttama and mine son art thou, O -Dhruva, of inferior merit. It does not behove thee, O my child, to be -sorry on this account; a wise man will be satisfied with the degree -which appertains to him. If thou art greatly hurt at the words of -Suruchi, do you try to amass piety which bestows all good. Be thou -good-natured, virtuous-souled, friendly and engaged in doing good to all -living creatures; for prosperity descends upon worthy persons as water -flows towards low ground". - -Dhruva said;—"O mother, what thou hast said to console me doth not find -place in my heart which has been rent asunder by harsh words. I shall so -exert that I may attain to the most exalted rank adored by the whole -world. I am not born of Suruchi who is the favourite wife of the king. -Do thou behold my prowess, O mother, who am born of and reared by thee. -Let Uttama, my brother, who is not born of thee, receive the regal -throne, conferred on him by my father. - -"I do not wish to have that which is given by others, O mother. I shall -by my actions acquire such a position which had not been enjoyed even by -my father". Parāçara said:—Having addressed his mother thus, Dhruva -issued out of his mother's dwelling. And quitting the city, he repaired -to a neighbouring thicket. He beheld there seven ascetics, who had -repaired there before, sitting upon the hides of the black antelope, -which they had taken from off their persons, and spread over the holy -kusa grass. Saluting them respectfully and bowing unto them humbly the -prince said, "Do ye know me, O great ascetics, as the son of Uttanpada, -born of Suniti. Being dissatisfied with the world, I have appeared -before you". The Rishis replied:—"O prince, thou art only a boy and but -four or five years of age. There can be no reason why you should be -dissatisfied with life. You cannot be disgusted with anxiety since thy -father reigns; we cannot imagine, O boy, that you suffer the pain of -separation from the object of your affections. Nor do we see any sign of -disease on your person. What is the cause of your dissatisfaction? Tell -us if it is known to you". Parāçara said,—Thereupon he repeated unto -them what Suruchi had spoken to him. And having heard that they said to -one another,—"Oh! How wonderful is the vehemence of Kshatriya nature? He -is a mere boy and still he cannot stoop to indignities and he has not -been able to remove from his mind what his step-mother had said. O son -of Kshatriya, if it pleases thee, tell us what thou desirest to do -through your dissatisfaction with the world. O thou of immeasurable -prowess, tell us in what thou wishest to have our help? Speak freely: -for we perceive that thou desirest to have something from us". Dhruva -said:—"O ye foremost of twice-born ones, I wish not for riches, neither -do I long for a kingdom. I aspire to a station which hath never been -acquired by any before. O excellent sages, tell me how I may effect this -and attain to that station which is the most elevated in this world". -Maychi said—"O Prince, none can attain to that best of stations who does -not propitiate Govinda. Do thou therefore worship the undecaying". Attri -said—"He with whom is pleased the first of spirits Janārddana, gets at -this imperishable dignity—I mention unto you the truth". Angira -said,—"If thou desirest for an exalted station do thou worship Govinda -in whom immutable and undecaying, all that is, exists". Pulastya -said,—"Worshipping the divine Hari, the Supreme Soul, the Supreme Stay -and Supreme Brahmā thou mayst attain to eternal liberation, what of -reaching that most exalted station". Kratu said,—"Nothing is difficult -to attain if Janārddana is pleased, who is the soul of sacrifice in -sacrifices and supreme spirit in abstract contemplation". Pulaha -said,—"Do thou adore, O pious boy, that Vishnu, the lord of sacrifice, -and Universe, worshipping whom Indra obtained the dignity of a king of -the celestials". Vasishtha observed:—"Anything, that a man desires, may -be obtained in this world by adoring Vishnu what of that exalted -position". Dhruva said:—"You have told me, humbly bowing before, what is -the deity to be adored: do ye now inform me of the prayer which is to be -meditated by me to propitiate him. May the great ascetics, delightedly -inform me of the prayer by which I may propitiate the God". The Rishis -said,—"O Prince, hear, we shall relate unto thee, how those, who are -devoted unto Vishnu, shall worship Him. They shall first withdraw their -minds from all exterior objects and then fix it steadily on that being -in whom the world exists. O Prince, hear from us the prayer that is to -be recited by him, who has thus concentrated his thoughts on one only -object, whose heart is filled with his spirit, and who has controlled -himself. 'Om, salutation to Vasudeva, who is manifest as Brahmā, Vishnu -and Siva, and whose form is inscrutable'. This prayer was offered in -olden times by your grandsire, the Manu Swayambhuva, and propitiated by -which, Janārddana conferred upon him prosperity, which he desired, -unequalled in three worlds. Do thou therefore try to propitiate Govinda -by reciting this prayer continually". - -SECTION XII. - -Parāçara said:—O Maitreya, hearing these words from beginning to end, -that Prince, saluting these sages, issued out of that thicket. And -confiding in the accomplishment of his object, O twice-born one, he -repaired to the holy place on the banks of the Yamuna called Madhuvana, -or the grove of Madhu, called after the name of a demon of that name who -resided there and was known thus on the earth. Slaying the highly -powerful son of the Rakshasa, Madhu—Lavana, Satrughna (the youngest son -of Daçaratha,) founded a city at that spot which was named Mathura. And -Dhruva engaged in performing penance at that holy shrine the purifier of -all sin, where was Mahadeva, the god of Gods meditating upon Hari. In -accordance with instruction given by Marichi and others, he began to -contemplate, Vishnu the sovereign of the gods, seated in himself. O -twice-born one, Dhruva, thus contemplating him, having his mind -perfectly withdrawn from all other thoughts, the Great Hari, ever -existing in all creatures and natures, took possession of his heart. O -Maitreya, Vishnu thus occupying the heart of that one engaged in his -meditation, the earth, the supporter of elemental life, could not -sustain his height. When he used to stand upon his left foot (for -praying) one half of the earth bent beneath him and when he used to -stand upon his right foot the other half of the earth sank down. And -when he used to stand touching the earth with his toes, the whole earth -shook with its mountains and rivers, O twice-born one. The rivers and -seas were greatly agitated thereby and even the celestials called Yāmas, -being greatly alarmed, in consultation with Indra began to concert -measures for interrupting the devout exercises of Dhruva. And, O great -ascetics, the Kushmandas in company with Indra, assuming, various shapes -actively engaged in obstructing his meditations. One assuming, by virtue -of illusion, the shape of his mother Suniti, stood before him, with -tears in his eyes, and saying in tender accents—"My son, desist from -this penance, that is destroying thy health. I have after many troubles -gained thee and have formed many hopes in thee. O child, it does not -behove thee to forsake me, at the words of my rival, helpless, alone and -unprotected. Thou art my only refuge. Thou art a boy of five years old. -Such a hard penance doth not become thee. Desist therefore from such -fearful practices which are not productive of any beneficial result. For -thee this is the time of youthful pastime, then comes the season for -study, then the period of worldly enjoyment and lastly that of austere -devotion. O my boy, thou art but a child, this is the season of thy -play—why hast thou thou engaged in asceticism to destroy thyself? Thy -chief duty consists in thy devotion to me now. Do thou engage in such -works as become thy age and circumstances. Be not guided by bewildering -error and desist from such unrighteous actions, If thou dost not -renounce to-day these devout austerities I shall terminate my life -before thee". Parāçara said:—But Dhruva being wholly intent upon seeing -Vishnu did not behold his mother weeping, with her eyes bleared with -tears. "O child! O child! fly, the hideous Rākshasas, with uplifted -weapons are coming this side of the forest". Saying this (the illusion) -disappeared. Instantly crowded there the Rākshasas uplifting terrible -arms and with countenances emitting fiery flame. They began to emit -hideous cries before that prince and whirl and toss their threatening -weapons. Hundreds of jackals, from whose mouths gushed out flame, while -they expanded them, yelled horrible cries to appal the boy wholly -engrossed by meditation. Those night-rangers cried out: "Kill him, kill -him, tear him to pieces; eat him up, eat him up". And those goblins -having faces of lions, and camels, and crocodiles, howled about to -strike terror into the heart of the prince. All these (illusions of) -Rākshasas and jackals, their cries and weapons made no impression upon -his senses whose mind was completely given up to the meditation of -Govinda. The son of the lord of earth, entirely taken up by one idea, -beheld continually. Vishnu only seated in himself and saw no other -object All these illusions being thus baffled the celestials were -greatly disturbed. Being terrified at this discomfiture and afflicted by -the devout austerities of the boy the celestials assembled and repaired -in a body for help to Hari, who is the creator of the universe, and -without beginning or end. The celestials said:—"O lord of the -celestials! O lord of the world! O great god! O supreme spirit! being -afflicted by the devout austerities of Dhruva, we have come to thee to -seek thy refuge. As the moon increases in his orb day by day, so, O -lord, (this boy) by his devotion is approaching incessantly superhuman -power. O Janārddana, we have been greatly alarmed by the devout -austerities of the son of Uttanpadā and have taken thy refuge: do thou -desist him from his devout exercises. We do not know whose position, he -aspireth to—whether the throne of Sakra, of the sun, of the lord of -wealth or that of Varuna the lord of water. - -"O lord, be propitiated with us, remove this mace of affliction from our -breast and desist the son of Uttanpada from his devout exercises". The -Great God (Vishnu) replied:—"He aspireth not to the throne of Indra, nor -to the sovereignty of the solar orb or the deep, nor to the rank of the -lord of riches. I shall soon confer on him, O celestials, what he -desireth to have. Removed of your anxiety do you all proceed to your -respective quarters—I shall soon desist that boy, whose mind is wholly -engrossed with devout meditation". - -Parāçara said:—Being thus addressed by Vishnu the celestials headed by -the performer of hundred sacrifices, saluting him, repaired to their -respective habitations. And that Great God, who is all things, being -pleased with Dhruva's whole-minded devotedness to him, assuming his -shape with four arms, approached him and said,—"May good betide thee, O -son of Uttanapada! I am pleased with thy devout exercises. I have come -here to confer boons on thee—do thou beg one, O thou of firm vows. -Withdrawing thy mind from external objects while thou hast dedicated it -to me alone—I am greatly pleased with thee; do thou therefore beg of me -an excellent boon". Parāçara said—Hearing the words of that great God, -the boy opened his eyes and beheld before him that Hari whom he had seen -in his meditation. And beholding him with the conch, the discus, the -mace, the bow and the scimitar in hand and crowned with a diadem, he -bowed his head down to the earth. With his hair standing erect and being -greatly stricken with fear, Dhruva addressed himself for worshipping -that great God. Reflecting how he could offer thanks unto him, and what -he could say in his praise, he was greatly perplexed with anxiety and -then at last had recourse to that deity. Dhruva said,—"O great God if -thou art greatly pleased with my devout exercise, do thou confer upon me -this boon, that I may praise thee whenever I wish. O god, I am a boy, -how shall I be able to sing thy glory, whom even the great sages like -Brahmā, conversant with Vedas, have not been able to know sufficiently. -My heart is filled with devotion to thee, O lord, do thou grant me the -understanding of placing my praises at thy feet". Parāçara said,—O -foremost of twice-born ones, the lord of the earth Govinda touched with -the tip of his conch, the son of Uttanapada standing with jollied palms. -And greatly pleased, that prince, bending low his head, praised that -undecaying protector of living beings. Dhruva said,—"I bow unto Him -whose forms are earth, water, fire, air, ether, mind, intellect, the -first element, primæval nature, and the pure, subtle, all-pervading soul -that excels nature. Salutation unto that Purusha who is devoid of -qualities, pure, subtle, extending all over the earth, and who is -separate from Prakriti; who is supreme over all elements, all objects of -sense, intellect and who is separate even from Purusha. I seek refuge -unto him, who is one with Brahmā, who is the soul of the whole universe, -pure, and who is the foremost of all gods. Salutation unto that form of -thine, O thou the soul of all things, which is designated as Brahmā by -virtue of his pervading and maintaining the whole Universe, which is -unchangeable and meditated upon by the sages. Thou art the great god -pervading the whole universe with a thousand heads, a thousand eyes, a -thousand feet and who passes ten inches beyond its contact.[220] Thou -art that excellent Purusha—whatever has been and whatever is to be. Thou -art the progenitor of Virāt,[221] Swarat,[222] Samrāt,[223] and -Adipurusha. The lower and upper and middle parts of the earth are not -without thee—the whole universe is from thee—whatever has been and -whatever shall be. The whole universe is thy form and exists in thee. -From thee is sacrifice derived, and all oblations and curds and ghee and -animals of either class (domestic or wild). From thee the Rig Veda, the -Shāma Veda, the metres of the Vedas and the Yajur Veda have sprung. -Horses and cows having teeth in one jaw only have been created by thee -and as well as goats, sheep and deer. Brahmanas originated from thy -mouth; warriors from thy arms; Vaiçyas from thy thighs and Sudras from -thy feet. From thine eyes came the Sun, from thy mind the moon, from thy -central veins the Vital breath, from thy mouth the fire, from thy navel -the sky, from thy head the heavens, from thy ears the regions and from -thy feet the earth. And from thee the whole world was derived. As the -wide-spreading Nyagrodha (Indian fig-tree) exists (before it grows up -into a tree) in a small seed, so at the time of dissolution, the whole -world exists in thee as its germ. As the Nyagrodha, originating from its -seed, spread gradually into a huge tree, so the creation originating -from thee expands itself into the universe. O lord, as nothing is -visible of a plantain tree, except its bark and leaves, so nothing is -seen in thee except the whole universe. The faculties of intellect that -are the source of pleasure and pain exist in thee as one with all -existence. But the sources of pleasure and pain, singly or blended, do -not exist in thee freed as thou art from all qualities. Salutation to -thee, who art the subtile rudiment, who art single when a cause, but -manifold in actions. Salutation to thee, who art the proximate cause of -life and action and identical with the great elements. Thou art manifest -in spiritual knowledge, thou art the great Purusha, Brahmana, Brahmā and -Manu. Thou art beheld by mental contemplation and imperishable. Thou -abidest in all, art element of all; thou assumest all forms; all -elements are from thee and thou art the soul of all—glory unto thee as -thou art the soul of all, lord of all things—the origin of all things. -What shall I speak unto thee, as thou knowest every thing, being seated -in all hearts? O thou the soul of all thing, the sovereign lord of all -creations-the source of all elements, thou knowest all creatures and -their desires. O lord, do thou satisfy my desire. O lord of earth, my -devout exercises have been crowned with success to-day since I have -beheld thee". The Lord said:—"Thy devotion hath been crowned with -success since thou hast beheld me, O Dhruva. The sight of me, never goes -without any result, O prince. Do thou ask of me a boon, whatever thou -wishest for; whenever I appear before men all their desires are -satisfied". Dhruva said "O lord! O sovereign of all creatures, thou dost -exist in the hearts of all. How can that be unknown to thee, O lord what -I am cherishing in my mind? Yet O lord of celestials, I shall mention -unto thee, the object hard to attain, which my presumptuous mind panteth -after. But what can there be which cannot be got at, if thou art -pleased, O creator of the universe; for it is by thy favour, that Indra -enjoyed the sovereignty of three worlds. 'This regal throne is not for -thee, since thou art not born of me'. These haughty words my step-mother -addressed loudly unto me. By thy favour I beg of thee, O lord, an -exalted station, which surpasses all others, which is the support of the -universe and shall last for ever". The Lord said:—"Forsooth shalt thou -attain to the station thou art soliciting for; for, O boy even in thy -former birth, thou didst satisfy me (with thy austere devotion). Thou -wast, in thy previous existence, a Brahmin, devoted with all thy heart -unto me, ever dutiful to thy parents and always satisfying thy duties. -In course of time, a prince became thy friend, who in his youth indulged -in all sensual pleasures, who was of a beautiful appearance and bright -form. While in his company and beholding his riches, hard to acquire, -thou didst desire that you might be born as the son of a king. It is by -virtue of that desire, thou art born as a prince in the mansion of -Uttānpāda, O Dhruva, which cannot be easily obtained. The birth, in the -race of Swambhuva, is considered by others, as a great boon, and for -this I was propitiated by thee, O boy; but now thou art not valuing it -so much. The man, who worships me, obtains in no time, liberation from -life: what is the abode of celestials to one whose mind is centered in -me, O boy! Thou shalt, by my favour, O Dhruva, attain to a station which -is above the three worlds and become the stay of stars and planets: -there is not the least doubt about it. I do confer upon thee, O Dhruva, -a station, which is above those of the Sun, the Moon, stars, Mercury, -Venus, Saturn and all other constellations; above the regions of the -seven Rishis and the divinities who traverse the atmosphere. Some of the -celestials live for four ages; some for the reign of a Manu; but thou -shalt live the duration of a Kalpa. Thy mother, Sunoti too, -metamorphosed into a clear star, shall exist by thee in the welkin for -the same period. People singing thy glory, with concentrated minds, -morning and evening, shall attain to an accession of piety". Parāçara -said:—O thou of a great mind, obtaining this boon, from Janārddana, the -sovereign of the celestials and the lord of earth, Dhurva attained to -this excellent station. Beholding the increase of his honor and glory, -the preceptor of the celestials and Asuras, Usānas, repeated these -verses. "Oh how great is the strength of his austere devotion, and how -mighty is the success thereof, since the seven Rishis are preceded by -him. This too is Dhruva's mother Suniti, who is otherwise named Sunritā. -Who on this earth, can recount her glory? Giving birth to Dhruva, she -hath got at a station which is the refuge of the three worlds, and which -is a station eminent above all. He, who shall celebrate the translation -of Dhruva into the abode of the celestials, shall be released from his -sins, and be adored in heaven. He shall not lose his station, either in -this world, or in heaven (after death) and shall live long, possessed of -every blessing". - -SECTION XIII. - -Parāçara said,—By Dhruva the abode of all blessings, his spouse Shambhu -gave birth to two sons, Shisti and Vabya. Suchaya, the wife of Sishti -gave birth to five sons, freed from sin, by name, Ripu, Ripunjaya, -Sipra, Vrikala, and Vrikatejas. Of these Ripu begat upon Vrihatee a -highly effulgent son named Chakshusa, who again begot the Manu Chakshusa -on Pushkarini of the race of Varuna, who was the daughter of the -high-souled patriarch Aranya. O great sage, the patriarch Vairaja had a -daughter named Nadbala, on whom Manu begot ten highly effulgent -sons—Uru, Pooru, Satadumnya, Tapasher, Satyavak, Kavi, Agnistoma, -Atiratra, Sudyumnya and Abhimanyu. Uru begot on his wife Agneyi six -highly effulgent sons—Anga, Sumanas, Svati, Kratu, Angiras and Siva. And -Anga begot on Suneetha one son named Vena. O great sages, with a view to -multiply his progeny, the Rishis rubbed his right hand. And from his arm -sprang a famous king named Vainya, who was celebrated as Prithu for -milking the earth for the advantage of his subjects. Maitreya said,—"O -foremost of ascetics, do thou tell me why the right hand of Vena was -rubbed by the great Rishis, in consequence of which the mighty and -powerful Prithu was born". Parāçara said:—Originally a daughter was born -of Mritya named Suneetha. Anga married her. And she gave birth to Vena. -O Maitieya, being born from the daughter of Mrityu, he inherited the -evil propensities of his grand father. When he was inaugurated by the -great Rishis, Vena caused it to be proclaimed everywhere that he was the -lord of the earth. No one would undertake any sacrifice, offer any -oblation or make any gift. "I am the king the lord of sacrifice, no one -is entitled to oblations except myself". Thereupon the Rishis assembled -there and worshipping the lord of earth, addressed him, O Maitreya, with -sweet words. The Rishis said,—"O king, O lord, do thou hear, what we -speak unto thee, for then thy health as well as the interest of thy -subjects shall be secure. We purpose to worship, for thy welfare, with -protracted rites, Hari, the lord of the celestials and sacrifices. And -thou shalt also be entitled to a share in it. If, O king, with our -sacrifices, the lord of sacrifices is propitiated, he shall also satisfy -all thy desires. In whose kingdom, O king, Hari, the lord of sacrifices -is worshipped with sacrifices, he confers on him, the satisfaction of -all his desires". Vena said—"Who is there above me that, I even, shall -have to worship him. Who is that person, who is known as Hari and whom -ye do all consider as the lord of sacrifices? Brahmā, Janārddana, -Sambhu, Indra, Vayu, Jama, the Sun, Fire, Varuna, Dhata, Pusha, (the -sun) Bhumi (earth) and the lord of earth (the moon)—these and all others -who are capable of imprecating curses and conferring boons (on mankind) -do all exist in the person of a king for the essence of a sovereign is -all that is divine. O twice born ones, understanding this full well, do -ye all obey my commands—you should not make gifts or offer oblations -unto any one (but me) and should not worship any body else. As to serve -her own husband is the prime duty of a female, so it is incumbent upon -you, O twice-born ones, to satisfy my behests only". The Rishis -said,—"Give us command, O great king, to undertake sacrifices, so that -piety may not suffer decrease. All this world is but the outcome of -oblations".[224] Parāçara said:—Being thus addressed by the great Rishis -and requested by them often and often, Vena did not give them. Thereupon -all the ascetics, being stricken with excessive ire, cried out "Kill -him!—kill this vicious weight! He, who vilifies our lord the sovereign -of sacrifices, without beginning or end, is not worthy of the -sovereignty of the earth". Saying this, the ascetics slew that king with -the blades of Kusa grass, consecrated by prayer, who had already been, -destroyed by his impiety towards God. Thereupon those ascetics beheld -dust on all sides and said to the people who were nigh, "What is this?" -To which the people replied—"The kingdom is without a king and hence the -robbers and thieves have engaged in their dishonest work of encroaching -upon the property of others. And O great ascetics, this dust has been -raised by those robbers hastening to seize other's property". Thereupon -consulting with each other those ascetics, intent upon creating a -prince, began to rub the thigh of that childless monarch. The thigh -being thus rubbed, there arose a being of the complexion of a charred -stake, with flattened features and of a dwarfish stature. And he -speedily addressed all the ascetics there saying, "What shall I do?" -Whereto they replied—"Sit down" (Nishada) and thence his name was -Nishada. O foremost of ascetics, from this person sprang a race called -Nishadas who inhabit the Vindya mountain and are characterised by the -exterior tokens of depravity. By this means the wickedness of the king -(Vena) was extracted and the Nishadas was thus born destroying Vena's -son's. Thereupon those twice-born ones began to rub the right hand of -Vena from which sprang the highly powerful son of Vena named Prithu -resplendent in person and burning like the fire itself. Thereupon from -the welkin fell down the original bow of Hara named Pinaka, and the -celestial arrow and the celestial armour. Prithu thus born, all the -beings around were greatly delighted. And at the birth of that pious -son. Vena too attained to the region of celestials and was delivered by -that high-souled one from the hell named Pat. Thereupon the seas and -rivers from all sides come there with holy water and pearls and gems of -diverse kinds, for his inauguration on the throne. The great parent of -all, Brahmā, with the celestials and the descendants of Angiras (the -fires) and with all things, animate or inanimate, came there and -performed the ceremony of consecrating the lord of people—the son of -king of Vena. And beholding in his right hand the mark of the discus of -Vishnu and recognising a portion of that deity in Prithu the great -parent attained to an excess of delight. For all those who become the -sovereign kings of the earth, have always the mark of the discus of -Vishnu in their hands. The highly powerful Prithu, the son of Vena, -being thus invested with a mighty dominion, his power was unimpeded even -in the region of the celestials. That highly effulgent one, being -installed according to due rites, by these who were skilled in religious -rites, those subjects even, who were disaffected in his father's regeme, -became fully attached unto him. And in consequence of his attachment -unto his subjects he was known all over as "the king". The waters became -solid when he traversed the deep; the mountains opened him a way and his -banners were unbroken even when he passed through the forests. (In his -time) the earth yielded crops without cultivation; people got their food -without any thought—the king gave milk at any time and honey was stored -in every flower. At the auspicious sacrifice which was performed at the -birth of Prithu and which was headed by the great parent—the highly -intelligent Suta was produced from the juice of the moon plant. And in -that great sacrifice the highly intelligent Māgadha was also born. -Thereupon the Rishis accosted Suta and Māgadha saying "Do you sing the -glory of this powerful king Prithu, the son of Vena. This is your -special function and he is the fit object of your praise". Thereupon -both of them, with folded hands, spoke unto the twice-born ones -saying—"This king is born to-day—his works or merits we are not -cognizant of; nor his fame has spread abroad—tell us on what subject -shall we base our praise?" The Rishis said—"Sing his glory mentioning -the works he shall perform, becoming the emperor of the earth and the -merits he shall be crowned with". Parāçara said:—Hearing these words the -king was highly gratified and reflected, saying—"Persons (in this world) -are eulogised for their various actions. And surely my virtuous actions -shall be the theme of these bards. And whatever merits, they will relate -in their panegyric, I will acquire with all my attention. And whatever -faults they shall recommend to be avoided I shall always shun". The king -resolved thus. Thereupon Suta and Māgadha, with sweet-voiced discourses, -sang the future virtues of the intelligent Prithu, the son of Vena.—"He -shall be truthful, charitable, observer of his promises, the lord of -people, wise, benevolent, patient, valient and the supresser of the -wicked; pious, grateful, kind, sweet-spoken; shall always respect the -venerable, perform sacrifices, respect the Brāhmins and shall be always -recognised by the pious. He shall cherish the good and in administering -justice shall be indifferent to friend or foe". He cherished in his mind -the virtues thus celebrated by Suta and Māgadha and practised them in -his life. Thereupon that king governed the earth and performed many -sacrifices accompanied with liberal donations. One day the subjects -stricken with hunger approached the king for the edible plants had -perished during the season of anarchy. And when asked by him the cause -of thus coming they said—"O foremost of kings, during the period of -anarchy all vegetable products were withheld and, O lord of men, many -are now perishing for want of food. Thou hast been appointed (by the -Providence) as our lord and sustainer—grant us vegetable—the support of -our lives who are dying with hunger". Parāçara said:—Hearing this, the -king, inflamed with wrath, took up his bow Pināka and his celestial -arrows and issued forth to assail the Earth. And the Earth too, assuming -the shape of a cow, instantly fled away. From his fear she traversed the -Brahmā, and all other regions—and wherever she, the supporter of -elements, went, she beheld the son of Vena, with uplifted weapons. At -last trembling with terror, the earth, desirous to escape his arrows, -addressed Prithu, the hero of resistless prowess,—"O lord of men, do -thou not know that there is a great sin hanging upon the destruction of -females—why dost thou then try to slay me?" Prithu said,—"O thou the -perpetrator of vicious deeds, when by the destruction of one malignant -being the happiness of many is secured—that destruction is considered as -an act of virtue". The Earth said,—"If dost thou, for the behoof of thy -subjects, slay me, who shall support them, O foremost of kings?" Prithu -said,—"O Earth, slaying thee with my arrows, who art beyond my control, -I shall support my own men, by virtue of my own devotion". Parāçara -said,—Thereupon the earth, overcome with fear, trembled and bowing unto -him, addressed that king again, saying,—"All undertakings prove -successful whenever suitable means to accomplish them are employed. I -shall now suggest thee a means, which, if pleases thee, thou mayst -accept. O lord of men, the edible plants, which I had devoured before, I -may return thee, if thou likest, in the shape of milk. O thou the -foremost of the pious, for the behoof of thy subjects, give me a calf by -which I may be able to secrete milk. O hero, make also all places level, -so that I may produce, equally around, milk which is the source of all -vegetation". Parāçara said,—Thereupon the son of Vena with his bow and, -uprooted mountains by hundreds and thousands and thenceforth all the -hills are lying scattered all around.[225] Before this the surface of -the earth was irregular, and there was no boundaries of villages and -cities. There was no cultivation, no pasture, no agriculture, no high -way for merchants; all these originated, O Maitreya, in the reign of the -son of Vena. Whatever there was level ground, the king made habitations -for the subjects. Before his time, the fruits and roots, which were the -staple food of the subjects, were procured with great difficulty for all -vegetables were destroyed. Thereupon having made, the Swaymbhuva, Manu, -the calf, that lord of men, Prithu, milked the earth with his own hands. -He desiring the benefit of his subjects, corns and vegetables of all -kinds were produced upon which the people even now and perpetually -subsist. By conferring life on her, Prithu became the father of the -Earth and thence she got the patronymic Prithivi (the daughter of -Prithu). Thereupon the celestials the ascetics, the demons, the -Rākshasas, the mountains, the Gandharvas, the Uragas, the Yakshas, the -Pitris, and the trees, with their respective vessels, milked the earth, -as much O Manu, as they required. And the milker and the calf were both -peculiar to their own species. The Earth, the mother, the nurse, the -supporter and the nourisher of all creations was produced from the sole -of the foot of Vishnu. And Prithu, the son of Vena, became so very -powerful, that by virtue of his pleasing the subjects he was the first -man who was styled the lord of the earth. He who shall relate the story -of the birth of the son of Vena shall never suffer any retribution for -his iniquitous deeds. And he who shall hear of the birth and virtues of -Prithu shall be relieved from the affliction of evil dreams. - -SECTION XIV. - -From Prithu were born two highly powerful sons named Antardhāna and -Pāli. And Antardhāna begot on Shiknandini a son named Habirdhāna. And -Habirdhāna again begot on Dhishana six sons—named, Prāchinberhis, Sukra, -Gaya, Krishna, Braja and Ajina. Prāchinverhis was a mighty prince and -patriarch by whom mankind was multiplied after the death of Havirdhāna. -He was called Prāchinverhis on account of his placing upon the earth (at -the time of his prayer) the sacred grass pointing to the east. After a -protracted devotion that lord of earth married the daughter of the Ocean -named Savaranā. And Prāchinverhis, begot on Savaranā, the daughter of -the Ocean ten sons, who were all called Prachetas and were all -well-skilled in archery. They all practised the same religious -austerities and remained immersed in the bed of the deep for ten -thousand years. Maitreya said,—"Do thou, O great ascetic, tell me, why -those high-souled Prachetas practised austerities being immersed in the -deep". Parāçara said,—Welcoming the high-souled Prāchinverhis, the -Patriarch requested him to multiply race. And he accordingly addressed -his sons, saying,—"O my sons, I have been commanded by Bramhā, the god -of gods to multiply mankind. And I too had promised obedience. Do ye -therefore, my sons, diligently promote the increase of mankind. You -shall all with reverence obey the commands of the Patriarch". Parāçara -said,—Hearing the words of their father those princes said, "So be it" -and repeatedly addressed him, O Muni, saying,—"By what, O father, we -shall be able to multiply mankind? It behoveth thee to mention this unto -me". The father said,—"There is no doubt that people shall meet with an -accomplishment of all their desires, if they worship Vishnu, the -conferrer of boons. There is no other alternative. What future can I -tell you? If you wish to succeed, do you adore Govinda who is Hari, the -lord of all beings, in order to bring about the increase of mankind. The -excellent Purusha, without beginning, should be worshipped by him who -wishes for virtue, wealth, enjoyment or liberation. Adore him, who is -imperishable and propitiating whom the great Patriarch Brahmā succeeded -in creating the universe". Parāçara said,—Being thus addressed by their -father the ten Prachetas plunged into the deep and with concentrated -minds, engaged in devotion. O foremost of ascetics, with their minds -wholly devoted to Nārāyana, the refuge of all creatures and the lord of -the universe, and withdrawing their thoughts from all other exterior -objects, they remained (in the state of devotion) for ten thousand -years. And remaining there they worshipped with concentrated minds that -great God Hari, who, when propitiated, confers, on all those who praise -him, whatever they desire. Maitreya said,—"O foremost of ascetics, the -praises addressed to Vishnu, by those Prachatas, lying plunged in the -depths of the ocean are sacred and it behoveth thee to relate them unto -me". Parāçara said—Do thou hear—(I shall recount) the praises addressed, -of old, to Govinda by the Prachetas as they stood in the waters of the -deep. Prachetas said,—"We bow unto him who is the eternal theme of all -speech, who is the beginning of the boundless universe and the lord of -it; who is the primeval light—who has not the like of him; indivisible -and infinite; who is the creator of all things, mobile and -immobile—salutation unto him, who is one with time, who is without -form—and whose first form is the day and the second and third form are -the evening and night. Salutation unto him, who is the same with the -moon who is the life of all living beings, and who is the receptacle of -ambrosia, drunk daily by the celestials and progenitors. Salutation unto -him, who is one with the sun, who with his fierce rays, dispels darkness -from the sky and who is the creator of the seasons—the summer, the -winter and the rains. Salutation unto him, who is one with the -earth—who, being solid, is supporting the whole universe and is the -asylum of smell and all other objects of sense. We bow to that form of -Hari, which is water, which is the seed of all living beings and the -womb of the world. Salutation unto Vishnu, who is one with Fire, who is -the mouth of the celestials being the eater of the Havya and who is the -mouth of the progenitors being the eater of the Kavya. Salutation unto -him who is at one with the air, which exists as five vital airs in the -body causing constant vital action and is the origin of ether. -Salutation unto him, who is at one with the atmosphere, who is pure, -whose form and end cannot be perceived, who is shapeless and limitless -and who gives separate existence to all creatures. Salutation unto -Krishna, who is the creator, is perceived in the form of sensible -objects and is the direction of the faculties of sense. We bow unto -Hari, who is one with senses both subtle and substantial, who receives -the impression of the senses, and who is the source of all knowledge. -Salutation unto that universal soul, who as intellect carries the -impressions received by the senses to the soul—Salutation unto him who -is Prakriti—who has created the Universe, who is maintaining it and in -whom it shall perish. We bow unto that excellent Purusha, who albeit -freed from all and devoid of all qualities, appears, to the creatures -labouring under mistakes, as enveloped with all qualities. Salutation -unto that Brahmā, who is the ultimate condition of Vishnu, who is -unchangeable, without birth, pure, void of qualities and free from -accidents; who is neither high nor low neither massive nor thin, has -neither shape, nor colour, nor shadow, nor substance nor affection nor -body; who is neither ethereal nor capable of being touched; who is -neither smell nor taste; who has no eyes, cars, or motion or speech, -breath mind; who is without name, gotra, countenance or lustre; who is -without fear or mistake; without blame, disease or death; who is free -from passion, without sins, imperceptible, inactive, independent of -place and time, separated from all investing properties, but exercising -irresistible might, and who is at one with all beings and dependant upon -none. Salutation to that nature of Vishnu which tongue cannot describe -nor eye hath seen". Parāçara said—Thus glorifying Vishnu the Prachetas -performed austerities for ten thousand years in the depths of the sea. -Thereupon Hari, having the complexion of the full-blown lotus leaf, -being pleased, appeared before them even in the midst of waters. And -beholding him mounted on Garuda, the Prachetas bending low their heads -with reverence, saluted him. Thereupon Vishnu addressed them, -saying,—"Do you ask of me a boon. Being pleased with you I have come -here to confer boons on you". Bowing unto that giver of boons, the -Prachetas asked of him the multiplication of mankind as ordered by their -parents. And granting them the wished for boon Vishnu disappeared -instantly and Prachetas too came out of the sea. - -SECTION XV. - -Parāçara said,—When the Prachetas were thus engaged in devout exercises -the earth was covered with huge trees and the subjects suffered decease. -The welkin being obstructed with the branches of trees, the wind did not -blow for ten thousand years and the mankind did not labour. And when the -Prachetas came out of the water they were greatly inflamed with ire -beholding the earth, and wind and flame issued out of their mouths. The -wind uprooted all the trees and left them sear and dry and the fierce -fire consumed and thus the earth was cleared off the forests. Beholding -all the trees thus destroyed and only few left, their king Soma -approached those princes and said,—"Renounce your ire, O princes, and -hear what I say; I shall bring about peace between you and the trees. -This precious and beautiful maiden, sprung from the trees, has been -nourished by me with my rays who am cognizant of futurity. Her name is -Marishā and she has sprung from the trees. That lucky damsel shall be -your wife and the multiplier of the family of Dhruva. From half of your -lustre and half of mine, the learned and the great Patriarch Daksha -shall be begotten on her; your lustre as well as mine being conjoined in -him he shall be effulgent like fire and multiply the human race. There -lived in the days of yore an ascetic named Kandu—the foremost of those -conversant with the Vedas. He engaged in an austere devotion on the -picturesque bank of the river Gomati. To obstruct his devotion a highly -beautiful nymph named Pramlocha was despatched by the king of the -celestials. And being thus engaged, the sweet-smiling nymph diverted the -sage from the practice of his pious austerities. Being thus diverted he -lived with her for a hundred and fifty years at the valley of the mount -Mandāra, his mind being wholly given up to worldly enjoyment. Once on a -time the damsel said to the high-souled Rishi,—'O Brahman, I desire to -go to the abode of the celestials—do thou, with a delighted countenance, -grant me the permission'. Being thus addressed by her, the ascetic, -solely attached to her, replied,—'O fair lady, do thou stay a few days -more with me'. Being thus requested by him that damsel of a slender -person, enjoyed earthly pleasures in the company of that high-souled -ascetic, for more than a hundred years. And being again accosted by her -with 'O lord! allow me to return to the abode of the celestials' he -again requested her to stay a few more with him. After the expiration of -another hundred years the beautiful damsel, with a smile of love, again -said,—'I shall now go to the abode of the celestials, O Brāhman'. Being -thus addressed the ascetic, detaining the fair-eyed damsel, said,—'Stay -a little more, thou shalt depart for a long time'. Afraid of incurring -an imprecation the graceful nymph lived with the ascetic for nearly two -hundred years more. The high-souled sage was repeatedly asked by the -nymph to allow her to repair to the abode of the lord of the celestials -and she was as often desired by him to remain. Afraid of his curse, -excelling in amiable manners and knowing full well the pain consequent -upon the separation from an object of love she did not quit the ascetic, -who, enjoying in her company day and night and having his mind possessed -by cupid, became fully attached unto her. Once while he was speedily -issuing out of the cottage the nymph said to him. 'Where are you going?' -Whereto he replied, 'O damsel, the day is fast approaching its close, I -must perform my evening ablutions or else I shall neglect a duty'. -Thereupon smiling, she, delightedly, said to the sage,—'O thou -conversant with all religions, why dost thou talk of to-day approaching -its close? Is thy day, O Brāhman, the aggregate of many hundred years? -Shall it not create astonishment in other? Do thou tell me'. The ascetic -said,—'O fair damsel, you came to the riverside this morning—I saw you -there and brought you to my hermitage. The day has passed and the -evening has well-nigh arrived. Tell me in sooth what the truth is'. The -(nymph) Pramlocha said,—'True it is, O Brāhman, that I came here at -dawn. It is not false—but after that hundreds of years have flown away'. -Thereupon, the sage, stricken with fear, asked that nymph, having -expansive eyes, saying,—'Tell me how many years I have spent in -enjoyment with you'. Pramlocha said,—'You have spent nine hundred and -seven years six months and three days'. The ascetic again said,—'No more -of laughter, O fair nymph, tell me the truth; methinks I have spent one -day in your company'. To which Pramlocha replied: 'O venerable sage why -shall I speak untruth unto thee since I have been specially requested by -thee to-day to speak the truth'. Soma said,—O Princes, when the sage had -heard these words and thought them to be true he began to reproach -himself exclaming, 'O fie, fie upon me; my penance has been -obstructed—the wealth of those who are cognizant of Brahmā, has been -stolen; my judgement has been blinded; by whom women have been created -to beguile mankind? O fie upon that passion by which my self-control has -been stolen whereby I, was about to attain the knowledge of Brahmā who -is above the reach of those who are immersed in the six waves—namely, -hunger, thirst, sorrow, stupification, decay and death. By this evil -company, which is the road to hell all my austerities, leading to the -acquisition of the wisdom of the Vedas, have been obstructed'. Having -thus reviled himself the pious sage spoke to the nymph, who was near -him, saying,—'Go where dost thou wish, O vile nymph—thou hast performed -that for which thou hast been enjoyned by the lord of the -celestials—thou hast obstructed my penances with thy fascinations. I do -not reduce thee to ashes with the fierce fire of my rage. Seven paces -together are quite sufficient for the friendship of the pious, and thou -and I have lived together for a pretty long time. Or what for is thy -folly—and why should I be offended with thee—verily this is an outcome -of my own folly since I have not been able to control my passions. O fie -on hated thee, the box of fascinations, who, to win favour with Sakra, -has disturbed my devotion'. Soma said,—While the sage spoke thus to the -nymph she perspired and stood trembling. Thereupon, the foremost of -ascetics again said angrily to her, thus trembling and with drops of -perspiration issuing from every pore—'Depart! Depart'. Being thus -remonstrated with by that sage she issued out of the hermitage and began -to wend her way by the welkin, rubbing the perspiration with the leaves -of the trees. She went forth from tree to tree rubbing her limbs and the -perspiration with the durky shoots. And the child, she had conceived by -the sage, came out from the pores of her skin, in drops of perspiration. -The trees received those drops and the wind collected them. I protected -it with my rays till it increased in size gradually. Because she sprang -from the drops on the tops of the trees that fair damsel was called -Mārisha; the trees will give her to thee—let your anger be appeased. She -is Kandu's child—she was sprung from the trees—she is my offspring as -well as that of the wind—and she is also the daughter Pramlocha. And the -great sage, Kandu, on the wane of his devotion, repaired to the region -of Vishnu called Purushottama, O Maitreya. And there he, O princes, -devoted himself, with his whole mind to the adoration of Vishnu and -engaged in the Yoga, with uplifted hands and uttering the prayers -comprehending the supreme truths of the Vedas". The Prachetasas -said,—"We wish to hear of the excellent prayers of the sage, by which -Kandu engaged in devotion and in the adoration of Keshava". On which -Soma repeated them:—"'Vishnu is beyond the limit of all earthly things, -he is the infinite; through him we may get at the other end of the -limitless deep—the earth: he is above all that is above; he is the -finite truth; he is worthy of being approached by those who are -conversant with the Vedas; the limit of elemental being; above the -perception of the senses and the protectors (the divinities who protect -the creation). He is the cause of cause; the cause of the cause in -cause; the cause of finite cause; and in effects he, both as every -object and agent, preserves the creation. He is Brahmā the lord; Brahmā -all beings; Brahmā the creator of the human race; the undecaying, -imperishable and eternal; he is spread all over the earth, unborn, -incapable of increase or diminution. Purushottama, is the eternal, -unborn, immutable Brahmā. May he annihilate the infirmities of my -nature'. Repeating those prayers, comprehending the essence of divine -truth and propitiating Keshava the ascetic attained to the final -emancipation. I shall now describe to you what Mārisha was in her -previous birth—for a recital of her glorious acts will be of immense -benefit to you. O princes, she was in her previous birth a queen, and -was left childless at her husband's death; and she therefore propitiated -Vishnu with zealous devotion. Thus pleased with her devotion Vishnu -appeared to her in person and said,—'Do thou beg of me a boon'. Whereto -she replied communicating her desire,—'O lord of earth—I am a widow from -my childhood—unfortunate as I am, in vain is my birth on this earth. Do -thou so favour me, that I may be blessed with a good husband in every -birth and a son equal to a patriarch amongst men; I may be possessed of -beauty and wealth and may be pleasing unto all—that I may be born out of -the ordinary course'. Hrishikesha, the lord of the celestials, the giver -of all boons thus prayed to, raised her from her prostrate attitude and -said,—'In one birth you shall have ten husbands of great prowess whose -fame shall spread far and wide. And O fair damsel, you shall have a -great son gifted with mighty prowess and all the accomplishments that -are to be seen in the great Patriarch. The supremacy of his family shall -be established all over the universe and the three worlds shall be -filled with his descendants. And you, by my favour, shall be of -marvellous birth, chaste, endowed with grace and loveliness and -delightful to men'. Having thus spoken to that fair damsel, having -spacious eyes, the Deity disappeared and the princess, was accordingly -born as Mārisha, who is given to you for a wife, Princes". Parāçara -said:—Thereupon renouncing their ire against the trees at the words of -Soma, the Prachetas took Mārisha righteously to wife. And the Ten -Prachetas begot on Mārisha the eminent Patriarch, Daksha, who had (in a -former birth) been born as the son of Brahmā. O thou of great mind, for -the multiplication of creation and increase of his own race this eminent -Daksha created progeny. Obeying the mandate of Brahmā for the -furtherance of creation he made moveable and immoveable things, bipeds -and quadrupeds. Having created (that) by his will he created females out -of which ten were conferred on Dharma, thirteen on Kasyapa and -twenty-seven who regulate the course of time on the Moon, And from them -were produced the gods, the demons, the snake-gods, cows, birds, -singers, the spirits of evil and others. Thenceforth creatures were -produced by sexual intercourse. O Maitreya—before that they were -generated, by the by sight, by touch and by the influence of austerities -practised by the ascetics of accomplished piety. Maitreya said:—"O great -ascetic, Daksha, as I am informed, was born from the right thumb of -Brahmā: tell how he was born again as the son of Ten Prachetas. Another -great doubt exists in my mind O Brahmā that how could he, who was the -grandson of Soma, be also his father-in-law". Parisara said:—O thou of -great piety, birth and death are constant in all creatures. Rishis -having divine vision do not wonder at it. Daksha and other eminent -ascetics take birth in every age and they again cease to be: the learned -are not perplexed by it. O foremost of the twice-born ones, in the days -of yore there was neither senior nor junior (by age); asceticism and -spiritual power were the sole causes of being considered as senior. -Maitreya said:—"O Brāhman, do thou relate at length, the origin of the -gods, demons, Gandharvas, serpents and goblins". Parāçara said:—Do thou -hear, O thou of a high-mind, how commanded by Brahmā, Daksha created -living creatures. At first Daksha created his will-born progeny—the -deities, the Rishis, the Gandharvas, the demons and the snake-gods. When -he found, O twice-born one, that his mind-born progeny did not multiply -he began to meditate upon some other means of increasing the living -creatures, Then desirous of multiplying the race by means of sexual -intercourse he married the daughter of the Patriarch Veerana by name -Ashikni who was devotee! to austerities and the eminent supportress of -the world. And the energetic Patriarch for the multiplication of the -progeny begot on Ashikni the daughter of Veerana, five thousand sons. -And beholding them desirous of multiplying the race, the divine ascetic -Nārada approaching them addressed them with sweet words—Nārada said,—"O -ye highly powerful Haryaswas, it is evident that you intend multiplying -the progeny—do ye hear this: you like ignorant people, do know not the -middle, the height and the depth of the world: how would you propagate -progeny then? Your understanding is not hindered by interval, height or -depth, why do ye not O fools, behold the end of the universe?" Parāçara -said—Having heard these words they repaired to various quarters and have -not returned as yet as the rivers lose themselves in the ocean (and do -not come back). - -The Haryaswas having gone away the Patriarch Daksha again begot a -thousand sons upon the daughter of Beerana. And, they, who were named -Savalaswas, were desirous of multiplying mankind and they were again -addressed by Nārada, Brāhmana, with the words mentioned before. They -said to one another,—"What the Muni had said is perfectly true. We must -follow the path wended by our brothers: there is not the least doubt -about it. And ascertaining the extent of the universe we will multiply -our race". They also went to various quarters by the path (followed by -their brothers) and have not returned like rivers flowing into the deep. -Thenceforth, O twice-born one, a brother searching after a brother, is -generally lost: the wise do not resort to such actions. Finding that all -his sons had disappeared the eminent Patriarch Daksha was worked with -ire and imprecated Nārada. We have heard, O Maitreya, that thereupon the -learned Pratriarch Daksha, desirous to multiply the race begot upon the -daughter of Veerana sixty daughters. Of whom he gave ten to Dharma, -thirteen to Kasyapa, twenty-seven to Soma, four to Arishtanemi, two to -Bahuputra, two to Angiras and two to the learned Krisaswa. Do thou hear -their names from me. Arundnati, Vasu, Yami, Lamba, Bhami, Marutwati, -Sankalpa, Muhurtta, Sadhya and Viswa were the ten wives of Dharma. I -will mention their offspring. Viswadevas[226] were the sons of Viswa and -the Sadhyas[227] were the sons of Sadhya. The Maruts or Winds were the -offspring of Marutwati and the Vasus of Vasu. The Bhānus (or suns) were -the sons of Bhānu and the deities governing the moments of Muhurtta, -Ghosa was born of Lamba and Nāgabithi[228] was born of Yāmi (night). And -all the objects of the world were born of Arundhuti and Sankalpa (pious -determination) was the son of Sankalpa. I shall mention at length the -particulars of the eight Vasus who abound in effulgence and night. They -are Apa, Dhruva, Soma, Dhara, Anila, Anala, Pratyusha and Prabhāsha. The -sons of Apa were Vaitandya, Srama (weariness) Srānta (fatigue) and Dhur, -and the son of Dhruva was the great Kāla (Time) the cherisher of the -world. The son of Soma was Varchas (light) by whom was generated -Varchaswi (radiance). And Dhara had, by his wife Monohora, Dravina, -Hutaravyavaha, Sisira, Prāna and Ramana. Anila's wife was Siva; and he -had by her two sons—Monojova (swift as thought) and Avijnātagati -(unknowable motion), The son of Agni—Kumara, was born in a clump of Sara -reeds, whose sons were Sākha, Visākha, Naigameya and Prishthaja. The son -of Kritikas was named Kartikeya. The son of Pratyushwa was the great -ascetic Duvala who had two intelligent and philosophic sons. The great -ascetic Vrihaspati had a sister who was the foremost of the females, -virtuous and of accomplished asceticism. Without beings attached to the -world she travelled all over the world. She became the spouse of -Pravasha the eighth Vasu. Of her was born the noble Patriarch Viswakarma -the author of a thousand arts, the architect of the celestials, the -inventor of all ornaments and the foremost of the artists. He -constructed the chariots of all the deities; and by the skill of that -high-souled one, people obtain subsistence. He had four sons whose names -hear from me. They were Ayaikapad, Ahirvradhna, Twashtri and Rudra and -they were all wise. And the self-born son of Twashtri was also the -famous Viswarupa. There are eleven well-known Rudras, lords of the three -worlds—Hara, Bahurupa, Tryambaka, Aparajitā, Vrishahapi, Sambhu, -Kaparddi, Raivata, Mrigavyadha, Sarava and Kapāli; but there are a -hundred names of the Rudras of unmitigated prowess. - -Kashyapa married the thirteen daughters of Daksha namely Aditi, Diti, -Danu, Arishta, Surasa, Surabhi, Vinatā, Tāmrā, Krodha, Vasa, Idā, Khasā, -Kadru and Muni. I will describe their progeny to you. There were twelve -well-known celestials in a former Manwantara, named Tushitas, who, on -the approach of the present Manwantara and at the end of the reign of -Manu Chakhusha assembled and said to one another,—"O deities, let us all -speedily enter into the womb of Aditi that we may be born in the next -Manwantara for we shall thereby be again crowned with blessings". Having -said this they at the end of the reign of Manu Chakshusha were born the -sons of Kashyapa, the son of Mārichi by Aditi the daughter of Daksha. Of -them were born first Vishnu and Sakra and the Aryaman, Dhuti, Twashtri, -Pushan, Vivaswat, Sāvitri, Mitra, Varunā, Ansa and Bhaga. These who, in -the reign of Chākshusha Manu were Tushitas, were called the twelve -Adityas in the Manwāntara of Vaivaswata. The twenty-seven virtuous -daughters of the Patriarch who were married to the Moon were all -well-known as the nymphs of the lunar constellations after their names; -they had children of unmitigated effulgence. The wives of Arishthanemi -bore sixteen children. The daughters of the learned Bahaputra were the -four lightnings. The excellent Paratyangirasa Richas were born from the -wives of Angiras and the celestial weapons were the children of the -Rishi Krishaswa. These deities take their birth once after the expiry of -a thousand yugas; they are thirty-three in number and their appearance -and disappearance is here spoken of as birth and death and O Maitreya -these divinities appear and disappear, age after age as the sun sets and -rises again. - -It is said that Kashyapa begat on Diti two sons—One was named -Hiranyakashipu and the other was named Hiranyaksha and both of them were -invincible. She had also a daughter named Sinhika who was married to -Biprachitwa. Hiranyakashipu had four highly effulgent sons—named -Anuhlāda Hlāda, Prahlāda and Sanhlāda;—they were all highly intelligent, -powerful and the multiplier of the Daitya race. O noble sage, amongst -these, Prahlāda, looking impartially on all things, devoted his whole -faith to Janārddana. O twice-born one, the flames lighted by the king of -Daityas did not consume him in whose heart Vasudeva was present. The -whole earth shook, when bound with ropes, he moved in the midst of the -water of the deep. Having his mind entirely engrossed by Achuta his body -firm as the rock was not assailed by the diverse weapons hurled on him -by the order of the king of Daityas. And the venomous snakes could not -destroy him (even). And he remembering the excellent Purusha and -protected by the recollection of Vishnu as his armour he did not -renounce his life albeit overwhelmed with rocks. The earth received the -high-minded (Prahlāda) when he was hurled from on high by the king of -Daityas residing in Swerga. The slayer of Madhu being present in his -mind, the wind sent into his body to wither him up was itself destroyed. -Being ordered by the lord of Daityas the maddened elephants of the -spheres broke their trunks and baffled their pride against his firm -breast. The rites of the priests of the Daitya monarch were useless to -bring about the destruction of one who was attached to Govinda. The -thousand illusions of the illusive Samvara were baffled by the discus of -Krishna. The poison offered by the cooks, at the command of the king of -Daityas, could not produce any change upon the intelligent (Prahlāda) -void of pride, who unhesitatingly partook that. He looked impartially -upon the world and all creatures, was full of kindness and regarded all -things equally and as identical with himself. He was pious and an -inexhaustible mine of purity and truth and a model for all pious men. - -SECTION XVI. - -Maitreya said—"O great ascetic, you have described to me the human races -and the ever-existing Vishnu, the cause of the world; but who was this -Prahlāda the foremost of the Daityas of whom you spoke and whom fire -could not burn, and who did not die even when assailed by weapons. And -Prahlāda being present in the waters, in bonds, earth trembled, agitated -by his movements. And he did not die before albeit overwhelmed with -rocks. Thou hast related the unlimited glory of that intelligent -Prahlāda. O muni, I am desirous to hear an account of the character and -unequalled might of that effulgent worshipper of Vishnu. O Muni, Why was -he assailed by the descendants of Diti with weapons? And why was he, -ever engaged in pious observances, thrown into water? For what was he -overwhelmed with rocks? And why bitten by venomous snakes? Why thrown -down from the mountain-top? Why cast into fire? And why was he made a -butt for the tusks of the elephants of spheres? And why was the wind -sent by the mighty Asuras into his body to wither him up? O Muni, Why -the spiritual guides of the Daityas were engaged in ceremonies for his -destruction? And why did the Daitya Samvara spread thousands of -illusions for his destruction? Why did the cooks of the Daitya-chief -offer him poison for his destruction which was digested by that -high-souled sage? O noble Manu—I wish to hear all this—an account of the -high-souled Prahlāda, full of marvelous glories. I am not the least -surprised for the Daityas not being able to destroy him: for who can -slay him whose mind is solely devoted to Vishnu? Why did the Daityas, -born in his race, cherish dreadful malice against him ever engaged in -pious observances and in the worship of Kesava? Relate to me, Why the -sons of Diti offer violence to one so pious,—high-souled and ever -devoted to Vishnu and free from sin? The great cannot offer violence to -a person gifted with such qualities even if he be an enemy; how could -his own kin (behave thus towards him)? O foremost of the Muni, do thou -relate all this—the character of the sovereign of Daityas. I wish to -hear it at length". - -SECTION XVII. - -Parāçara said:—Maitreya, hear the interesting story of the wise, -high-souled and magnanimous Prahlāda. In the days of yore the three -worlds were brought into subjection by the valiant son of -Diti—Hiranyakashipu, proud of the boon conferred on him by Brahmā. That -Daitya had usurped the sovereignty of Indra and exercised the functions -of the sun of air, of the lord of waters, of fire and of the moon. He -himself became the lord of riches and Yama; and that Asura appropriated -to himself, without reserve, all that was offered in sacrifice to the -celestials. O foremost of ascetics, renouncing their own region the -celestials, through his fear, wandered upon the earth, disguised in -mortal shapes. Having conquered the three worlds, he was inflated with -the pride of the riches, and being eulogised by the Gandharvas, enjoyed -all wished-for objects. Thereupon all the Siddhas, Gandharvas and -Pannagas worshipped the valiant Hiranyakashipu addicted to drinking. The -Siddhas stood delighted before the Daitya chief, some singing, some -playing on musical instruments and others shouting out cries of victory. -When the Asura delightedly quaffed the inebriating cup in his -picturesque crystal palace, the nymphs danced there gracefully. - -His illustrious son, by name Prahlāda, while yet a boy, residing in the -dwelling of his preceptor, read such readings as are studied in early -years. Once on a time the high-souled (Prahlāda) in the company of his -preceptor appeared before his father the Daitya-chief while drinking. -The father Hiranykasipu, raising up his son prostrate at his feet, spoke -to Prahlāda of unmitigated prowess, saying,—"Repeat, boy, agreeably, the -substance of what you have read during the period". Prahlāda -said,—"Hear, father I will repeat the substance of what I have read. -Hear attentively what occupies my thoughts. I bow to that Great Being -who is without beginning, middle or end, increase or diminution: the -imperishable lord of the world, the universal cause of causes". Parāçara -said:—Hearing those words the lord of the Daityas, his eyes red with ire -and lip swollen with indignation, looked towards the preceptor and -said,—"O vile Brahmana, what is this? O vicious-minded, thou hast, in -disrespect to me, taught my boy the worthless commendation of my foe". -The preceptor replied,—"O sovereign of Daityas, it doth not behove thee -to give way to anger; I have not taught thy son what he has uttered". -Hiranyakashipu said,—"Prahlāda, my boy, by whom then you have been thus -taught. Your preceptor says that he has not instructed you thus". -Prahlāda replied,—"Vishnu, O father, is the instructor of the whole -world and is present in our minds. Who else, but that Great Soul can -teach us (any thing)?" Hiranyakashipu said,—"O thou of vile -understanding, who is this Vishnu, of whom thou art speaking again and -again before me the valiant lord of the world?" Prahlāda said,—"He is -Vishnu, the great God, who is being meditated upon by the devout, whose -glory cannot be described in words, who is all things and from whom all -things proceed". Hiranyakashipu said,—"O fool, myself living, to whom -else you give the title of supreme lord? Are you desirous of death that -you are mentioning this again and again?" Prahlāda replied, "O father, -Vishnu, who is Brahmā, is not only the creator, preserver and supreme -lord of me only, but of all creatures as well as of thyself. Be -propitiated; why art thou angry?" Hiranyakashipu said,—"What evil spirit -has entered into the breast of this silly lad, that, he, like one -possessed, gives expression to such profane words". Prahlāda said,—"That -Vishnu is not only present in my mind, but he pervades the whole -universe; He is omnipresent and commands me, thyself and all creatures". -Hiranyakashipu said,—"Away with this wicked boy; take him again to the -preceptor's house and govern him; perhaps he has been taught by some -vicious-minded (men) to sing the glories of my foes". Parāçara said:—He -having said this Prahlāda was again conducted to the preceptor's house -by the Daityas, where always prompt to attend upon the preceptor he -received instructions constantly. After a considerable time that lord of -Asuras sent for Prahlāda again and said "O my boy, recite me some -poetical composition". Prahlāda said—"May that Vishnu be propitiated -with us, from, whom matter and soul originate and all that is mobile and -immobile proceeds and who is the cause of all this creation". -Hiranyakashipu said,—"Destroy this vicious-minded boy; there is no use -of his life; he is a fraud to his own family since he has proved a -traitor to his kin". Parāçara said—Being thus commanded by him, hundreds -and thousands of Daityas, with huge weapons, addressed themselves for -his destruction. Prahlāda said to the Daityas—"Since Vishnu is present -in your weapons as well as in mind, your weapons shall fail to hurt me". -Parāçara said—Thereupon hundreds of Daityas assailed Prahlāda with their -weapons but he did not feel the least pain and his strength was ever -renewed. Hiranyakashipu said—"O you of vile understanding, refrain from -glorifying my enemy; I promise you immunity, be not so foolish". -Prahlāda replied: "No fear can overwhelm me since that immortal remover -of all dangers is present in my mind, the very recollection of whom is -enough to remove all perils consequent upon birth and human -infirmities". Hiranyakashipu said—"O serpents, speedily bring this -vicious lad to destruction with your envenomed fangs". Parāçara -said:—Being thus commanded by him, Kuhaka, Takshaka, Artdhaka and many -other venomous serpents, bit him in every part of his body. But with his -mind solely devoted to Krishna he remained in that pleasurable -recollection; he could not feel anything although he was bitten by -deadliest serpents. The serpents said to the sovereign of the -Daityas—"Our fangs are broken; our jewelled crests are shattered; our -hoods are burning; Our hearts are trembling; but the skin of this body -is unhurt; O king of Daityas, resort to some other expedient". -Hiranyakashipu said—"O Elephants of the spheres, unite your tusks and -slay this deserter of his own family and the supporter of our enemy; -sometimes our own descendants bring about our own destruction as the -fire consumes the wood from which it proceeds". Parāçara said:—The boy -was then cast down on the earth being assailed by the tusks of those -elephants of the spheres as huge as mountain peaks; but he recollecting -Govinda, thousands of tusks were blunted against his breast: he then -spoke to his father: "The tusks of the elephants hard as adamant have -been blunted. This is not on account of any strength of mine but is -consequent upon my calling upon Janārddana who destroys all dangers and -sins the sources of all these evils". Hiranyakashipu said:—"Away, O ye -elephants of the spheres. O Asuras, light out fire; O deity of the -winds, blow up the fire, and let this perpetrator of endless iniquities -be destroyed therein". Parāçara said:—Thereupon commanded by their -master the Dānavas piled a huge heap of wood around the son of the king -of Asuras and then put fire thereto to burn him. Prahlāda said—"This -fire, although blown up by the wind, doth not burn me: I behold all -around me the face of the quarters, cool, and the beds of lotuses". -Parāçara said:—Thereupon the twice-born ones, the sons of Bhargava, the -high-minded priests skilled in speech and the reciters of Shama Veda, -eulogising him, said to the sovereign of the Daityas,—"O king, subdue -thy anger against this lad, thy own begotten son. Even thy ire against -the celestials bore fruits. O king, we shall so bring up this boy, that -he growing humble shall engage in the destruction of thy enemies. O king -of daityas, since childishness is the root of all these evils, it -behoveth thee to renounce thy ire against this boy. If he according to -our instructions, does not abandon the cause of Hari we shall then -concert infallible measures to bring about his destruction". Parāçara -said Thereupon being thus solicited by the priests the king of Daityas -had his son brought out from the flames by the Daityas. - -Thence-forth residing in the house of the preceptor the boy Prahlāda, -whenever he got an opportunity, gave lessons himself to the sons of the -Dānavas. Prahlāda said,—"O sons of the descendants of Diti, hear from me -the supreme truth; do not take my instruction otherwise for there is no -touch of covetousness. All creatures are born first, then they attain to -infancy and youth and then succeed gradually the inevitable decay; and -then they meet with death, O sons of the Daitya chiefs. This myself and -you all have witnessed. He who is dead is born again—this cannot be -gainsaid; the sacred texts warrant it. Birth is consequent upon the -virtue and vice of pristine actions. All conditions from conception to -re-birth are tinged with pain. The simpleton, in his childishness, -thinks that the alleviation of hunger, thirst, cold and the like is -identified with pleasure; but in sooth that is pain; for exercise gives -delight to those whose limbs are incapable of motion and suffering -affords pleasure to those whose understanding is blinded with delusion. -Where is this vile body which is a compound of phlegm and other humours -and where are its beauty, grace, loveliness and other qualities? The -foolish wight will take delight even in hell, who is fond of this body -composed of flesh, blood, matter, ordure, urine, membrane, marrow, and -bones. The agreeableness of fire is produced by cold; of water by -thirst; of food by hunger; and thus all other things are rendered -agreeable by their contraries. O children of Daityas, he, who will take -to a wife will introduce so much of pain into his bosom. The more a man -will create dear relations, the more deeply will be implanted the thorns -of anxiety in his heart. He, who has got large possessions in his house, -is troubled, wherever he goes, with the anxiety that they may be lost or -burnt or stolen. Then there is a great pain in being born: the dying are -afflicted by the tortures of Death and again by the pain of passing into -the womb. Fancy, there is not the least pleasure la the embryo state; -you must then admit that the world is full of miseries. Verily I speak -unto you, that in this ocean of the world infested with many miseries -Vishnu is your only stay. Do not consider yourselves as mere boys and -therefore ignorant of it for the spirit embodied in your bodies is -eternal. Birth, youth and decay are the properties of the body not of -the soul. I am now a child—when I shall be young I shall exert myself -for my behoof; I am yet a youth and when I shall grow old I shall work -for the benefit of my soul. I am old now—all my senses have failed me -and I cannot exert myself. What shall I do now, vicious-minded as I am? -I did not do anything when I was capable of doing it. Thus, men, -although thirsting after knowledge, having their minds distracted by -vain hopes, do not attain to beatitude. The ignorant, addicted to sport -in boyhood, to worldly things in youth, find, when they become -incapable, that old age is come upon them. Therefore let the soul even -in childhood exert itself for its welfare independent of the conditions -of infancy, youth or age. This is then what I speak unto you. If you -think that it is not true, do you, for my satisfaction, think of Vishnu -the liberator from all bondage. What trouble is there in calling him to -mind? When remembered he bestows prosperity upon people. And if you -recollect Him day and night there will be an end of all sins. Let your -mind be fixed on Him day and night who is present in all beings and you -shall laugh at every trouble. The whole world is subject to a -triple[229] affliction. What wise man would cherish hatred against -beings who are all objects of compassion? If others are crowned with -prosperity and I am incapable of enjoying the same why should I be -malignant against those who are more prosperous than myself? I should -rather be glad for their happiness for the suppression of malice is -itself a reward. Even those who cherish malice against foes are -considered as objects of pity by the wise, as being overwhelmed with -delusion. O Daityas, admitting the distinction between myself and all -other creatures, I have described to you the various reasons for -repressing hate. Hear briefly the duties of those who approach the -Deity. This whole world is the manifestation of Vishnu who is identified -with all beings. The wise therefore do not regard any difference between -themselves and all other creatures. Let us therefore renounce the angry -passions of our race and so exert ourselves that we may obtain that -perfect beatitude which is beyond the power of the deities of fire, of -the sun, of the moon, of wind, of Indra, of the regent of the sea, of -the Siddhas of the Rākshasas, of the Daitya-chief, of the serpents, of -Kinnaras, of men, or beasts or human weaknesses and which is -uninterrupted by various diseases such as fever, eye-disease &c., by -hatred, malice, passion or desire. The beatitude, which can not be -destroyed by others which is pure and eternal, can be enjoyed by him, -who fixes his mind on Kesava. Verily I speak unto you, that you shall -attain no satisfaction through various revolutions of this world. O -Daityas, regard all creatures with impartiality—this is the adoration of -the undecaying (Vishnu). He being propitiated what cannot be -attained—wealth, pleasure, virtues are things of the little -significance. Do ye resort to the exhaustless tree of true wisdom and -undoubtedly you shall reap precious fruits therefrom". - -SECTION XVIII. - -Parāçara said:—Having observed the conduct of Prahlāda, the Dānavas, out -of fear, reported it to the king. Hiranyakashipu sent for his cooks and -said "O cooks—my vile and wicked son is teaching others his impious -doctrines. Do ye slay him without his knowledge by mixing up deadly -poison with all his viands. Do not hesitate to destroy that wretch". -Parāçara said:—Thereupon they offered poison to the high-souled Prahlāda -as they were commanded by his sire. O Maitreya, repeating the name of -the imperishable and mixing that poison with his food he ate it up. -Prahlāda did not suffer any harm either in body or in mind for the very -name of the endless baffled the power of the poison. Beholding that -deadly poison digested by him, they stricken with fear approached the -king of Daityas and said: "O king of Daityas, deadliest poison was -offered by us but it was digested with food by thy son Prahlāda". -Hiranyakashipu said,—"Hasten, hasten, O ye priests of the Daityas: do ye -speedily perform the rites that will bring about his destruction". -Parāçara said:—Thereupon the priests approaching Prahlāda and beholding -him lowly consoled him and said,—"Thou hast been born in the family of -Brahmā celebrated in the three worlds and thou art the son of -Hiranyakashipu the king of Daityas. Why dost thou depend upon the gods? -Thy father is the refuge of all people:—thou dost also become the same. -Do thou renounce eulogising the enemy of thy family: know that a father -is the most venerable of all preceptors". Prahlāda said—"O illustrious -Brahmins, that ye have said is true—the family of Marichi is celebrated -in the three worlds—this cannot be gainsaid. My father has attained to -the foremost place in the world by his actions—I have known this to be -true—there is not the least shadow of untruth. That a father is the most -venerable of all preceptors—I do not find the least mistake in this -assertion. Forsooth, father is a venerable preceptor and is to be -respected with all care. Methinks I have not committed any offence in -this respect. You have said, 'Why do you seek shelter of the eternal?' I -do not know how far this statement is sound and reasonable". Having said -this Prahlāda remained speechless for some time to uphold their dignity. -And again smiling he said: "'Why do you seek shelter of the eternal,' -was it fair for you to accost me thus? What need of the eternal? Most -admirable, most worthy of you, O my preceptors. If it does not pain you, -hear what need there is of the eternal. Virtue, desire, wealth and -emancipation are the fourfold objects of men. Is it vain to adore him -who is the source of these four objects? Why do ye speak in vain? -Marichi and other ascetics, the Patriarch Daksha and other eminent men -attained to virtue and others and obtained the enjoyment of their -desires. Others, through true wisdom and holy contemplation, have come -to know his essence, and being freed from the bondage of the world have -obtained emancipation. The adoration of Hari, attainable by unity, is -the root of all wealth, dignity, glory, wisdom, progeny, piety and -emancipation. O twice-born one, virtue, wealth, desire and final -emancipation (all) proceed from him (and still you say) what need is of -the eternal? What is the use of speaking more, you are all my -preceptors—speak ye good or evil, limited is my understanding". The -priests said—"O boy thou wert about to be consumed by fire, but we saved -you thinking that you would not give vent to such words again. We know -how foolish you are. If you, at our words, do not remove this -hallucination we shall, O vicious-minded one, perform rites for your -destruction". Prahlāda said—"Who slayeth what living creature—who -preserveth what living creature? Every one is his own destroyer or -preserver accordingly as he follows evil or good". Parāçara said:—Being -thus addressed, the priests of the Daitya-chief were excited with rage, -and instantly, by virtue of their magical powers, created a female form -enveloped with fiery flame. That highly dreadful figure, under whose -tread earth trembled, greatly wroth, struck him instantly on his breast -with a dart. That fiery dart reaching speedily the breast of the boy -fell on the ground broken into hundred pieces. Even a thunder-bolt is -shattered against the breast of him in whose heart the imperishable Hari -resides—what to, speak of a dart? The magic, which was directed by the -vicious priests against the guileless (Prahlāda), then fell upon them -and slew them all; And beholding them thus consumed by fire the noble -Prahlāda exclaiming, "Save, O Krishna, O Eternal" approached them and -said—"O thou, spread all over the universe, O thou who art manifest in -the universe, O thou the creator of the universe, O Janārddana! do thou -save these Brāhmanas from the unbearable flame set up by their magical -incantations. As the omnipresent Vishnu, the preceptor of the world, is -present in all creatures, let these priests regain their life. Vishnu -being present everywhere, as I did not consider fire as my enemy let the -priests be restored to life. I regarded with a friendly attitude all -those who came to slay me, those who offered me poison, those who -kindled fire, the elephants of the skies and serpents by whom I was -bitten. And I never entertained malice against them; if this be true let -the priests of Asuras be restored to life". Parāçara said:—He having -said this they all, touched, rose up unhurt, and spoke to Prahlāda who -was humble,—"O boy, O foremost of all, be thou crowned with a long life, -undaunted strength and prowess". O great Muni, having said this, the -priests repaired to the king of Daityas and related to him every thing. - -SECTION XIX. - -Parāçara said:—When Hiranyakashipu had heard that the magical charms (of -the priests) had been baffled he sent for his son and asked him of the -secret of his prowess,—"Prahlāda, thou art gifted with extraordinary -prowess—is it the result of your self-exercise or the outcome of magical -powers or thou art, from birth, gifted with it?" - -Being thus interrogated by his father the Asura boy Prahlāda bowed down -to his father's feet and said,—"This not the outcome of magical powers, -O father—nor is it natural with me; This is trifling to him in whose -mind resides the undecaying. He who does not cherish malice against -others, O father, and regards all like his own self, is not visited by -any affliction inasmuch as the cause does not exist. He who tortures -others in act, thought or speech, sows the seed of numberless miseries. -I wish no evil to any; neither do nor speak it; I always meditate, in -me, upon Keshava who is existent in all beings. Why should miseries, -physical or mental, or those inflicted by elements, or the gods, affect -whose soul is purified? Considering that Hari exists in all beings the -learned should assiduously love all creatures". Parāçara said:—Having -heard this the Daitya-king, seated on the summit of his palace, having -his face darkened with ire, said to his attendants.—"Throw this -vicious-souled one from this palace which is a hundred yojanas in -height, down upon the tops of the mountains, so that his body may be -crushed into pieces against the rocks". Thereupon all these Daityas and -Dānavas hurled that boy down: and he fell down cherishing Hari in his -mind. And Earth, the upholder of the world, approaching, received him -falling who was devoted to Keshava the protector of the world. Thereupon -beholding him unhurt and having no bone fractured, Hiranyakashipu said -to Samvara the foremost of those conversant with charms:—"We have not -been able to slay this vicious-minded lad; thou art cognisant of various -charms: do thou slay him". Samvara said:—"Instantly shall I slay him, O -king of Daityas: do thou behold my power of illusion which can invent -thousands and myriads of artifices". Parāçara said:—Thereupon that silly -Asura Samvara, desirous of destroying the boy, practised his magical -charms against Prahlāda, looking upon all creatures with an impartial -eye. With a heart tranquil and void of malice even against Samvara, O -Maitreya, Prahlāda engaged in the meditation of the destroyer of Madhu. -Thereupon to protect him the excellent and flaming discus Sudarshana was -despatched by the Great God. Thereupon thousands of Samvara's illusions -were baffled by the quick-coursing discus for the protection of that -boy. - -Thereupon the Daitya-king spoke to the withering wind saying,—"Do thou, -speedily, at my command, bring this vicious-minded boy to destruction". -Saying "So be it" the wind immediately penetrated into his body—cold, -cutting and insufferable, for his destruction. Perceiving that wind had -entered into his body the Daitya boy again meditated, in his mind, upon -the great upholder of the earth. And Janārddana, present in his mind, -wroth, drank up that dreadful wind. And the wind thus met with its own -destruction. All the magical charms being thus baffled, the wind being -thus annihilated, the high-minded Prahlāda again repaired to the abode -of his preceptor. And the preceptor instructed that boy daily in the -science of polity essentially necessary for the administration of the -government and invented by Usanas for the behoof of kings. When the -preceptor found him well-versed in all political sciences and humble, he -then communicated it to his father, saying,—"O lord of Daityas, thy son -Prahlāda has become conversant with the principles of government as laid -down by the descendant of Bhrigu". Thereat Hiranyakashipu said to his -son,—"Prahlāda, how should a king conduct himself towards friends or -foes and what steps he should take at the three periods (i.e. advance, -retrogression and peace)? How should he behave towards his ministers, -courtiers, the state and household officers, his emissaries, his -subjects, those of doubtful allegiance and his open enemies? With whom -should he make alliance; with whom enter into war; what sort of fortress -he should build; how forest and mountain tribes should be brought down -to subjection; how internal disturbances should be removed: all this and -all other things you have read, do thou relate to me: I wish to hear thy -mind". - -Thereupon bowing to the feet of his father, Prahlāda, who had humility -as his ornament, said, with folded palms to that Daitya-king. "Forsooth -I have been instructed in all these by my preceptor and I have learnt -them; but I do not approve of all of them. For the subjection of friends -and foes four expedients have been prescribed by -all—namely—conciliation, gift, punishment, and sowing dissension. But O -father, be not angry, I know neither friends nor enemies. O thou of -mighty arms where there is nothing to be effected what is the use of -resorting to the means for effecting it? O father, it is useless to talk -of friend or foe in Govinda, who is identical with all beings, manifest -all over the universe, the lord of it and the Great Soul. The Great -Vishnu exists in thee, in me as well as in all other creatures; and then -what is the use of making such distinction as he is friend and he is -foe! It is useless therefore to cultivate such tedious and unprofitable -sciences which contain but false knowledge. It is but proper, O father, -to engage in the cultivation of the knowledge of self. O father, the -idea that ignorance is knowledge arises from ignorance only. A boy, O -lord of Asuras, regards the fire-fly as fire. That is (proper) action -that liberates us from the bondage of the world and that is (true) -knowledge that leads us to the path of emancipation; all other actions -lead but to weariness and all other knowledge is turned only into -cleverness of an artist. Considering all this knowledge as useless I -shall relate to thee respectfully what is really profitable; do thou, O -great king, hear it. Who does not think of a kingdom? Who does not -desire for riches? But all these are acquirable by the piety accumulated -in a pristine birth—so the pious obtain them both. O great king, all men -desire to be great—but this greatness is not acquired by exertion, it is -the destiny that confers it upon men. O lord, kingdoms are acquired by -fate, even by the stupid, the ignorant, the cowardly and those who are -ignorant of the science of government. Therefore, he, who longs for -greatness, should try to acquire piety. He, who desires for final -beatitude, should try to regard all people with an impartial eye. Gods, -men, animals, birds, reptiles, all are but diverse manifestations of the -eternal Vishnu and exist in a separate state. By him, who knows this, -the whole world, moveable and immoveable, is considered as at one with -him—all proceeding alike from Vishnu assuming the universal form. When a -man obtains this knowledge, the undecaying and eternal Vishnu—the -remover of all afflictions, is propitiated with him". Parāçara -said:—Having heard this and got up from the excellent seat, in great -rage, Hiranyakashipu spurned his son on the breast with his foot. And -burning in ire and wringing his hands as if bent upon destroying the -whole universe, he exclaimed: "Ho Viprachita! Ho Rāhu! Ho Vāli binding -this boy with serpents, do ye throw him unto the deep: delay not or else -the Daityas, the Dānavas and all other people shall be initiated into -doctrines of this stupid and vicious boy. We have prevented him many a -time and oft and still he persists in chanting the glories of our foe: -it is proper to destroy the wicked boy at once". Parāçara -said:—Thereupon obeying the mandate of their master the Daityas speedily -bound him with ropes and threw him into the water. Thereupon with -Prahlāda trembled the mighty deep; and being agitated throughout, it -rose in mighty waves. Beholding the earth about to be submerged by the -great ocean, Hiranyakashipu again said to the Daityas,—"O ye descendants -of Diti! Do ye bury this wicked boy in the deep with rocks. Fire did not -burn him; the weapons did not hurt him; the serpents could not bite him; -nor the withering blast, poison, and the magical incantations bring -about his destruction. He baffled the illusions (of Samvara), fell -unhurt from the loftiest mountains, foiled the elephants of the skies. -He is a wicked boy and his life is a perpetual source of miseries. Let -him be buried down with rocks into the deep. If he remains in that wise -for a thousand years he may lose his life". Thereupon the Daityas and -Dānavas, attacking Prahlāda in the mighty deep with rocks, covered -thousands of yojanas therewith. And lying at the bed of the deep covered -with racks, the high-minded Prahlāda, offered thus; with undisturbed -mind, his praise to the undecaying:—"Salutation unto thee, O -Pundarikāsha, salutation unto thee, O thou excellent Puhusha! Salutation -unto thee, O thou the soul of all worlds! Salutation unto thee, O thou -the wielder of sharp discus! Salutation unto the best of Brāhmanas! to -the friend of Brāhmanas and of kine! to Krishna, the benefactor of the -world and salutation to Govinda! Salutation to him, who as Brahmā -creates the universe and who, being existent all over, preserves it. -Salutation to thee, who dost at the end of Kalpa assume the form of -Rudra, and who art tri-form. Thou art, Achyuta, the cause of gods, -Yakhas, Asuras, Siddhas, serpents, choristers, dancers, goblins, demons, -men, beasts, birds, insects, reptiles, plants, and stones, earth, fire, -water, sky, wind, sound, touch, taste, colour, flavour, mind, intellect, -soul, time, and the properties of nature; and these are all -manifestations of thine. Thou art knowledge and ignorance, thou art -truth and untruth; thou art poison and nectar; thou art the performance -and continuance of acts and thou art the actions laid down in the Vedas. -Thou art the enjoyer of the fruits of all actions and the means for -effecting them. Thou, Vishnu, who art all, art the fruit of all acts of -piety. Thou art in me, in others and spread all over the vast universe. -Thy universal manifestation indicates might and goodness. O lord. The -ascetics meditate upon thee, the priests offer sacrifice to thee. Thou, -identical with progenitors and celestials, receivest burnt-offerings and -oblations. The universe is a huge manifestation of thine; the world is -lesser than that, O lord; and lesser than that are all the subtile -elements and elementary being and thy subtlest form is the subtile -principle within them that is called soul. Thou hast in thee a supreme -soul, better than this soul and beyond the perception of all subtile -elements and which cannot be conceived. Glory be to that Purusottam form -of thine. And salutation be to that imperishable form of thine, O lord -of gods, which is the soul of all creatures, another manifestation of -thy might and which is the refuge of all qualities. I bow unto that -supreme goddess who is beyond the perception of senses, the description -of the tongue and mind and who is to be distinguished only by the wisdom -of the truly wise. Salutation unto the Great God Vāsudeva, who is not -separate from any thing and at the same time separate from all. -Salutation again and again to that Great Spirit who has neither name nor -form and whose existence can only be perceived. Salutation unto that -Great Spirit, whose incarnate forms on earth the deities adore, being -unable to behold his true form. Salutation unto that Great God Vishnu, -the witness of all, who being present in all minds, beholds the good and -evil of all. Salutation unto that Vishnu, from whom this world is not -distinct. May He, who is the object of the world's meditation, its -beginning, and who is undecaying, be propitiated with me. May that Hari -have compassion upon me, who is the stay of all, in whom the universe is -warped and woven and who is imperishable and undecaying. Salutation -again and again unto Vishnu, in whom all things exist, from whom all -things proceed and who is the supporter of all. Salutation to him who -also am I, and who is everywhere and through whom all things are from -me. I am all things and all things are from me who am eternal. I am -undecaying eternal, the asylum of the supreme spirit. Brahmā is my -appellation that is at the beginning and end of all things". - -SECTION XX. - -Parāçara said:—O twice-born! Thus meditating upon Vishnu as identical -with himself he attained to that unification, which is desired by all -and regarded him as the undecaying divinity. He forgot his individuality -and was not conscious of anything. And he thought that he himself was -the endless, undecaying supreme soul. And on account of this efficient -notion of identity, the undecaying Vishnu, whose essence is wisdom, -appeared in his mind which was wholly purified from sin. When the Asura -Prahlāda had become identified with Vishnu by virtue of contemplation -all the bonds were at once severed, as soon as he shook. The mighty deep -rose up in waves and the monsters therein were terrified. And the earth -trembled with all her mountains and forests. And throwing aside the pile -of rocks that were placed by the Daityas on his breast, the high-minded -Prahlāda came out of waters. And beholding the outer world, earth and -heaven, he remembered who he was and knew himself to be Prahlāda. And -again the wise boy, with his mind solely devoted to him and controlling -his mind and speech, sang the glory of that excellent Purusha who is -without beginning: Prahlāda said,—"Salutation unto thee who art the true -wisdom, who art subtile and substantial, mutable and immutable, -perceptible and unperceptible, who art with form and without it, -indescribable and describable. Thou art the asylum of all attributes; -thou art without qualities and with them; thou art with shape and -without it; thou art minute and vast; visible and invisible; thou art -hideousness and beauty; O undecaying Hari! thou art wisdom and -ignorance. Thou art cause and effect; existence and non-existence; thou -dost comprise all that is good and evil; thou art the substance of all -perishable and imperishable elements and the refuge of all undeveloped -rudiments. Salutation unto thee who art both one and many, Vāsudeva and -the first cause of all. Salutation unto that excellent Purusha, who is -both large and small, manifest and hidden, who is present in all beings -and not, and from whom proceeds the universe although distinct from -universal cause". Parāçara said:—While with his mind thus devoted to -Vishnu Prahlāda chanted his praises; the Great Hari, clad in yellow -suddenly appeared before him. Beholding him, he respectfully rose and -with hesitating speech exclaimed repeatedly "Glory unto Vishnu" and -said,—"O thou who removest the affliction of thy followers, O Keshava, -do thou be propitious unto me. Do thou again purify me, O eternal god, -with thy sight". The Deity replied,—"I am propitiated with thee for thy -unshaken devotion unto me. Ask of me, Prahlāda, whatever thou wishest". -Prahlāda said,—"My faith in thee may never suffer decrease in all the -thousand births through which I may be doomed to pass. May my devotion -unto thee be as firm as the attachment cherished by the ignorant people -towards all worldly objects". The Deity replied,—"Thou hast already -devotion unto me—and it shall ever be the same; but do thou beg of me a -boon, O Prahlāda, whatever thou wishest". Prahlāda said,—"My father has -treated me malignantly for proclaiming thy praises. O lord, do thou -remove the sin he hath thus committed. He assailed me with weapons—he -had me thrown into fire, bitten by the serpents, had poison mixed up -with my viands, had me cast into the deep in bonds, and buried down with -rocks and many other ills he had wrought against me out of malice for -being devoted unto thee. May my father, O lord, by thy mercy, be -speedily relieved of the sin he hath thus committed". The Deity -replied,—"Prahlāda, all this shall be accomplished by my mercy. I wish -to confer upon thee another boon, O son of Asura, do thou beg it". -Prahlāda said,—"All my desires, O lord, have been fulfilled by the boon -thou hast conferred upon me, that my faith in thee may never suffer -decrease. What to speak of wealth, virtue or desire, even emancipation -is in his hands who has firm devotion in thee, the root of the universal -world". The Deity said,—"As unshaken is thy devotion unto me thou shalt -by my mercy obtain final emancipation from existence". Parāçara -said:—Having said this Vishnu disappeared from his sight, O Maitreya and -Prahlāda again went to his father and bowed down before him. Having -smelt his forehead, embraced him and shed tears, the father said, "Dost -thou live my child?" The Great Asura treated him with kindness and -repented for his past actions. And Prahlāda, conversant with piety, -attended diligently upon his father and preceptor. After his father had -been slain by Vishnu in the form of the man-lion, he became, O Maitreya, -the sovereign of the Daityas. And obtaining the splendours of royalty on -account of piety, he came by immense wealth and was blessed, with a -numerous progeny. At the expiration of the regal power and freed from -the consequences of moral merit or demerit, he obtained, by virtue of -his meditation of the deity final emancipation from future births. So -powerful was the wise Daitya Prahlāda devoted to Vishnu, O Maitreya, -about whom you asked me. Whoever listens to the story of Prahlāda, is -speedily freed from all sins. Forsooth a man is released from the -iniquities he commits day and night by once hearing or reading the -history of Prahlāda. The reading of this history, on the day of -full-moon, of new-moon or in the eighth and twelfth days of the lunar -half month, shall offer fruit tantamount to the gift of a cow, O twice -born one. As Hari protected Prahlāda in all his calamities so he shall -protect him who constantly listens to his history. - -SECTION XXI. - -Parāçara said:—The sons of Sanglhada were Ayushman Sivi and Vashkala. -The son of Prahlāda was named Virochana, whose son was Vali who had a -hundred sons of whom Vāna was the eldest, O great Muni. - -All the sons of Hiranyaksha were also gifted with great -prowess—Jharjhara, Sakuni, Bhutasantāpana, Mahānābha, Mahābāhu and -Kālanābhan.[230] - -Dahu had many sons—Dwimurddha, Sankara, Ayomukha, Sankusiras, Kapila, -Samvara, Ekachakra, Mahābāhu, the mighty Tāraka, Swarbhānu, -Vrishaparvan, Pulomon and the mighty Viprachiti: these were the powerful -and renowned sons Danu. - -Swarbhanu had a daughter named Prabhā and Sarmisthā was the daughter of -Vrishaparvan who had two other daughters named Upadānavi and Hayasirā. - -The two daughters of Vaiswanara were named Pulomā and Kālikā who were -both married to Kasyapa and bore him sixty thousand celebrated Dānavas -called Paulomas and Kālakanjas, who were mighty, dreadful and cruel. - -Viprachiti begot on Sinhikā several sons named—Vyansa, Salya the strong, -Nabha the powerful, Vātāpi, Namuchi, Hwala, Khasrima, Anjaka, Naraka, -Kālanābha, the Valiant, Swarbhānu and the mighty Vaktrayodhi. These were -the most eminent Dānavas who multiplied the race of Danu. Their children -and grand children were by hundreds and thousands. - -In the family of the Daitya Prahlāda, the Nivāta Kavachas were born, who -were greatly purified by rigid austerities. - -Six daughters, gifted with great energy, were born to Tāmra—named Suki, -Syeni, Bhāsi, Sugrivi, Suchi, and Gridhrikā. Suki gave birth to parrots, -owls, and crows, Syeni to hawks, Bhāsi to kites; Gridhrika to vultures, -Suchi to water-fowl; Sugrivi to horses, camels and asses. These were the -offsprings of Tāmra. - -Vānati had two well-known sons, named Garuda and Varuna; the former also -called Superna was the lord of the feathered tribes and the dreadful -enemy of the serpents. - -The offsprings of Surasā were a thousand powerful many-headed serpents -coursing the welkin. - -Kadru had also a thousand powerful sons of unmitigated prowess—all -subject to Garuda and many-headed. The most celebrated amongst them -were, Sesha, Vāsuki, Takshaka, Sankha, Sweta, Mahāpadma, Kumbala, -Aswatara, Elapatra, Nāga, Karkkota, Dhananyaya, and many other deadly -and poisonous serpents. - -Krodas gave birth to highly powerful monsters and Suravi gave birth to -cows and buffaloes. Irā was the mother of trees and creeping plants and -shrubs and every kind of grass: Khāsa of the Rākshasas and Yakshas: Muni -of Apsaras and Aristha of the celebrated Gandharvas. - -These were the offsprings of Kasyapa whether moveable or stationary; -their children and grand children multiplied by hundreds and thousands. -Such was the creation, O Brahmana, in the Swarochisa (or the second) -Manwantara. In the present or Viavaswata Manwantara Brahmā being engaged -in sacrifices undertaken by Varuna I shall describe to you the manner in -which the progeny multiplied. The great Patriarch begot as his sons the -seven Rishis, who were in the days of yore, engendered by his mind. - -O best of ascetics, when there was a quarrel amongst the Gandharvas, -serpents, Dānavas and gods, Diti, having lost all her children, -propitiated Kasyapa, Being perfectly adored by her, Kasyapa, the -foremost of the ascetics, promised her a boon and Diti prayed for it in -the shape of a valiant son capable of destroying Indra, O excellent -Muni, he granted his spouse that boon. And having granted her that boon -Kasyapa said—"You shall give birth to a son who shall destroy Sakra, if -with pious thoughts and a pure body, you carry the babe in your womb for -a hundred years". Having said this the ascetic Kasyapa remained with her -and she conceived being perfectly pure. Knowing that this conception was -for his own destruction, Indra the lord of immortals, came to her and -attended upon her with humility. And the slayer of Pāka wanted there to -thwart her intention. At last in the last year of the century he found -out an opportunity. Diti, without washing her feet, went to bed. And -when she was asleep the wielder of the thunder-bolt entered into her -womb and severed the embryo into seven pieces. - -The child, thus severed, cried out bitterly in the womb but Sakra again -and again said "Do not cry". The embryo was thus cut into seven -portions, and Indra, wroth again, cut each portion into seven pieces -with his thunder-bolt. From these originated the swift-coursing deities -called Maruts (winds.) They got this name from the words with which -Indra had addressed the embryo (Ma—rooda—do not cry) and became -forty-nine divinities, the assistants of the wielder of the thunder -bolt. - -SECTION XXII. - -Parāçara said:—When Pritha was installed on the throne by the great -Rishis the great Patriarch by and by conferred kingdoms upon other -kings. He bestowed upon the moon the sovereignty of stars, planets, -twice-born ones, grass, creeping plants sacrifices and penances. -Vaisravana was made king over kings, and Varuna was made lord of waters. -Vishnu was made the king of Adityas and Pāvaka of Vasus. Daksha was made -the lord of Patriarchs and Vāsava of Maruts. And he conferred the -sovereignty ®f Daityas and Dānavas upon Prāhlada. And Yama, the king of -justice, was made the king of the manes (Pitris). Airāvata was made the -king of many elephants, Garuda of birds, Vāsava of the celestials. -Uchaisravas was made the king of horses and Vrishabba of kine. Shesha -became the king of serpents, the lion, the monarch of the beasts and the -holy fig-tree the king of the trees. Having thus divided the kingdom the -great Patriarch Brahmā appointed divinities to protect the different -quarters: he made Sudhanwan, the son of the patriarch Viraja, the -protector of the east; Sankhapada the son of the patriarch Kardama, of -the south; the immortal Ketumat, the son of Rajas, protector of the west -and Hiranyaroman the son of the patriarch Parjanya, protector of the -north. By these the whole earth, with its even islands and cities, was -righteously governed, each confining himself to his own limit. - -All these and others appointed to govern the creation are but persons of -the Great Vishnu, O foremost of Munis, All the kings who have been and -who shall be, O foremost of twice-born ones, are the portions of Vishnu. -The lords of celestials, the kings of the Daityas, the sovereigns of the -Dānavas, the rulers of the demons, the kings of the beasts, birds, men, -serpents, Nagas, the best of trees, of mountains, of planets—those that -were, those that are, and those that shall be, are but portions of -Vishnu who is identical with the universe. None else is capable of -protecting the world, but Hari, the lord of all. O greatly wise ascetic, -the essence of the universal creation exists in him and none else. The -eternal Vishnu invested respectively with the qualities of foulness, -goodness, and darkness, creates the universe, preserves it and destroys -it. By a four-fold manifestation of himself he creates the world and in -the same way preserves and destroys it. In one manifestation as Brahmā, -the invisible (Vishnu) assumes a visible shape; in his second -manifestation, he appears as the patriarch Marichi and others; Kāla is -the third manifestation and all other beings constitute his fourth -manifestation. Thus he becomes four-fold in his creation invested with -the quality of goodness. The Deity in one portion as Vishnu, preserves -the creation; in his second portion he assumes the shape of Manu and -others; in his third portion he assumes the shape of time, and in his -fourth portion he assumes the shape of all beings. And thus invested -with the quality of goodness, the excellent Purusha preserves the -universe. And invested with the quality of darkness at the end of -creation the un-born Deity, in one portion, assumes the form of Rudra. -In another portion he assumes the shape of fire—in another he assumes -the shape of time, and in his fourth portion he assumes the shape of all -beings. And thus in his four-fold form he is the destroyer of the -universe. This is the four-fold division of the Deity, O Brahman, at all -seasons. - -Brahmā, Daksha, time and all beings, are the energies of the Great Hari, -which are the causes of creation. Vishnu, Manu, time and all beings are -energies, O twice-born one, of Vishnu, which are the causes of -preservation. Rudra, Antaka, time and all other creatures are the -energies of Janārddana that are intended for universal dissolution. In -the beginning of the creation, till the hour of dissolution, Brahmā, the -patriarchs and all other animals, are engaged with the work of creation. -At first Brahmā created the universe, then Marichi and others were -engaged in multiplying the race and then the other animals multiply it -every moment. O twice born one, Brahmā cannot create the universe unless -the proper time comes, and Marichi and other patriarchs as well as other -animals, independent of time, cannot help the creation. Thus at the time -of creation as well as that of dissolution the four-fold divisions of -the Great Deity are equally essential, O Maitreya. Whatever is generated -by any living being, O twice-born one—the agent is considered as a -portion of Hari. And whatever destroys any living being, moveable or -immoveable, is considered as the destroying portion of Janārddana as -Rudra. In this wise Janārddana is the creator, preserver and destroyer -of the universe. And assuming three qualities he is three-fold—in -creation, preservation and destruction—but his true form is void of -these qualities. And the four-fold manifestation of the Deity comprises -true wisdom, pervades the universe, and does not admit of any -similitude. Maitreya said:—"Describe to me, in sooth, O Muni, how could -the supreme condition of the Deity admit of four varieties?" Parāçara -said:—O Maitreya, that which is called the cause of a thing is the means -of accomplishing it; and what is the desire of the soul to accomplish is -the thing accomplished. The suspension of breath and the like -operations, of the Yogi who is intent upon obtaining final emancipation, -are his means and the end is the supreme Brahma from whom he does not -return to the world. O Muni, the means, adopted for liberation by the -ascetic, is the discriminative knowledge and this is the first variety -of the condition of Brahma, O great Muni, the second portion is the -knowledge that is to be obtained by the ascetics for liberation from -suffering. By the third sort, they arrive at the knowledge of the -identity of the end and the means and the rejection of the idea of -duality. The last sort is the removal of whatever differences may have -been formed regarding the three first varieties of knowledge and the -necessary contemplation of the true essence of soul. The highest -condition of Vishnu, who is identical with wisdom, is the knowledge of -the truth. This knowledge requires no exercise, is not to be taught, is -spread all over, admits of no comparison with anything, which does not -require any other thing to explain it, which is itself existent and docs -not require any explanation, which is calm, fearless and pure, which is -not the subject of reasoning and does not require any support. And this -knowledge is the excellent condition of Vishnu. O twice-born one, these -ascetics, who, by the destruction of ignorance, emerge themselves in -this knowledge of Brahma, lose the semenial property and do not -germinate in the field of worldly existence.[231] That which is the -excellent condition of Vishnu is pure, eternal, universal, undecaying -and uniform. And the ascetic who obtains this supreme condition of -Brahma is not required to be born again, for he is freed from the -distinction of virtue and vice and suffering. - -There are two states of Brahma—one with shape and the other without -it—one perishable and the other imperishable. These two states are -manifest everywhere. As the blaze of fire, at one place, spreads light -and heat all around so this vast universe is nothing but the -manifestation of the energy of the undecaying and eternal Brahma. And as -the light and heat are stronger or feebler proportionate to the distance -of the spot, so the energy of Brahma is more or less manifest in beings -as they are more or less remote from him. O Brāhman, Brahma, Vishnu and -Siva are the most powerful energies of Brahma: next to them, O Maitreya, -are the inferior celestials—next to them are the patriarch Daksha and -others—next to them, men, beasts, birds and serpents and then the trees -and plants each growing feebler proportionate to their distance from the -Supreme God. In this way, the world, although eternal and -indestructable, appears and disappears as if being subject to birth and -death. - -The all-powerful Vishnu is but the manifestation of Brahma. He being -invested with form, the Yogis worship him at the very commencement. And -the great ascetics, with their minds unagitated, in whose minds exists -great spirit of devotion with the object to be meditated upon and along -with the means for effecting it, endeavour to bring about mystic union -with him. O great Muni, Hari is the most powerful of all the energies of -Brahma, because he is the most immediate. And he is an embodiment of -Brahma because he is composed entirely of his essence. In him the whole -universe is interwoven—from him and in him is the universe, O Muni. -Vishnu, the lord of the universe containing all that is destructable and -indestructable, holds the creation material and spiritual with his -ornaments and weapons. - -Maitreya said:—"Do thou relate to me how does the great God Vishnu hold -the universe with his ornaments and weapons". - -Parāçara said:—Having bowed down unto the mighty and indescribable -Vishnu I shall relate to you what was formerly described by Vasishtha, -The Great Hari holds the pure soul of the world uncontaminated and -divested of qualities like the Kaustava gem. The undecaying holds -Pakriti as Srivatsa mark and intellect exists in Mādhava in the shape of -his mace. The lord holds the two-folded divisions of egotism namely into -elements and organs of sense in the shape of his conch-shell and bow. He -holds in his hand, in the shape of discus, mind which is the strength of -all and excels wind in its flight. The necklace, of the holder of mace, -namely Vaijayenti, contains five precious gems (pearl, ruby, emerald, -sapphire and diamond) being the emblems of the five elemental rudiments. -Janārddana holds the faculties of action and perception in the shape of -numerous shafts. The holy wisdom is the bright sword of Achyuta -concealed sometimes in the scabbard of ignorance. In this wise, O -Maitreya, Hrishikesha is the refuge of soul, nature, intellect, egotism, -the elements, the senses, mind, ignorance and wisdom. And although Hari -is without any shape, yet, he, for the behoof of mankind, in his -dillusive form, embodies the elements of the world as his weapons and -ornaments. Then the lotus-eyed deity, the lord of the universe, holds -the nature and the universes. O Maitreya, true wisdom, ignorance, all -that is transient, all that is everlasting, exist in the slayer of -Madhu, the lord of all creatures. The time with its division of seconds, -minutes, days, months, seasons, and years, is but the manifestation of -the Great Hari. O Great Muni, the seven worlds, the earth the sky, the -heaven, the world of Patriarchs, of sages, of saints, of truth are but -diverse manifestations of his. His form is the whole universe; he is -first born before all the first-born. He is the refuge of ail being; he -is himself self-sustained; his various forms are celestials, men and -animals. Therefore he is the supreme lord of all; eternal; he has a -visible shape and is without it He is known in the Vedanta as the Rich, -Yajush, Sāma and Atharva Vedas, history and sacred science. The Vedas -with their manifold divisions, the institutes of Manu and the writings -of other law-givers, sacred lores and their translations, poems and all -that is said or sung are bodily forms of that Great Vishnu in the shape -of sound. All kinds of things with or without form—here or elsewhere are -the body of Vishnu. I am Hari; all this is Janārddana, cause and effect -proceed from none else but him. He, who is cognizant of these truths, -shall never be subject to the afflictions of worldly existence. - -Thus, O twice-born one, the first portion of the Purāna, has been -related to you, hearing which one may be freed from sins. The man, who -hears this, obtains the fruit of bathing in the Pushkara lake[232] for -twelve years in the month of Kartik. O Muni, the celestials confer upon -him, who hears this Purāna, the dignity of a divine sage, of a -patriarch, or of a spirit of a heaven. - -THE END OF PART I. - -PART II. - -SECTION I. - -Maitreya said:—"O venerable Sir, O preceptor, you have fully described -unto me all that I asked you regarding the creation of the universe. But -there is a portion of this subject, O foremost of ascetics, which I -desire to hear again. Pryavrata and Uttanapada were the two sons of -Swayambhuva Manu and you related to me the story of Dhruva, the son of -Uttanapada. But, O twice-born one, you did not mention the progeny of -Pryavrata and I wish to hear from you an account of his family". -Parāçara said:—Prayvrata married Kanya,[233] the daughter of Kardama, -and had by her two daughters named Samrat and Kukshi and ten sons, wise, -valiant, humble, obedient to their father; named Agnidhra, Agnivāhu, -Vapushmat, Dyutimat, Medha, Bhabya, Savalā, Putra. And the tenth of them -was Jyotishman; and the significance of this name was made good by him. -All the sons of Pryavrata were celebrated for strength and prowess. Of -these three, Medha, Agnivāhu and Putra, were given up to religious -devotion. And those high-souled ones remembering the actions of their -pristine births, did not wish for kingdom. And they diligently and in -due time practised the rites of austerities, wholly disinterested and -expecting no reward. O Maitreya, O foremost of Munis, Pryavrata -conferred the seven islands upon his seven illustrious sons. The father -conferred upon Agnidhra the sovereignty of Jamvudwipa; to Medhathiti he -gave Plakshadwipa: he made Vapushmat the sovereign over the Dwipa of -Salmali: and appointed Jyotishmat, king of Kusadwipa: he made Dutimat -the king of Kraunchdwipa, Bhabya the king of Sakadwipa and Savala the -sovereign of the Dwipa of Pushkara. - -O foremost of Munis, Agnidhra, the king of Jamvudwipa had nine sons, all -equal to the patriarchs in prowess.—Nābhi, Kimpurasha, Harwarsha, -Ilāvrita, Ramya, Hiranvat, Kuru, Bhadraswa and Ketumala, who was a -prince ever devoted to the practice of piety. - -Hear next, O Brahman, from me how he divided Jamvudwipa amongst his -sons. He conferred on Nabhi the country called Hima, south of Himavān or -snowy mountains. And he gave to Kimpurusha the country of Himakuta and -to Harivarsha the country of Nishada. And he bestowed upon Ilāvrita the -country in the centre of which mount Meru is situated. And he conferred -upon Kamya the countries lying between it and the Nila mountain. He gave -to Hiravat the country lying to the north of it. He gave to Kuru the -country bounded by Sringavar. He gave to Bhadraswa the countries situate -on the east of Meru and he gave to Ketumala Gandhamadana which was -situate on the west of it. Thus that lord of men, conferred the various -portions of his kingdom, upon his sons. And having installed his sons as -kings of diverse regions that lord of earth retired to the holy place of -pilgrimage Salagrama and engaged in penance, O Maitreya. - -O great Muni, the eight countries, Kintpurusha and others are places of -perfect enjoyment and spontaneous happiness. In those countries there is -no viccissitude of circumstances, no fear of decrepitude or death, no -distinction of virtue and vice, better or worse. Nor in these eight -countries are to be seen the effects wrought by the cycle of ages. - -The high-souled Nabhi, who had obtained the country of Nimahwa as his -kingdom, had by his queen Meru, the highly effulgent son Rishabha; and -who had again a hundred sons, the eldest of whom was Bharata. Having -ruled over the kingdom piously and performed many sacrifices the -illustrious Rishabha installed his eldest son Bharata as the lord of the -earth and went to the hermitage of Pulastya, being bent upon practising -religious penance according to the prescribed rites of an anchoret. He -practised religious austerities duly until he was so reduced as to be -but a collection of skin and fibres. Thereupon putting a pebble in his -mouth he went naked to the great road. And from then the country was -handed over to Bharata by his father on retiring to woods and it was -called Bhārata. - -Bharata had a highly pious son named Sumati. Having ruled the kingdom -for some time, the king Bharata, who was fond of sacrifices, conferred -it upon his son and invested him with all royal splendours. O Muni, -having engaged in austere practices, he renounced his life at the holy -place of Salagrama. He was again born in a distinguished family of -ascetics, which I shall describe to you later on. - -From the illustrious Sumati was born Indradyumna: his son was Pratihara, -who had an illustrious son named Pratihartta; his son was Bhava who -begot Udgitha, who begot Prastara, whose son was Prithu. Prithu's son -was Nakta, whose son was Gaya, whose son was Nara, whose son was Virat. -Virat's son was the brave Dhimat who begot Maharta, whose son was -Manasyu, whose son was Twashtri, whose son was Viraja, whose son was -Raja, whose son was Satyjit, who had a hundred sons, of whom -Viswagyotish was the eldest. Under the rule of these princes -Bharatvarsha was divided into nine parts and their progeny successively -ruled the country for seventy-one cycles. - -O Muni, this was the progeny of Swayambhava Manu, by whom the earth was -peopled, who was the lord of the first Manwantara in the Kalpa of -Varaha. - -SECTION II. - -Maitreya said:—"O Brāhmana, you have related to me the progeny of -Swayartbhuva. I wish to hear from you an account of the earth. It -behoveth thee, O Muni to relate to how many oceans there are, how many -islands, how many kingdoms, how many mountains, forests, rivers, cities -of the gods's; its size, its contents, its nature and its form". -Parāçara said:—Do thou hear from me, O Maitreya, a brief account: I -cannot give you a detailed account even in a century. - -O twice-born one, the earth consists of seven islands namely Jambu, -Plaksha, Sālmali, Kusa, Krauncha, Saku and Puskara: and they are -severally girt by seven great seas: the sea of salt water (Lavana), of -sugar-cane juice (Ikshu), of wine (Sura) of clarified butter (Sarpi), of -curds (Dadhi), of milk (Dugdha) and of fresh water (Jala). - -Jambudwipa is situated in the centre of all these and in the centre of -that island is situate the golden mount Meru, which is eighty-four -thousand yojanas in height and sixteen thousand deep into the earth. The -diameter, at its top, is thirty-two thousand yojanas and at the base -sixteen thousand. And this mountain is like the seed-cup of the lotus of -the earth. - -On the south Sumeru are the mountains Himavat, Hemakuta and Nishadha and -on its north are the boundary mountains Neela, Sweta and Sringhee. The -two mountain ranges situate in the centre are a hundred thousand yojanas -in extent. And others are ten thousand yojanas lesser in extent. They -are two thousand yojanas in height and breadth. - -O twice-born one, the first country on the south of Sumeru is Bhārata, -then Kimpurusha and then Harivarsha. North of Meru is Ramyaka, next to -that is Hiranmaya and beyond the latter is Uttarakuru following the same -direction as Bhirata. And each of these Varshas, O foremost of the -twice-born ones, is extended over a nine thousand yojanas. Ilābrita is -also of the same size and the golden mount Meru is situate in the -centre, and the country extends nine thousand yojanas in each direction -from the four sides of the mountain. For fortifying the mount Meru four -mountains were created as buttresses, each ten thousand yojanas in -elevation. The one situate on the east is called Mandara, the one on the -south is called Gandhamādana, that on the west is called Vipula and that -on the south Suparswa. And on each of these stands severally a Kadamba -tree, a Jāmbu tree, a Pipal and a Vata. And all these trees were eleven -thousand yojanas in height, standing as if like the banners of the -mountains. O great Muni, because a Jāmbu-tree stands on that mountain -that insular continent is called Jāmbu-dwipa. And that tree produces -Jāmbu-fruits like so many huge elephants. And those huge fruits are -crushed into pieces as soon as they fall on the mountain. And out of the -juice of those fruits has come out the river Jāmbu. And the inhabitants, -who drink the water of that river, do not experience perspiration, bad -smell and are not subject to infirmities of age and organic decay. The -soil, on the banks of that river, receiving the juice of these fruits -and dried up by pleasant breeze, is turned into gold called Jāmbunada -out of which the ornament of the Siddhas are made. Vadraswa is situate -on the east of Meru and Ketumdlā on the west. And in the middle of these -two Varshas, O foremost of Munis, is situate Ilābrita, oh the east is -the Chaitrarath forest on the south Gandhamādana, on the west Baibhraju -and on the north the forest called Nandana. On the four sides of Meru -there are four tanks the water of which is partaken of by the celestials -namely Atunoda, Mahabhadra, Sitoda and Manasa. There are some mountain -ranges like the filaments from the root of a lotus on the coast of -Meru—namely Sitānta Mukunda, Kurāri, Mālayavān and Vaikanta. - -And on the south Trikuta, Sisirā, Patanga, Ruchaka and Nishadha, on the -west Sikhivasasi Vaidurya, Kapila, Gandhamidana and Jārudho, and on the -north Sankhakuta, Rishabha, Nāga, Hansa and Kālanjara. These and others -extend from the heart of the Meru. - -On the top of mount Meru, O Maitreya, there is a vast city, named after -Brahmā, extending for fourteen thousand yojanas, and celebrated in the -region of the celestials. And around it in the various quarters and -intermediate quarters are situate the magnificent cities of Indra and -other deities presiding over various quarters. Originating from the foot -of Vishnu, and watering the region of the moon, the Ganges falls from -the heaven into the city of Brahmā. Falling there she has divided -herself into four branches namely Sitā, Alakakandā, Chakshu and Vadrā. -Taking her course towards the east and going from one mountain to -another, in the welkin Sitā, watering Vadrawshwa has fallen into the -ocean. The Alakakandā flows southwards to the country of Bhārata and -dividing herself into seven branches on the way, falls into the ocean, O -great Muni. And Chakshu crossing over all the western mountains and -passing through the country of Ketumāla falls into the ocean. And Vadrā, -traversing the northern mountains and passing through the country of -Uttarakuru, falls into the northern ocean, O great Muni. - -Meru is thus situated between the mountains Nila and Nishada (on the -north and south) and between Mālyavān and Gandhamādana (on the west and -east) and it lies there like the peri-carp of a lotus. And the countries -of Bhārata, Ketumāla, Vadrāshwa and Kuru, lying outside the mountains, -are like petals of the lotus of the world. Jathara and Devakuta are two -mountainous ranges extending northward and southward and connecting the -mountain Nila and Nishada. The two mountains Gandhamādana and Kailāsha -extend towards the east and west for eighty yojanas from sea to sea. -Like the two mountains on the east the two ranges Nishahad and Paripātra -are situated on the western side of Meru. The two mountains Trisringa -and Jārudhi are situated on the north of Meru and they extend east and -west from one sea to another. Thus I have described to you the eight -mountains, mentioned by the ascetics as bounding the mount Meru, and -situate in pairs on four sides. Sitānta and others which have been -described to you as filament mountains are extremely charming. The -vallies situate in the bosom of those mountains are frequented by -Siddhas and Charanas and there are many picturesque cities and forests, -containing the palaces of Vishnu, Lakshmi, Agni, Surya and other deities -and inhabited by the celestials. And in those pleasant vales Gandharvas, -Yakshas, Rākshasas, Daityas and Dānavas sport day and night. These are -the abodes of the pious, O Muni and are called the regions of paradise -on earth where the vicious, even after a hundred births, do not arrive. - -In the country of Vadraswa, O twice-born one, Vishnu resides in his -horse-headed form, in Ketumala as the boar and in Bhārata as the -tortoise. And in Kuru Janārddana resides as the fish and Hari, the lord -of all and everything, resides everywhere in his universal form. And, O -Maitreya, he, the soul of the world, is the supporter of all things. - -O great Muni, in the eight countries of Kimpurusha and others there is -neither grief, exhaustion, anxiety nor hunger. All the subjects are -healthy devoid of any fear, freed from all afflictions and live for ten -or twelve thousand years. Indra does not send rain there and people live -upon the water of the earth and there is no distinction of Satya, Treta -and other successive cycles. In each of these countries there are seven -principal mountainous ranges from which hundreds of river take their -rise, O foremost of twice-born ones. - -SECTION III. - -Parāçara said:—The country that is situate on the ocean and south of the -Himālya is called Bhārata where reside the descendants of Bharata. The -extent of this land is nine thousand yojanas, and is the field of -action, on account of which men go to heaven or obtain final -emancipation. The seven principal mountain ranges in Bhārata are -Māhendra, Malaya, Sahya, Suktimat, Riksha, Vindhya and Pāripātra. From -this land people attain to heaven or final emancipation or some hence, O -Muni, fall into hell or pass into the condition of brutes. From here -people obtain heaven, liberation, or the state in mid-air, or the state -in the regions under the earth for no other portion of world is the -arena of actions. - -Do thou again hear of the nine divisions of the country of Bhārata. They -are Indra-dwipa, Kasermut, Tāmravarna, Galehastimat, Nāgadwipa, Saumya, -Gandharva and Varuna. The last is encircled by the sea and is a thousand -yojanas in extent from north to south. - -On the east of Bhārata live the Kiratas, and on the west Yavanas in the -centre live Brahmanas, Kshatriyas, Vaidyas, and Sudras engaged severally -in sacrifice, arms, trade and service. - -The rivers Satadru, Chandrabhāga and others have taken their rise from -the Himālaya. Vedasmriti and others have taken their rise from the -Vindya range. Tapi, Poyoshni, Nirbindhā and others have taken their rise -from Riksha; Godaveri, Bhimarathi, Krishnaveni and others have taken -their rise from Sahya mountain. And all these remove the dread of sin. -Kritamala, Tamraparni and others flow from the Malaya hills; Trisama, -Rishikulya and others from the Mahendra; and the Rishikulya, Kumari and -others from the Suktimat mountains. There are thousands of rivers like -these and the tributaries thereof. The Kurus and Panchalas in the middle -districts, the inhabitants of Kāmrupa in the east, the Pundras, -Kalingas, Magadhas, and other southern nations, the Saurāsthras, Suras, -Bhiras, Arbudas in the west, the Karushas and Mālavas dwelling along the -Pāripātra mountains, the Sauviras, the Saindhavas, the Hānas, the Sālwas -the inhabitants of Sakala, the Madras, the Rāmas, the Ambasthas and the -Parishakas and others drink the waters of these rivers and live on their -banks happy and prosperous. - -There are four Yugas or ages in the Bhārata-Varsha, O Great Muni, namely -the Krita, the Tretā, the Dwāpara, and Kali—there is no such cycle of -ages in any other land. Here the ascetics are engaged in penances, the -devout offer sacrifices, and the people distribute gifts for the sake of -another world. In Jāmbu-Dwipa, Vishnu, all sacrifice, in the shape of -sacrificial male, is worshipped by people with sacrifices—there is -altogether a different practice in other lands. O Great Muni, Bhārata -therefore is the best of all the divisions of Jāmbu-dwipa, for it is the -land of actions and all other divisions are places of enjoyment. O sage, -it is after many thousand births, and by the accumulation of piety, that -living beings are sometimes born in Bhāratavarsa as men. The celestials -themselves have chanted "Blessed are those who are born in Bhāratavarsa -as men even from the condition of the celestials for this is a land -which leads to Paradise and final liberation. And all actions, that are -performed by men born in this land and freed from sins, careless of the -merited rewards, are consigned by them to the eternal Vishnu, the Great -soul and then they emerge in him. We do not know when the actions, that -have secured for us heaven, shall bear fruits and when we shall be born -again. But Blessed are those who are born in Bhāratvarsha with perfect -faculties". O Maitreya, I have, thus in short, described to you the nine -divisions of Jambu-dwipa which extend over a hundred thousand yojanas -and which is girt, as if by a bracelet, by the ocean of salt water which -is similar in dimensions. - -SECTION IV. - -Parāçara said:—As Jambu-dwipa is encircled all around by the ocean of -salt water like a bracelet, so that ocean is also girt by the insular -continent Plaksha. The extent of Jambu-dwipa is a hundred thousand -yojanas and it is said, O Brahman, that the extent of Plaksha-dwipa is -twice as much. - -Medhatiti, the king of Plaksha-dwipa, had seven sons, Santabhaya, -Sisira, Sukhodhaya, Ananda, Siva, Kshemaka and Dhruva. And all these -seven became kings of Plaksha-dwipa. The seven divisions were named -after them—Santābhaya-varsa, Sisira-varsa, Sukhada-varsa, Ananda-varsa, -Siva-varsa, Kshemaka-varsa, and Dhruva-varsa. These seven varsas had -seven mountain-ranges as their boundaries. Do thou hear, from me, the -names of these mountains, O foremost of Munis,—Gomeda, Chandra, Nārada, -Dundhubi, Somaka, Sumanas, and Vaibhraja. In all these picturesque -mountains the sinless inhabitants dwell perpetually along with the -celestials and Gandharvas. There are holy villages where people live for -a long time, freed from care and pain and enjoying uninterrupted -happiness. And in those divisions there are seven rivers all flowing -into the ocean—I shall relate their names, bearing which all sins shall -be removed. They are the Anutapā, Sikhi, Vipasā, Tridivā, Kramu, Amritā -and Sukritā. These are the principal rivers and mountains of -Plakshsa-dwipa, which I have described to you; but there are thousands -of others of inferior size. Those who partake of the waters of these -rivers, always live happy and contented; there is neither the increase -nor decrease of the population; the revolution of the four ages is not -known there; O thou of great mind, the time there is uniformly of the -character of Treta Yuga. In all these Dwipas, O Brahman, people live -peacefully for five thousand years, and religious rites are severally -performed by diverse castes and divisions of the people. There are four -castes which I shall relate to you. They are Aryaka, Kuru, Vivasa and -Bhavi corresponding respectively with Brahmanas, Kshatriyas, Vaiçyas and -Sudras, O foremost of Munis. As there is a huge Jambu-tree in the -Jambu-dwipa so there is a large fig-tree in this insular continent and -this Dwipa is called Plaksha after the name of that tree, O foremost of -twice-born ones. Hari, the all, the lord of all, the creator of the -universe, is worshipped in the form of the moon by the Aryakas and other -caste people. Plaksha-dwipa is girt, as if by a disc, by the sea of -molasses which is equal to the island in extent. I have thus given to -you, O Maitreya, in a brief compass, a description of the island called -Plaksha; I shall now describe the island Salmala; do thou hear it. - -The heroic Vapusmat is the sovereign of the Salmala-dwipa; do thou hear -the names of his seven sons who gave names to the seven divisions of -this insular continent. They were Sweta, Harita, Jimuta, Rohita, -Vaidyuta, Manasa, and Suprabha. The sea of molasses is girt by this -insular continent on all sides, which is twice in extent. There are -seven mountain ranges containing precious jems and dividing the Dwipa -and there are seven rivers. They are Kumuda, Unnata, Valahaka, Drona, -abounding in medicinal herbs, Kanka, Mahisha and Kakkudwat. The -principal rivers are Yauni, Toya, Vitrishna, Chandra, Sukla, Vimochani -and Nivritti; the waters of all these remove sins. All the varsas namely -Sweta, Harita, Vaidyuta, Manasa, Jimuta and Suprava are very charming. -All these varsas are peopled by men of four castes. The four castes, O -great Muni, who reside in Salmala-dwipa, are severally known as Kapilas, -Arunas, Pitas and Rohitas (or tawny, purple, yellow and red) -corresponding to Brahmanas, Kshatriyas, Vaiçyas and Sudras, who all -perform sacrifices and worship the Great undecaying Vishnu, the soul of -all things, in the form of Vayu (wind) with pious rites. The people -there enjoy frequent association with the celestials. There is a huge -Salmali (silk-cotton) tree in this insular continent, which gives its -name and affords delight to gods. - -This Dwipa is encircled on all sides by the Ocean named Suroda, which is -equal to the island in extent. This ocean Suroda is again girt on all -sides by the Kusa-dwipa which is twice the Salmali island in extent. The -king Jyotishmat in Kusa-dwipa had seven sons; do thou hear their names. -They are Udvida, Venuman, Swairatha, Lavana, Dhriti, Prabhakara and -Kapita after whom the seven varshas were severally named. There live men -along with the Daityas, Dānavas, gods, Gandharvas, Yakshas, and -Kimparushas. The four castes devoted to the performance of their -respective duties are called Damis, Sushinis, Snehas, and Mandehas -corresponding, in order to Brahmanas, Kshatriyas, Vaiçyas and Sudras. -They worship Janārddana in the form of Brahmā, in the Kusa-dwipa -according to the rites laid down in the Sastras for the protection of -their kingdom and setting aside actions which lead to temporal rewards. -There are seven mountain ranges (in this island) namely: Bidruma, -Hemasaila, Dyutimat, Pushpavan, Kusheshaya, Havi Mandarachala, O great -Muni. There are seven rivers—the names of which I shall relate in order, -do thou hear them. They are Dhutapapa, Siva, Pavitra, Sanmati, -Bidyudambha and Mahi. They all remove sins. Besides there are thousands -of small rivers and mountains. There is a huge clump of Kusa-grass and -the island is named after that. It is girt by the Ghrita sea (the ocean -of butter) of the same dimension as this insular continent. - -The sea of Ghrita is encircled by Krauncha-dwipa which is twice as large -as Kusa-dwipa. Dyutiman was the sovereign of this island. The -high-souled king named the seven varshas after his seven sons. They were -Kusala, Mallaga, Ushna, Pivara, Andhakaraka, Muni and Dundhuvi, O Muni. -There are seven boundary mountains highly picturesque and resorted to by -the celestials and Gandharvas, O thou of great understanding; do thou -hear their names from me. They are Krauncha, Vamana, Andhakaraka, -Devavrita, Pundjirikavan, Dundhuvi, and Mahasaila—each of which is -double the preceding one in height as each dwipa is twice as extensive -as the one before it. In these charming mountains, people reside, freed -from fear, along with the celestials. In this island, O great Muni, the -Brahmanas, Kshatriyas, Vaiçyas and Sudras are respectively called -Pushkara, Pushkala, Dhanya and Tishpa. Do thou, O Maitreya, hear the -names of the rivers, the waters whereof are drunk by those men. There -are seven principal rivers and hundreds of small rivers. The seven -principal rivers are Gauri, Kumudvati, Sandhyā, Ratri, Mānojavā, Kshānti -and Pundarikā. - -In this island the four caste people worship the great Janārddana in the -form of Rudra with various sacrifices. Krauncha is girt by the sea of -curds of a similar dimension and that again is encircled by Sāka-dwipa, -which is twice as much in extent, O great Muni. - -The high-souled Bhavya, the king of Sāka-dwipa had seven sons upon whom -he severally conferred the seven portions. They are Jalada, Kumāra, -Sukumāra, Manecchaka, Kusumoda, Mandāki and Mahādruma. The seven varsas -were named in order after the seven princes. There are seven boundary -mountains. Of these one situate on the east is Udayagiri and others are -named Jatādhāra, Raivatak, Shyama, Astagiri, Anchikeya and Kesari. They -are all charming and excellent mountains. There is a large Sāka (Teak) -tree, frequented by the Siddhas and Gandharvas; and the wind produced by -its fluttering leaves, spreads joy. The holy lands of this insular -continent were inhabited by people of four castes. There are seven -sacred rivers which remove all sins—they are Sukumari, Kamari, Nalini, -Dhenuka, Ikshu, Benuka and Gavasti. Besides these seven rivers there are -numerous rivulets. There are hundreds and thousands of mountains. People -residing in Jalada varsa partake of the waters of these rivers. They -seem to have come down from heaven to earth. In those divisions there is -no decrease of virtue; there is no quarrel and there is no deviation -from honesty. The four castes, Nriga, Magadha, Manasa and Mandaga -correspond respectively to Brāhmmanas, Kshatriyas, Vaiçyas and Sudras. -They worship Vishnu, in the form of the sun, having controlled their -minds with diverse pious observances. Sāka-dwipa, O Maitreya, is girt by -the sea of milk on all sides, as by a bracelet, which is of the same -dimension as the continent. - -The sea of milk, O Brahman, is again encircled on all sides by the -insular continent of Pushkara, which is twice the extent of Sāka-dwipa. -The king Savala of Pushkara had two sons; one was named Mahavira and the -other Dhataki; and the two varsas were named after them. O great sage, -there is only one mighty range of mountains, named Mānosattara, which -runs in a circular direction like an armlet. It is fifty thousand -yojanas in height and the same in breadth, circular on all sides, and -divides the island in the middle, as if like a bracelet into two -divisions. And being divided into two portions by that mountain they are -also of a circular form. There the people live for ten thousand years, -freed from disease, sorrow, anger and jealousy. There is neither virtue -nor vice, killer nor slain: there is no jealousy, envy fear, hatred, -malice, nor any moral delinquency. The varsa situate on the outside of -Mānosattara is called Mahavira and the one situate inside is called -Dhataki: they are both frequented by the celestials and Dānavas. And in -that island of Pushkara there is neither truth nor falsehood. And in -that insular continent divided into two portions there is no other -mountain nor river. All men and celestials here have the same form and -dress. There is no distinction of caste or order; they do not perform -rites and the three Vedas, Puranaa, ethics, polity and the laws of -service are unknown there. These two portions, O Maitreya, might be -denominated as paradise on earth. In these two varsas of Dhataki and -Mahavira, where time affords delight to the inhabitants who are freed -from sickness and decay. There is a Nyagrodha-tree (Fisucus-indica) on -this insular continent which is a favourite resort of Brahmā and where -he lives worshipped by the celestials and Asuras. Pushkara is encircled -by Syaduka ocean (sea of fresh water) which is of equal extent with the -island. - -In this way the seven insular continents are encircled by seven seas and -each ocean and island is twice the dimension of that which precedes it. -The water, in all these oceans, remains the same at all seasons and -never increases or diminishes. Like the water in a cauldron, which -expands in consequence of heat, the waters of the oceans swell with the -increase of the moon, O foremost of Munis. Except in the light and dark -fortnights the waters neither increase nor decrease. O great Muni, the -rise and fall of the waters is five hundred and ten inches. In this -island of Pushkara, O Brahman, foods are produced spontaneously and -people there enjoy viands of various flavours. - -Beyond the sea of fresh water, there is the land of gold which is twice -its extent where no living beings dwell. Beyond that is the mountain -Lokaloka which is a ten thousand yojanas in height and as many in -breadth. The other side of the mountain is enshrouded with perpetual -darkness which again is encircled by the shell of egg. - -Such, O Maitreya, is the earth with all its continents, mountains and -oceans and exterior shell. The extent of the earth is five hundred -millions. It is the mother and nurse of beings, the foremost of all -elements and the stay of all the worlds. - -SECTION V. - -Parāçara said:—The extent of the earth has been related to you by me. I -have also said, O twice-born one, that the depth below the surface is -seventy thousand yojanas. O foremost of Munis, each of the seven regions -of Pātāla, extends over ten thousand yojanas. They are seven in -number—namely Atala, Vitala, Nitala, Gavastimat, Malmtala, Sutala and -Pātāla. Thus soil is severally white, black, purple, yellow, sandy, -stony and of gold. They are adorned with numberless palaces in which -reside Dānavas, Daityas, Yakshas and serpents by hundreds, O great Muni. -Once on a time Nārada, after coming back to heaven from these regions, -declared amongst the gods that Pātāla was much more charming than -heaven. He exclaimed "What can be compared with Pātāla where Nāgas are -adorned with beautiful and brilliant and pleasure-diffusing gems? This -region is embellished with the daughters of Daityas and Dānavas. Who -does not find delight in Pātāla? Even those who have retired from the -world find delight therein. By day, the rays of the sun diffuse joy and -not heat; by night the moon diffuses illumination and not cold. There -the sons of Danu, always happy in the enjoyment of sweet foods and good -wines, do not know how the time glides away. There are many charming -forests, rivers and ponds abounding in lotuses and the skies are -resonant with the Koil's song. Charming ornaments, fragrant perfumes, -unguents, the sweet music of the lute, pipe and tabor are always enjoyed -by the Daityas, Dānavas and serpents who dwell in the regions of -Pātāla". - -Below the regions of Patala there is a form of Vishnu called Sesha[234] -which is the outcome of the quality of darkness. The Daityas and Dānavas -are incapable of counting the glories of this Deity. This is called -Ananta by the ascetics of accomplished piety and is worshipped by the -celestials and great sages. He has a thousand heads which are adorned -with mystic lines. For the behoof of the world he illuminates all the -quarters with the jewels on his thousand fangs and all the Asuras are -disabled thereby. His eye rolls perpetually in consequence of -inebriation; he has an excellent Kundala, a diadem on his head and a -wreath upon each brow. He shined brilliantly like a white mountain -topped with flame. He always wears a purple raiment, is always drunk, -and adorned with a white necklace and appears like another Kailasha with -sable clouds and the Ganges flowing. In one hand he holds a plough and -in the other a mace. And he is being worshipped by the Goddess of wealth -incarnate and Vāruni (the goodness of wine). At the time of great -dissolution proceeds from his mouth the venomed fire in the form of -Rudra, which devours the three Worlds. This Sesha form of the great God -worshipped by celestials, is in Pātāla, bearing the entire world on his -head like a diadem. Even the celestials are not capable of describing or -knowing his strength, prowess, form and nature. Who can describe his -prowess who holds the entire earth like a garland of flowers tinged with -purple dye by the brilliance of jems on his crests? - -When this Ananta, with his eyes rolling with intoxication, yawns the -entire earth with its oceans, rivers and forests trembles; the -Gandharvas, the Apsaras, Siddhas, Kinnaras, serpents and Charanas have -not been able to find out the end of the qualities of his Being without -end and hence he is called Ananta. The sandal paste, which is ground by -the wives of the Nagas, is spread around by his breath and scatters -fragrance all over the quarters. - -Having worshipped him the ancient sage Garga obtained from him a -knowledge of astronomy, of the planets and of the good and evil presaged -by the aspects of the heavens. - -The earth is supported by that Great Serpent, upon his head; and the -earth again holds the garland of spheres along with men, celestials and -Asuras. - -SECTION VI. - -Parāçara said:—O Brahman, there are some hells below the earth and the -waters into which sinners fall. I shall give you an account, O great -Muni. - -The names of the various hells are: Raurava, Sukara, Rodha, Tala, -Visāsana, Mahajwala, Taptakumbha, Lavana, Vimohana, Rudhirāndha, -Vaitarani, Krimishā, Krimibhojana, Asipatravana, Krishna, Lalābhaksha, -Daruna, Puyavāha, Pāpa, Vahnijwala, Adhosiras, Sandansa, Kālasutra, -Tamas, Avichi, Swabhojana, Apratishtha, and another Avichi. These are -the dreadful hells constituting the various provinces of the kingdom of -Yama dreadful with his instruments of torture, into which are hurled -down those persons, who are addicted to sinful actions. - -Those who give false evidence, those who act as mediators through -partiality, those who speak untruth, are thrown into the Raurava -(dreadful) hell. He, who causes abortion, devastates a town, kills a -cow, or strangles a man to death goes to the Rodha hell (or that of -obstruction). He who drinks intoxicating liquors, destroys a Brāhmana, -steals gold or associates with them who perpetrate these crimes, goes to -the Sukara (swine) hell. He, who murders a Kshatriya or a Vaiçya or -commits adultery with the wife of his preceptor, is despatched to the -Tālā (padlock) hell. And one, who holds incestuous intercourse with his -sister or slays royal emissary, goes to Taptakumbha (heated jar) hell. -One, who sells his chaste wife, the jailor, one who deals in horses and -forsakes his followers, is sent to Taptalohā (red-hot iron) hell. One -who commits incest with a daughter-in-law and daughter is sent into -Mahajawla hell. That vile of a man who disrespects his spiritual guide -or his betters, who reviles the Vedas or sells them and who associates -with women to whom they should not go, is sent into Lavana hell. A thief -and a hater of prescribed rites fall into Vimohana hell. He who -disrespects his father, the Brahmanas and the gods, or one who spoils -gems, falls into the Krimibhoksha hell. He, who practises magic rites to -injure others, falls into Krimisa hell. That vile of a man who takes his -meals before offering food to the gods, to the manes and guests is -despatched into Lalabhoksha hell (where saliva is given for food.) One -who makes arrows is sent into Vidhaka hell. He, who makes lances, swords -and other weapons, is sent into the dreadful hell of Visashana -(murderous.) He who takes bribes is sent into Adhomukha hell (in which -head is inverted) as well as he who offers sacrifices to improper -objects and predicts the movements of stars and planets. One who eats -alone sweetmeats, a Brāhmana who deals in lac, flesh, liquors, sesamum, -or salt, one who commits violence, and those who rear up cats, cocks, -goats, dogs, hogs and birds are despatched into hell Puyavaha (or where -matter flows.) The Brāhman who leads the life of an actor, fisherman, -who depends upon a person born in adultery, who is a prisoner, an -informer, one who lives by his wife's immoral habits, who looks to -secular affairs on Parva days, who is an incendiary, a faithless friend, -a soothsayer, who vends birds, performs religious rites for the rustics, -who sells the juice of some trees is thrown into Rudhirandha hell (whose -wells are blood). He, who spoils honey or devastates a village, is sent -into Vaitarani hell. He, who causes impotence, trespasses upon others' -lands, is impure and lives on magic rites, is sent into the Krishna hell -(black). He who uselessly cuts down trees goes to Asipatravana hell; -Those who tend on sheep, those who hunt deer and those who give fire to -unbaked vessels are sent to Vahnijwāla hell or of fiery flame. One, who -violates his own vow or transgresses the rules of his own order, goes -into the Sandansana (or the hell of pincers.) The religious student who -sleeps in the day and becomes defiled and those who receive instruction -from their children go to the hell called Swābhojana (where they feed -upon dogs). - -Besides these there are hundreds and thousands of other hells, where -persons, perpetrating diverse iniquities, are visited with various -punishments. There are thousands of hells like the numberless crimes -committed by men, in which they are punished according to the nature of -their offences. And those who swerve from the obligations laid upon them -by their caste or order, in thought, word or deed are thrown into these -hells. The celestials are seen by those who are thrown into these hells, -with their own heads inverted and the celestials also behold the -inhabitants of hell with their heads downwards. After undergoing the -sufferings of hell the sinners go through the various stages of -existence, namely:—inanimate things, the aquatic animals, birds, -animals, men, pious men, gods and liberated spirits. O great sage, each -of these stages is in succession a thousand degrees superior to that -which precedes it. People go through these stages until they obtain -emancipation. There are as many inhabitants in hell as are in heaven: -those who commit sin and do not make an expiation of guilt proceed to -hell. Becoming acts of expiation for every short of iniquity have been -laid down by the great sages. O Maitreya, Swayambhuba and others have -dictated severe penances for great crimes, and light ones for ordinary -offences. Amongst the numerous arduous penances laid down by them, the -remembrance of Hari is the foremost. For them, who are penitent after -having committed many iniquities, the greatest penance is the -remembrance of Hari. If a man meditates upon Hari either in the morning, -at sunset, midday or at night he is released from all sins. By -meditating upon Vishnu he is released from the heap of worldly -afflictions. He obtains final emancipation considering even heaven as -impediment. He, whose mind is devoted to Vāsudeva in prayer, burnt -offering or adoration, considers, O Maitreya, even the dignity of Indra -as an obstacle to the acquirement of final liberation. What is the use -of going to heaven whence it is necessary to come back to earth? And how -different is the meditation of Vāsudeva which leads to final liberation. -Therefore, O Muni, the man, who meditates upon Vāsudeva day and night, -is released from all sins and does not go to Naraka after death. O -foremost of twice-born ones, that which gives delight to mind is heaven, -and that which gives pain is hell, hence vice is denominated as hell and -virtue as heaven. The self-same thing some times gives delight, -sometimes produces pains, sometimes excites jealousy and sometimes -anger. Therefore every thing (in this world) is the source of -miseries.[235] The same thing at one time brings on anger and again -conduces to our delight. Therefore nothing in itself is either -pleasurable or painful; pleasure, pain and the like merely denominate -the various states of the mind. Therefore true wisdom consists only in -the knowledge of Brahmā, which brings on confinement to the world. True -wisdom pervades through the whole universe and there is the existence of -no other thing but this; ignorance and knowledge are therefore comprised -in true wisdom, O Maitreya. O twice-born one, I have thus described to -you the entire earth, all the divisions of the region under the earth -and the hells, the oceans, the mountains, the insular continents, and -the rivers. I have described all to you in short, what again do you -hear? - -SECTION VII. - -Maitreya said:—The entire earth has been described to me by you. O -Brahman, I wish to hear now, O Muni, an account of the regions above the -world, the Bhuvar-loka, the situation and dimension of the heavenly -bodies. Do you relate them to me, O great sage. Parāçara said—The -terrestrial sphere (or Bhurloka) comprising the oceans, rivers and -mountains extends as far as it is illuminated by the rays of the sun and -the moon. The atmospheric sphere (or the Bhuvar-loka), of the same -extent both in diameter and circumference, spreads upwards, O twice-born -one, as far as the heaven. The solar region is situated a hundred -thousand yojanas from the earth; and the region of the moon is situated -at an equal distance from the sun. About the same distance above the -moon is situated the orbit of all the lunar constellations. And two -hundred thousand yojanas, upwards, O Brahman, is situated the region of -the planet Budha (Mercury). And at the same distance above that is -situate the planet Sukra (Venus). And at the same distance above that is -Angaraka (Mars). And at the same distance above that is the priest of -gods (Vrihaspati or Jupiter). And Sani (Saturn) is two hundred and fifty -thousand yojanas above Jupiter. O foremost of twice-born ones, one -hundred thousand leagues above that is the region of seven Rishis. And -at a similar distance above that is Dhruva (the pole-star) the axis of -the circle of planets. Thus I have described to you, O great Muni, the -elevation of three spheres, which constitute the region of the fruits of -works. And the land of works is also here namely Bhārata. At a distance -of one Koti yojanas above Dhruva is Maharloha (the region of saints) the -inhabitants of which live for a Kalpa (or a day of Brahmā). And at a -distance of two Koti yojanas above that is Janaloka where reside the -pure-minded sons of Brahmā, Sananda and others, of whom I had described -to you before, O Maitryeya. And at a distance of eight Koti yojanas is -Tapa-loka where reside the celestials named Baibhrajas, unconsumable by -fire. At six times the distance from Tapa-loka is situated Satya-loka, -wherein the inhabitants do not know death and which is otherwise named -Brahmā-loka. Wherever earthly object exists which may be trodden by -feet, that makes up Bhur-loka whose dimensions I have already described -to you. The region that extends from the earth to the sun is called -Bhur-loka, inhabited by the Siddhas, Munis and others and which is -called the second sphere, O foremost of sages. The distance, between the -Sun and Dhruva which extends over fourteen hundred thousands leagues, is -called Swar-loka by those who are conversant with the position of -planets. These three spheres are called transitory, O Maitreya and -three, Jana, Tapa and Satya, are termed durable. And Mahar-loka, which -is situated between these two, partakes of the nature of the both and -though it becomes devoid of all beings at the end of Kalpa it is not -finally destroyed. I have thus described to you, O Maitreya, the seven -Lokas, and the seven Pātālas constituting the extent of the whole world. - -As the seed is covered by its rind so the world is girt on every side -and above and below by the shell of the egg of Brahmā. And this shell -again, O Maitreya, is encircled by water which extends over space equal -to ten times the earth. And the waters again are encompassed on the -outer surface by fire. And this fire is encompassed by the air, and the -air by the sky, the sky by the origin of the elements and that again by -the intellect, O Maitreya. And each of these even extends ten times the -breadth of one it encircles, O Maitreya. And the last is encircled by -the Chief-Principle.[236] This supreme nature has no end and cannot be -measured. It is therefore called endless, immeasurable and the cause of -all existing things. This Prakriti, O Muni, is the source of the endless -universe and of thousand, ten thousands and millions and thousands of -millions of mundane eggs. As fire exists in wood, oil exists in -sessamum, so the self-conscious, all-spreading and self-irraviating soul -exists in this Pradhāna. O thou of great intellect, this nature and soul -exist as dependants and are encompassed by the energy of Vishnu, which -is the soul of the universe. O thou of great mind, this energy of Vishnu -separates them at the time of dissolution and unites them at the time of -creation. And this at the beginning of creation is the cause of this -agitation. As the wind agitates the surface of water in a hundred -bubbles so this energy of Vishnu which is at one with the nature and -soul influences the universe.[237] As a tree, containing root, stem and -branches, originates from an original seed and produces other seeds, -from which grow other trees, similar in kind to the first, so from -Pradhanā germinate intellect and other rudiments of things—from them -grow grosser elements—from them Asuras and others and who again are -followed by sons and sons of sons. As the first tree is not spoiled when -another grows out of it so there is no waste of beings by the creation -of others. As space, time and the like are the cause of the tree so the -divine Hari is the cause of the developments of the universe. As all the -portions of the plant remaining in the seed of rice, or the root, the -culm, the leaf, the short, the stem, the bud, the fruit, the milk, the -grain, the chaff, the ear, grow up when they come in contact with those -things which help their growth (earth and water), so the celestials, men -and other beings, remaining in the states to which they are destined in -consequence of their good or bad actions, appear in their full growth by -virtue of the energy of Vishnu. He is Vishnu, the great Brahmā, from -whom the creation of the universe has proceeded, who is the world, in -whom the world exists and in whom it will be dissolved. He is Brahmā, -the excellent abode, the excellent state, the essence of all that is -visible and invisible, from whom proceeds, the creation, animate and -inanimate. He is the primary nature, manifestation of the universe, in -whom all beings exist and in whom all beings will finally immerge. He is -the performer of all devotional rites, he is the sacrifice; he is the -fruit that it confers and he is the tools by which it is celebrated. -There is no other thing but Hari. - -SECTION VIII. - -Parāçara said:—I have described to you the system of the universe in -general: I shall now describe the situations and dimensions of the sun -and other luminaries. - -O foremost of Munis, the chariot of the sun is nine thousand leagues in -length and the pole is of twice that size; the axle is more than fifteen -millions and seven hundred thousand yojanas long, on which a wheel is -placed with three naves,[238] five spokes and six peripheries. It is -undecaying and continues for the year and consequently all the cycles of -the time are placed herein. The second axle of his chariot is forty five -thousand, five hundred leagues long. O thou of great mind, the two -halves of the yoke are respectively as long as two axles. The short axle -and the short yoke are supported by pole star: the end of the longer -axle to which is fixed the wheel is situate on Manasa mountain. The -seven steeds which draw the sun's car are the metres of the Vedas -Gāyatri, Vrihati, Ushnih, Jayati, Tristubh, Anustubh and Pankti. - -The city of Vāsava is situated on the eastern side of the Mānosottara -mountain, on its southern side is the city of wealth, on its western -side is the city of Varuna and on the northern side is the city of Soma. -I shall relate the names of those cities; do thou hear them. The city of -Sakra is named Vaswoksārā, that of Yama is called Samyamani; that of -Varuna is named Mukhyā and that of Soma Vibhāvari. - -O Maitreya, the glorious sun moves speedily like a dart on his southern -course attended by the constellations of the Zodiac; He creates day and -night and is the divine path of the sages who have got over the worldly -afflictions. - -O Maitreya, while in one insular continent the sun shines in midday, in -the opposite Dwipas it will be midnight; rising and setting thus take -place at all seasons and are always opposed in the different cardinal -and intermediate points of horizon. Wherever the sun is visible he is -said to rise there and wherever he disappears from view he is said to be -set. In sooth, their is neither rising nor setting of the sun; for he -always exists; the appearance and disappearance of the sun are merely -called rising and setting. - -When the sun is in the cities of Sakra and others, the three cities and -two intermediate points are illuminated; and when he is in an -intermediate point he extends light to the two cities and three -intermediate points. From the time of his rising till midday the rays of -the sun gradually increase; and from then he moves towards setting with -his diminishing rays. By the rising and the setting of the sun the east -and west quarters are ascertained. As far as the sun shines in front so -far he shines behind, and thus on both the sides illuminating all the -places except the court of Brahmā which is situate on the summit of -Meru—the mountain of the celestials. When the rays of the sun reach the -court of Brahmā they are repelled and driven back by the radiance which -prevails there. Consequently there is the alternation of day and night -in northern quarter in as much as all the insular continents are -situated on the north of Meru. - -The radiance of the sun, after its setting, is deposited in fire and -hence fire is visible even at a greater distance in night. During day -the rays of fire enter into the sun by virtue of which the sun becomes -more brilliant. Elemental light and heat, proceeding respectively from -the sun and fire and mixing with each other, prevail in diverse degrees -both by day and night. When the sun prevails either in the northern or -southern hemisphere day or night goes into waters according as they are -attacked by darkness or light; it is for this reason that waters appear -dark by day because night is within them and white by night because when -the sun is set the light of the day enters therein. - -When the sun goes to Pushkara Dwipa, a thirtieth part of the -circumference of the globe, his course is equal in time to one Muhurtta; -and whirling round like the circumference of the wheel of a potter he -alternately spreads day and night on the surface of the earth. At the -beginning of his northern course the sun passes to Capricornus, thence -to Aquarias, thence to Pisces, successively passing from one sign of the -Zodiac to another. After he has gone through them the sun gets at the -vernal equinox when he makes the day and night of equal duration. From -then the length of the night decreases and the day grows longer until -the sun reaches the end of Gemini when he follows a different course and -entering Cancer begins his declension to the south. The sun moves -quickly on his southern course like the circumference of a potter's -wheel revolving respectively. He glides along his course with the -velocity of the wind and traverses a great distance in a short time. In -twelve Muhurttas it goes through thirteen lunar asterisms and a half -during the day, and during the night, it goes through the same distance -only in eighteen Muhurttas. As the centre of the potter's wheel revolves -more slowly than the circumference so the sun in his northern course -revolves with less rapidity and passes over a less space of the earth in -a longer time, until at the end of his northern route the day is again -eighteen Muhurttas long and the night twelve the sun passing through -them by day and night respectively in those periods. As the lump of the -clay on the centre of the potter's wheel revolves most slowly, so the -polar star, which is the centre of the Zodiacal wheel, moves very slowly -and always remains in the centre like the clay. The relative length of -the day or night is dependant upon the greater or less motion with which -the sun revolves through the degrees between the two points of horizon. -During the midday when his diurnal course is quickest his nocturnal is -slowest and when he moves quickly by night he moves slowly by day. The -length of his journey in both the cases is the same; for during the day -and night he travels through all the signs of the Zodiac or six by night -and six by day. The length and shortness of the day are measured by the -extent of the signs; and the duration of day and night is measured by -the period which the sun takes to pass through them. When he declines -towards the north the sun moves quickest by night and slowest by day and -when he declines towards the south the case is thoroughly the reverse. - -The night is called Ushā and the day is called Vyushta and the -intervening time between them is called Sandhyā. When the dreadful -Sandhya sets in, the awful Rākshasas named Mandehas attempt to devour -the sun. O Maitreya, the Patriarch Brahmā imprecated this curse upon -them that they should perish by day and revive at other times. For this -reason a fierce contest takes place daily between them and the sun. At -this time, O great Muni, the pious Brahmins scatter water purified by -the mystical Omkāra and consecrated by the Gayatri[239] and by means of -this water as by a thunder-bolt the dreadful Rākshasas are destroyed. -While during the course of morning rites the first oblation is offered -with solemn invocations, the sun, having thousand rays, appears with -unclouded splendour. Omkāra is the glorious Vishnu, the essence of the -three Vedas, the lord of speech; and by its mention the Rākshasas are -slain. The sun is a principal portion of Vishnu and light is his -immutable essence, the manifestation of which is made by the mystic -syllable Om. Light, spread by the utterance of Omkāra, becomes radiant -and burns up completely the Rākshasas denominated as Mandebas. Therefore -one should not be dilatory in the performance of Sandhyā sacrifice; for -he, who neglects it, is guilty of the murder of the sun. Being thus -protected by the Brahmanas called Bālakhilyas the sun proceeds to -protect the world. - -Fifteen Nimeshas (twinkling of the eye) make a Kāshthā; thirty Kāshthās -make one Kalā; thirty Kalās a Muhurtta and thirty Muhurttas a day and -night; the divisions of the day become longer or shorter in the way -explained before. But as regards increase or decrease Sandhyā is always -the same for it is only one Muhurtta. From the time when half of the -sun's orb is visible to the expiration of three Muhurttas the interval -is called Prātar (morning) forming a fifth portion of the day. The next -portion or three Muhurttas from morning is called Sangava (forenoon); -the three next Muhurttas make the midday; the three next Muhurttas -constitute the afternoon; the three next Muhurttas make the evening; and -thus the fifteen Muhurttas of the day are divided into five portions of -three each. But the day comprises fifteen Muhurttas only at the -Equinoxes and increases and diminishes in number as the sun declines -towards the north or the south, when the day encroaches upon the night -and the night upon the day. The equinoxes take place during the spring -and autumn when the sun enters the signs of Aries and Libra. When the -sun enters Capricorn his progress towards the north begins and when he -enters Cancer his progress towards the south commences. Fifteen days of -thirty Muharttas each are called a Paksha (fortnight); two fortnights -make one month and two months a solar season and three seasons make one -Ayana (a northern or southern declination) and two Ayanas make one year. -Years are made up of four kinds of months[240] and five years make one -Yuga or cycle. The years are respectively called Samvatsara, -Parivatsara, Idvatsara, Anuvatsara and Vatsara. This is the time called -a Yuga. - -The mountain that is situate in the north of Bhāratvarsa is called -Sringavān for its having three principal horns or peaks, one to the -north, one to the south and one in the centre. The last is called -equinoctial for the sun goes there in the middle of the two seasons of -spring and autumn, arriving at the equinoctical points in the first -degrees of Aries and Libra and making day and night of equal duration of -fifteen Muhurttas each. When the sun is in the first degree of Kirtikā -and the moon in the fourth of Visakhā or when the sun is in the third -degree of Visakhā and the moon is in the head of Kirtikā that -equinoctial season is holy and is called the Mahāvishubha. At this time -devout persons should make offering to the celestials and the manes and -gifts to the Brahmans, for such gifts produce happiness. Liberality at -the equinoxes is always fruitful to the donor, and day and night -seconds, minutes and hours, intercalary months, the day at full moon -(Paurnamāsi); the day of conjunction, when the moon rises invisible, the -day when it is first seen, the day when it first disappears, the day -when the moon is quite round and the day when one digit is deficient are -the seasons when gifts prove meritorious. - -The sun declines towards the north in the months of Tapas, Tapasya, -Madhu, Mādhava, Sukra and Suchi and declines towards the south in the -months of Nabhas, Nabhashya, Isha; Urja, Sahas, Sahasya. - -There live four devout protectors of the world on the mount Lokāloka of -which I had mentioned to you formerly. These are severally named -Sudhāman, Sankhapād—the two sons of Kardama, Hiranyaroman and Ketumat. -These four protectors of the world live around the mountain Lokāloka. -They are devoid of malice, haughtiness, are active and have not taken to -wives. - -On the north of Agastya, and south of Ajabithi (the line of the Goat) -and outside the Vaiswānarapath is situate the road of the Pitris. There -live the great Rishis who offer oblations to the fire. They read those -portions of the Vedas which contain injunctions for the multiplication -of the progeny. They perform the duties of ministrant priests and at the -end of yugas they make new rules of conduct and re-establish the -interrupted ritual of the Vedas. And after their death they proceed by -the southern course. Mutually descending from each other in successive -births, progenitor coming from descendant and descendant from -progenitor, they repeatedly appear in different houses and races along -with their prosterity, austere practices and established rites, residing -to the south of the solar orb as long as the moon and stars endure. - -The path of the celestials is situate on the north of the solar sphere -of the Nāgavithi and south of the seven Rishis. There reside the Siddhas -of subdued senses, continent and pure, not desirous of having offspring -and consequently victorious over death. Eighty-eight thousand of these -continent ascetics live in the regions north of the Sun till the time of -dissolution. They are freed from covetousness and concupiscence, love -and hatred and are not engaged in the work of procreation. They always -detect the deficiency of the properties of elementary matter and being -freed from these desires they do not meet with any obstacle in the way -of asceticism. For these reasons they are highly pure and have attained -to immortality. By immortality is meant existence to the end of the -Kalpa: living as long as three regions exist is exemption from death. -The consequences of the acts of impiety or piety such as Brahmanicide -and Aswamedha last until the end of a Kalpa when all within the interval -between Dhruva and the earth is destroyed. The region between the seven -Rishis and Dhruva, the third region of the sky is the excellent -celestial path of Vishnu and is the splendid abode, O twice-borne one, -of the ascetics, who have controlled their senses and are freed from -sins and in whom virtue and vice are annihilated. Those in whom virtue -and vice are annihilated and who are freed from the consequences of -piety or iniquity go to this excellent place of Vishnu where they never -suffer sorrow. There live Dharma, Dhruva and other spectators of the -world radiant with the superhuman faculties of Vishnu obtained by -virtue, of religious meditation. With this excellent place of Vishnu, O -Maitreya, are interwoven all that is and all that ever shall be, animate -or inanimate. The seat of Vishnu is being meditated upon by the wisdom -of Yogis at one with supreme light as the radiant eye of heaven. In this -portion the splendid Dhruva is stationed as the pivot of atmosphere. On -Dhruva are placed the seven great planets and on them depend the clouds. -O great Muni, from clouds, proceed the rains; from them the water which -is the nutriment and delight of all the celestials and the rest. The -celestials who receive oblations, being pleased by burnt offerings, -cause the rain to fall for the support of created beings. This holy seat -of Vishnu is the stay of the three worlds as it is the source of the -rain. - -From this region, O Brahman, proceeds the river Ganges, that removes ail -sins, embrowned with the unguents of the nymphs of heaven. She issues -from the nail of the great toe of Vishnu's left foot. - -Dhruva, with devotion, holds her on his crown day and night. And thence -the seven Rishis practise their devout austerities in her water -wreathing their braided locks with her waves. The orb of the moon, -surrounded by her accumulated current, increased in lustre by her -contact. Having issued from the moon she falls on the mount Sumeru and -thence to purify the world, flows to the four quarters of the earth. -Sitā, Alakanandā, Chakshu and Bhadrā are only the four divisions of one -river and are named so after the regions towards which it proceeds. -Alakanandā, which flows towards the south, was borne delightedly on his -head by Mahādeva for more than a hundred years. And having issued from -the braided locks of Sambhu and washed the sins of the sinful sons of -Sagara it raised them to heaven. O Maitreya, the iniquities of any man, -who bathes in this river, are instantly removed and they obtain -unprecedented virtue. And its water, if offered reverentially for three -years by the sons to their manes, gives them rare gratification. Having -worshipped the excellent Purusha, the lord of sacrifices, with -sacrifices in this river, many, born in the race of twice-born ones, -obtain whatever they desire either here or in heaven. Saints, who are -purified by bathing in the waters of this river, and whose minds are -devoted to Kesava, obtain final liberation. The sacred river, when heard -of, desired, seen, touched, bathed in, or hymned, day by day purifies -all beings. And those who living even at a distance of hundred yojanas -exclaim "Gangā and Gangā" are relieved of the sins committed during the -three previous existences. The place from which this river has issued -for the purification of the three Worlds, is the third division of the -celestial region—the seat of Vishnu. - -SECTION IX. - -Parāçara said:—The form of the glorious Hari containing the -constellations, in the shape of a porpoise in the tail of which is -attached Dhruva, is seen in heaven. As Dhruva revolves, it makes the -moon, the sun and stars to revolve also, and all the planets follow in -its circular path; for the sun, moon and all the luminaries are in sooth -tied to the polar star by aerial cords. The porpoise figure of the -celestial sphere, which has been described by me to you, is upheld by -Nārāyana, who himself, the source of all radiance, is seated in its -heart. And having worshipped the lord of people, Dhruva, the son of -Uttānpāda shines in the tail of the steller porpoise. Janārddana, the -lord of all, is the supporter of this porpoise-shaped sphere—and this -sphere is the supporter of Dhruva; and by Dhruva the sun is upheld. O -Brahman, I shall describe how this earth is upheld by the sun; do thou -listen to it attentively. - -During eight months of the year the sun attracts the waters of the -earth, and during the remaining four months he pours them upon the -earth: from rain grows corn and by corn the whole world is upheld. The -sun absorbs the moisture of the earth by means of his scorching rays and -nourishes the moon thereby. And the moon through tubes of air -distributes them to the clouds which are made of smoke, fire and wind. -The clouds are called Abhras because their contents are not dispersed. -The waters in the clouds, being driven by the wind, and freed from -impurities by the sweetening process of the time, descend (upon earth), -O Maitreya. The glorious sun, O Maitreya, exhales moisture from four -sources, namely—seas, rivers, the earth and the living creatures. He -immediately pours down on earth, without turning it into cloud, the -water that he absorbs from Gangā of the skies, and people who are -touched by this water are freed from all iniquities and are not -constrained to see hell. This is called celestial ablution. When the sun -comes in view and the water comes down from the sky without cloud then -the waters of the Gangā in the skies are sprinkled by the rays of the -sun. And the water that falls from the sky when the sun is in the -mansion of Kirtikā and the other asterisms counted by odd numbers, the -water of the Gangā is scattered by the elephants of the spheres. The -water, that falls from the bright and cloudless sky when the sun is in -the mansion of Rohini and other even asterisms, is distributed by his -own beams. O twice-born one, both the waters are holy and they wash away -the sins of the people: it is the water of the Gangā in the skies and is -termed celestial ablution. - -The water that the clouds distribute upon earth is in fact the ambrosia -of living beings, for it sustains the plants which are the support of -their existence. By this water all vegetables grow and are matured and -become the means of bringing about the well being of mankind, seen and -unseen. Those men, who have got holy scriptures as their eyes, perform -sacrifices with them and give gratification to the celestials. In this -wise all sacrifices, all celestials, Brāhmanas and other castes, all -infernal creatures, all animals and the whole world are supported by the -rains which produce food. O great Muni, this rain, which is the source -of manifold blessings, proceeds from the sun. And the sun, O foremost of -Munis, is upheld by Dhruva, which is again supported by the -porpoise-shaped sphere which is at one with Nārāyana; for the -ever-existing glorious Nārāyana, the supporter of the universe and the -primary deity, is seated in the heart of the porpoise-shaped steller -sphere. - -SECTION X. - -Parāçara said:—Between the extreme northern and southern points the sun -has to travel in a year one hundred and eighty degrees, ascending and -descending. His car is guided by divine Adityas, Rishis, Gandharvas, -Apsarās, Yakshas, serpents, and Rākshasas. The Aditya Dhatri, the sage -Pulastya, the Gandharva Tumburu, the nymph Kratusthalā, the Yaksha -Rathakrit, the serpent Vāsuki and the Rākshasas Heti, live in the sun's -car as its seven guardians, in the month of Madhu or Chaitra. In the -month of Vaisākha or Mādhava the seven are Aryamat, Pulaha, Nāreda, -Punjikāsthali Rathaujas, Kachanira and Praheti. In the month of Suchi or -Jaistha they are Mitra, Atri, Hāhā Menā, Rathaswana, Takshaka, and -Paurusheya. In the month of Sukra or Ashādha they are Varuna, Vasishtha, -Huhu, Sahajanyā, Rathachitra, Nāga and Budha. In the month of Nabhas or -Srāvana they are Indra, Angiras, Viswāvasu, Pramlochā, Srotas and -Elapatra. In the month of Bhādrapada they are Vivaswat, Bhrigu, -Ugrasena, Anumlocha, Apurana, Sankhapāla and Vyāghra. In the month of -Aswin they are Pushan, Gautama, Suruchi, Ghritachi, Sushena, Dhananjaya -and Vāta. In the month of Kārtik they are Parjanya, Bharadwāja, -(another) Viswāvasu, Viswāchi, Senajit, Airāvata and Chāpa. In -Agrahāyana or Mārgasirsha they are Ansu, Kasyapa, Chitrasena, Urvasi -Tarkshya, Mahapadma and Vidyut. In the month of Pausha, Bhaga, Kratu, -Urnayu, Purvachitti, Arishtanemi, Karkotaka, and Sphurja are the seven -who live in the sun's orbit and distribute light throughout the -universe. In the month of Māgha the seven are, Twashtri, Jāmadagni, -Dhritarāshtra, Tillattamā, Ritajit, Kambala, and Brahmāpeta. In the -month of Phālghuna those living in the sun are Vishnu, Visvamitra, -Suryaverchchas, Rambhā, Satyajit, Aswatara and Yajnāpeta. - -In this wise, O Maitreya, a group of seven celestial beings supported by -the energy of Vishnu lives, during the several months, in the orb of the -sun. The sage chants his glory, the Gandharva sings and the nymph dances -before him; the night-rangers attend upon his steps; the serpent -harnesses his horses and the Yaksha trims the reins and the Bālakhilyas -surround his chariot. O foremost of Munis, these seven groups, residing -in the suns, orb at their respective seasons, become the instrumentals -in the distribution of cold, heat and rain. - -SECTION XI. - -Maitreya said:—I have heard as described by you, O holy preceptor, the -seven groups of beings who are present in the sun's orb and are the -agents in the distribution of heat and cold. You have also described the -individual functions of the Gandharvas, serpents, Rākshasas, sages, -Bālakhilyas Apswarās and Yakshas who, supported by the energy of Vishnu, -remain as guardians in the sun's car but you have not described the -function of the sun himself. If the seven beings stationed in the sun's -ear are the agents in the distribution of heat, cold and rain, how can -it also be true, as mentioned by you before, that rain proceeds from the -sun? If the act of the collective seven be same then why the people say -that the sun rises, reaches the meridian or sets? - -Parāçara said:—O Maitreya, hear what you have asked The sun, though at -one with seven beings in his orbit, is separate from them being their -head. The whole and great energy of Vishnu, which is called the three -Vedas,—Rich Yajush and Sāman lightens the whole universe and destroys -its iniquity. This energy exists as Vishnu for the preservation of the -universe and abiding as the three Vedas within the sun. And wherever in -every month the sun exists there is the Vishnu-energy composed of the -three Vedas. The Richas shine in the morning, the hymns of Yajush at -noon and Vrihadrathantara and other portions of the Sāman in the -afternoon. This threefold manifestation of Vishnu designated under the -three Vedas is the energy of Vishnu that Influences the divine positions -of the sun. - -The energy of Vishnu docs not exist only in the rob of the sun but is -also manifest in Brahmā, Vishnu and Kudra. At the time of creation it is -Brahmā consisting of the Rig-veda in the work of preservation it is -Vishnu composed of the Yajur-Veda;—and in the work of destruction it is -Rudra formed of the Sāma-Veda, the utterance of which is therefore -inauspicious. - -In this way the energy of Vishnu composed of the three Vedas exists in -the sun encircled by the seven beings. And the glorious sun becomes -radiant by that energy of Vishnu and destroys the entire darkness of the -universe. The sages chant his glories, the Gandharvas sing and the -nymphs dance before him; the Rākshasas follow his steps, the serpents -harness his steeds and the Yakshas trim his reins and the Bālakhilyas -are seated around him. The seven beings in the sun's orb rise and set -every month, but Vishnu, in the shape of his energy, never rises nor -sets and is at once the sevenfold sun and distinct from it. As a man, -nearing a mirror kept on a stand, observe in it his own image so the -energy of Vishnu is never disjoined but remains month by month in the -sun which he there placed. - -The sovereign sun gratifying the manes, gods and men, revolves being the -instrument of day and night. The moon is cherished by the Sushumna ray -of the sun. And in the dark fortnight of the month the ambrosia of its -substance is drunk by the celestials. And at the last day of the half -month the two remaining digits are drunk by the manes; then the -celestials and the progenitors are nourished by the sun. The moisture -which the sun attracts from the earth he again distributes for the -nourishment of animals and plants and thus the sun is the source of -subsistance to every living being—gods, manes, mankind and the rest. The -sun gratifies the celestials for a fortnight, the progenitors once a -month, and men and other animals every day. - -SECTION XII. - -Parāçara said—The car of the moon has three wheels and is drawn by ten -steeds white as the Jasmine—five on the right half and five on the left. -The asterisms upheld by Dhruva move before the sun. And the cords that -fasten the moon are tightened or relaxed in the same manner like those -of the sun. O foremost of Munis, like the steeds of the sun, the horses -of the moon, sprung from the waters, drag its car for a whole Kalpa. O -Maitreya, when the moon is reduced, having its rays drunk up by the -celestials, to a single Kalā, the radiant sun supplied it with a single -ray. And as the moon is gradually exhausted by the celestials it is -replenished in the same way every day with his rays by the sun, the -plunderer of waters. Thus, O Maitreya, when in the half month the -ambrosia is deposited in the moon, the celestials drink it for it -constitutes their food, Thirty-six thousand three hundred and thirty -three divinities drink the ambrosia of the moon. When two kalās remain -the moon enters the orbit of the sun and lives in the ray called Amā and -the period is accordingly called Amavasyā. During this period the moon -is first immersed for a day and night in the water; thence it enters the -branches and shoots of the trees and thence it proceeds to the sun. -Hence any person, who cuts off a branch or casts down a leaf when the -moon is in the trees is guilty of the crime consequent upon the -destruction of a Brāhmin. When the remainder of the moon contains but a -fifteenth portion the manes near it in the afternoon and drink the last -but sacred Kalā which is composed of ambrosia and contained in the two -digits. The nectar that comes from the rays of the moon on the day of -conjunction is drunk by the progenitors—and they remain satisfied -thereby for a month. The progenitors are divided into three -classes:—Saumyas, Varhishadas, and Agnishwātta. In this wise, the moon, -with its cooling rays, nourishes the celestials in the light fortnight -and Pitris in the dark fortnight. It nourishes the plants with its cool -nectary aqueous atoms. And through the development of those plants it -sustains men, animals and insects and satisfies them with its radiance. - -The chariot of Budha, the son of the moon, is made of the wind and fire -and is drawn by eight bay horses gifted with the velocity of the wind. -The huge car of Sukra (Venus) is carried by earth-borne horses, equipped -with a protecting fender and a floor, armed with arrows and adorned with -a pennon. The magnificent car of Bhauma (Mars) is made of gold, of an -octagonal shape, drawn by eight steeds of a ruby red originated from -fire. Vrihaspati (Jupiter) in a golden car drawn by eight pale-coloured -steeds, travels, at the end of the year, from one sign to another. The -slow-paced Sani (Saturn) travels in a car drawn by piebald horses. O -Maitreya, the chariot of Rāhu are drawn by eight black horses, which -once harnessed are attached to it for ever. At the time of lunar and -solar eclipses the Rāhu travels from the sun to the moon and comes back -again from the moon to the sun. The car of Ketu is is drawn by eight -horses having fleetness of the wind and of the dusky red colour of lac -or of the smoke of burning straw. - -I have thus described to you, O Maitreya, the chariots of the nine -planets all of which are fastened to Dhruva by aerial cords. To Dhruva -are attached the orbs of all the planets, asterisms and stars. And they -all move in their respective orbits being kept in their places by their -respective cords of air. As many are the stars so many are the aerial -cords by which they are fastened to Dhruva. As they turn round they -cause the pole-star to revolve. As the oilman goes round the spindle and -makes it revolve, so the planets revolve suspended by the aerial cords -which are also whirling round a centre. The air is called Pravāha -because it bears along the planets like a disc of fire driven by the -aerial wheel. - -I have related to you, O foremost of Munis, that Dhruva is fitted to the -tail of the celestial porpoise: I shall now describe in detail the -constituent parts; hear them as they are of great efficacy. People are -freed from the sins committed by them during the day when they behold -the celestial porpoise in the hight. And those who behold it live as -many years as there are stars in it, in the sky or even more. Uttānpada -is the upper jaw and sacrifice the lower jaw of that celestial porpoise. -Dhruva is situated on its brow and Nārāyana in its heart. The Aswinis -are its two fore-feet and Varuna and Aryamat are its two hinder legs. -Samvatsara is its sexual organ and Mitra is its organ of execretion. -Agni, Mahendra, Kasyapa and Dhurva are successively placed in its tail; -which four stars in this constellation never set. - -I have thus related to you the situation of the earth and the stars. I -had already described to you the Varshas and rivers and the animals -living there. I shall again describe them in short: hear them. - -From the waters which constitute the person of Vishnu originated the -lotus-shaped earth with its seas and mountains. The stars are Vishnu, -the words are Vishnu: forests, mountains, regions, streams, seas are -Vishnu—all that is, all that shall be—all that is not are Vishnu. The -glorious Vishnu is identical with knowledge. He has got endless forms -but is not a substance. All the mountains, oceans and the various -divisions of the earth you must consider to be the illusions of the -apprehension. When knowledge is pure, real, universal, independent of -actions, freed from defect then the varieties of substance, which are -the fruits of the tree of desire, cease to exist in matter. What is -substance? What thing is that which has got no beginning, no middle and -no end? And which is of one uniform nature? How can that object be -called real which is subject to change and which reassumes no more its -original character? The earth is seen as a jar; the jar is divided into -two halves which are again broken into pieces: they again become dust -and the dust is again reduced into atoms. Is this reality? And although -it is considered so by man it is because his self-knowledge is -obstructed by his own acts. Therefore, O Brahman, there is nothing -anywhere, or anything real at any time save discriminative knowledge. On -account of the diversity of their actions, people, having diverse -temperaments, consider that one knowledge as manifold. Knowledge perfect -and pure, freed from pains and renouncing attachments towards all these -which cause affliction—knowledge, single and eternal is the supreme -Vāsudeva, besides whom there is nothing. I have thus communicated to you -the truth—the knowledge which is truth; and all that differs from it is -false. That which is seen by the knowledge is but illusion of a temporal -and worldly nature. I have also described to you the sacrifice, the -victim, the fire, the priests, the acid, juce, the celestials, the -desire for heaven, the path followed by acts of devotion and the worlds -that are their outcome. In this universe which I have described to you -only those people travel who are subject to the influence of actions. -But he, who knows Vasudeva to be eternal, immutable, and of one -unchanging, universal form, should so perform them that he may enter -into the deity. - -SECTION XIII. - -Maitreya said:—"O respected Sir, all that I ask of you, has been -perfectly related by you, namely the situation of the earth, seas, -mountains, rivers, and planets, the system of the three worlds of which -Vishnu is the support; you have also related that the holy knowledge is -pre-eminent. You said that you would relate the story of Bharata, the -lord of the earth: it becomes you now to relate that. Bharata, the -protector of the earth, lived at the holy pilgrimage of Sālagrām. And he -was engaged in devotion with his mind ever attached to Vāsudeva. Living -at a sacred place he was always devoted to Hari: Why then he failed to -obtain final liberation, O twice-born one? And why was he born again as -a Brahmin, O foremost of Munis? It becomes you to relate this". - -Parāçara said:—The illustrious lord of the earth, O Maitreya, lived for -a long time at Sālagrām having his mind wholly devoted to the glorious -God. And having been considered, on account of his kindness and other -virtues, the foremost of the virtuous, he secured in the highest degree, -the entire control over his mind. The Raja was ever repeating the names -Yajnesa, Achyuta, Govinda, Mādhava, Ananta, Keshava, Krishna, Vishnu, -Hrishikesa. And nothing else than this did he utter even in his dreams: -nor did he meditate upon anything, but those names and their -significance. He accepted fuel, flowers and holy grass for the worship -of the deity and did he celebrate no other religious observance being -entirely given to disinterested abstract devotion. - -One day he went to the river Mahānadi for the purpose of ablution. And -having bathed there he engaged in after ceremonies. Whilst thus engaged -there came to the same spot a doe big with young who had come out of the -forest to drink of the stream. Whilst the doe was drinking there was -audible a dreadful uproar of a lion capable of striking terror into all -creatures. Thereupon, the doe, greatly terrified, jumped out of the -water on the banks; on account of this great leap her fawn was suddenly -brought forth and fell into the river. And beholding it carried away by -the stream the king suddenly caught hold of the young one and saved it -from being drowned. The injury which the doe had received on account of -the violent exertion proved fatal. She lay down and died. Having -observed this the royal ascetic took the fawn in his arms and came back -to the hermitage. There he fed it and nursed it every day: and under his -fostering care it throve and grew up. It frolicked about the hermitage -and grazed upon the grass in its neighbourhood. And sometimes afraid of -a tiger it used to come to the ascetic. In this wise the young one -sometimes wandered far away in the morning and came back to the -hermitage in the evening and frolicked in the leafy bower of Bharata. - -His mind, O twice-born one, was thus attached to that animal, playing -either in the neighbourhood or at some distance and he was unable to -think of anything else. And the king, although he had severed all bonds -of attachments towards his friends, his kingdom, his son and wife, grew -inordinately attached to this fawn. When absent for an unusually long -time he would think that it had been carried away by wolves, devoured by -a tiger or slain by a lion. He used to cry out,—'The earth is embrowned -with the prints of its hoofs. What has become of the fawn that was born -for my delight? How happy I should become if he had come back from the -forest. I felt his budding antlers rubbing against my arm. These tufts, -of sacred grass, the heads of which have been nibbed by his new teeth, -look like pious lads chanting the Shama-Veda.' - -Whenever this fawn used to absent itself for a long time from the -hermitage the ascetic would think thus. And he was delighted and his -countenance grew animated whenever it neared him. His mind being thus -engrossed by the fawn his abstraction was interrupted although he had -renounced family, wealth and kingdom. His mind became unsettled with the -wanderings of the fawn. Whenever it wandered away to a great distance -the king's mind followed it and when it was silent his mind became -settled. Thus in the course of time the king became subject to its -influences and was watched by the deer with tearful eyes like a son -mourning for the father. And the king, when he died, saw the young fawn -only before him; and having his mind engrossed by him, O Maitreya, he -did not see anything else. - -On account of such feeling at such an hour he was born again in -Jambumarga forest as a deer with the faculty of recollecting his former -life. Cherishing a distaste for the world on account of this -recollection he left his mother and again repaired to holy place of -Salagram. Living there upon dry grass and leaves he expatiated the acts -which had led to his being born in such a condition: and upon his death -he was born as a Brahmin still retaining the recollection of his former -life. He was born in a devout and illustrious family of ascetics who -rigidly observed devotional practices. Having been gifted with true -knowledge and acquainted with the spirit of all sacred writings he -observed soul as contra-distinguished from Prakriti (matter). And -acquainted with the knowledge of self he observed the celestial and all -other beings as the same. When he was invested with the Brahminical -thread he did not read the Vedas with a preceptor, did not perform the -ceremonies nor did he read the scriptures. And requested again and again -he replied incoherently in ungrammatical and unpolished speech. His body -was unclean and he used to wear dirty clothes. Saliva dribbled from his -mouth and he was treated with hatred by the people. Undue respect from -the people obstructs abstraction and hence the ascetics, disregarded by -people, attain to the consummation of their asceticism. Without -polluting the way treaded by the saints the ascetics should so behave -that the ordinary folk might hate them and not come in their company. -Having thus thought of this saying (Bharata) gifted with high intellect -assumed the appearance of a crazy idiot in the eyes of the people. He -used to live on raw pulse, potherbs, wild fruit and grains of corn and -whatever came in his way as a part of necessary but temporary -infliction. - -On the death of his father he was set to work in the field by his -brothers and nephews and fed by them with wretched food. He was firm and -stout like a bull and used to act like a simpleton and people used to -make him work and give him food only as his wages. - -Once on a time the gate-keeper of the king of Sauvira, regarding him as -an idle uneducated Brahmin, considered him a worthy person to work -without pay and took him into his master's service to assist in carrying -the palanquin. One day O Brahman, the king wished to go in palanquin to -the hermitage of the great sage Kapila, situated on the banks of the -river Ikshumati, to consult the sage, who was conversant with the -virtues leading to liberation, what as most desirable in a world -abounding with care and sorrow. And he was one of those, who had, at the -order of the head servant, been compelled to carry the palanquin -gratuitously. And that Brahman, gifted with the only universal knowledge -and recollecting former birth, although compelled to do this, bore the -burden as the means of expatiating the sins for which was desirous to -atone. While the other bearers proceeded with alacrity, he, fixing his -eyes upon the pole, moved tardily. And perceiving the palanquin carried -unevenly the king exclaimed 'Ho bearers! what is this? keep equal -space.' Still it went on unsteadily and the king again cried out. ‘What -is this? How irregularly are you going?' When this had again and again -taken place the palanquin bearers at last replied to the king, 'It is -this man who lags in his space.' ‘How is this' said the king to the -Brahmin, 'Are you exhausted? You have carried your burden only a little -way. Are you unable to bear exhaustion? But you look very robust' To -which the Brahmin replied—‘It is not I, O king, who am robust nor is it -I who carry your palanquin. I am not exhausted, O king! nor am I capable -of fatigue.' The king said, ‘I distinctly perceive that you are stout -and the palanquin is carried by you, and a heavy burden is wearisome to -all persons.' The Brahmin said: ‘Tell me first what you have distinctly -seen of me and then you may distinguish my properties as strong or weak. -The statement, that you behold the palanquin borne by me or placed on -me, is unreal. Listen, O king, to my arguments about it. Both the feet -are placed on the ground: the legs are supported by the feet; the thighs -rest upon the legs; and the belly rests upon the thighs; the chest is -supported by the belly and the arms and shoulders are supported by the -chest; the palanquin is carried by the shoulders and then how can it be -considered as my burden? This body which is seated in the palanquin is -known as "thou" thence what is elsewhere called this is here -distinguished as thou and I. I and thou and others are made of elements -and elements, influenced by qualities, assume a bodily shape. Qualities -depend on acts, and acts perpetrated in ignorance influence the -condition of all beings. The soul is pure, imperishable, tranquil, -devoid of qualities, distinct from nature and is without increase or -diminution; and if it is freed from increase or diminution then with -what prosperity you say to me, ‘I see that you are robust? If the -palanquin is placed on the body, the body on the feet, the feet the -ground, then the burden is carried as much by you as by me. Why are not -others, O king, feeling the burden of this palanquin. If I am exhausted -with a burden that is being carried on another's shoulder, then why with -the weight of this palanquin, people may be worn out with the weight of -mountains, trees, houses and even of the earth, When the nature of men -is different, either in its essence or its cause, then it may be said -that fatigue is to be undergone by me. The material, with which the -palanquin is made, is the substance of you and me and of all others -being a collection of Elements collected by individuality.' - -Parāçara said:—Having said this the Brahman became silent and went on -carrying the palanquin; the king too speedily got down from it and -touched his feet. The king said: O Brahman, leave off the palanquin and -be propitiated with me. Tell me who art thou under the disguise of a -fool? The Brahman replied "Hear me, king. Who I am it is not possible to -say; I go anywhere for receiving the fruits of good and bad luck. The -body is produced for the enjoyment of pleasure and endurance of pain. -Pleasure and pain originate from virtue and vice; therefore the soul -assumes bodily shape for enjoying pleasure and enduring pain consequent -upon virtue and vice. The universal cause of all living creatures is -virtue or vice, why therefore enquire after the cause of my coming to -this earth." - -The king said:—"That virtue and vice are the causes of all actions and -that people migrate into various bodies for receiving their -consequences, there is not the least doubt about it; but as regards what -you have said that it is not possible for you to say who you are, it is -a matter which I wish to have explained. O Brahman, how cannot a man -declare himself to be that which he (really) is: there can be no harm to -one's self from applying to it the word 'I'". - -The Brahmana said:—"To use the word ‘I' undoubtedly is detrimental; but -it is not improperly used if it is applied merely to the soul. But the -term is erroneous in as much as it conceives that to be the self or soul -which is not self or soul. The tongue articulates the word ‘I' assisted -by the lips, the teeth and the palate; and these are the origin of the -expression, as they are the causes of the production of speech. - -"If by these instruments speech can utter the word 'I' it is not at all -proper to say that speech itself is ‘I.' O king, the body of a man -having hands, feet and other limbs is composed of various parts: to what -part shall we apply the word ‘I'? If another being had existed in this -body quite different from me, then it may be said, O king, that this is -I, that is the other; while one soul inhabits the whole body, then such -questions as 'Who are you? Who am I?' are useless. Thou art a monarch; -this is a palanquin: these are the bearers: these are thy followers; yet -it is untrue that these are thine. This palanquin, in which thou art -seated, is made of timber got from trees. Then tell me, what name, tree, -timber or palanquin, shall be applied to it, O king. The people shall -not say that their monarch is seated on a tree or on a timber but they -shall say that he is in the palanquin. The artificial assemblage of the -pieces of timber is called the palanquin: judge yourself, therefore, O -king, in what the palanquin differs from the wood. Again consider the -sticks of the umbrella, in their separate state. What then is the -umbrella? Apply this argument to thee and to me. A man, a woman, a cow, -a goat, a horse, an elephant, a bird, a tree, are names given to various -bodies, which they assume on account of their primitive actions. Man is -neither a god, nor a man, nor a beast, nor a tree: these are the various -shapes which he assumes on account of his acts. O king, your name is -Vasuraja and another name is Rajabhat—besides you have got various other -names—but none of these names is real and is nothing but the work of -imagination. And what thing is there in the world, O king, which being -subject to changes, does not in the course of time, go by different -names? You are called the king of the world, the son of your father, the -enemy of your foes, the husband of your wife, the father of your -children, what name the shall I apply to you? What is your situation? -Are you the head or the belly? Or are they yours? Are you the feet or -are they yours? You are, O king, separate in nature from the members of -your body. Then considering properly, do you think who I am. And since -the truth has been got at, how is it possible for me to recognize the -distinction and to apply to my individual the expression 'I'". - -SECTION XIV. - -Parāçara said:—Having heard his words pregnant with the true essence of -things the king humbly said to the twice-born one; "What you have said, -O revered sir, is undoubtedly the truth—but in hearing this my mind has -been greatly worked up. What you have shown, O twice-born one, in -various creatures to be understanding and discriminative knowledge, is -very grand and distinct from plastic nature. I have not carried the -palanquin nor is it placed on my shoulders. The body, which has carried -the palanquin, is different from me. The three qualities influence the -actions of the animals and these three qualities are again influenced by -destiny. This reaching my ears, O thou conversant with profound truth, -my mind has been greatly disturbed for knowing that real and holy truth. -O twice-born, I had already addressed myself for going to the great -ascetic Kapila, to learn of him what in this life is the most desirable -object. But what you have said in the interim has attracted my mind -towards you for being acquainted with the profound truth. O Brahmin, the -great ascetic Kapila is a portion of the glorious Vishnu, who is at one -with all elements. He is born on earth to remove the illusions of the -world. But what you have said convinces me that the great Kapala, for my -well-being, has appeared within my vision. To me, who am thus asking, O -twice-born one, explain what is the best of things, for you are an ocean -overflowing with the waters of the divine wisdom". The Brāhmana -said—"You ask me, O lord of earth, what is the best of all things, not -the great end of life. There are many things which are best in the world -and there are many truths of life. O king, some worshipping the gods -desire for wealth, prosperity, children or kingdom: these are the best -things in their estimation. A sacrifice that gives heavenly pleasures is -also the best. That, which gives best rewards though not asked for, is -also the best. To him, who with concentration meditates upon the great -soul, union with it is the best. Thus there are hundreds and thousands -of best things but these are not profound truths. Hear, I shall describe -to you what is the profound truth. If wealth is the end of life then why -do people spend it for the acquisition of piety and for acquiring -desired-for objects? O lord of men, if son is the end of life then the -father of that son is another's end of life and he again is another's. -If then every action becomes the end of every cause then there exists no -supreme or final truth in this world. And if the acquirement of -sovereignty be characterized as the great end of life then finite ends -would sometimes be and some times cease to be. If you consider the rites -laid down by Rik, Yayur and Shāma Vedas as the ends of life, hear what I -have got to say on that head. Anything, that is the outcome of the -instrumentality of earth, partakes of its character and consists of -clay. So any act, that is performed by such perishable things as fuel, -clarified butter and Kusha grass, must be in nature perishable. The -great end of life must be considered by wise men as eternal and it would -be transient if it were accomplished through transitory things. If you -consider that which gives no reward to be the true end of life then that -which brings on final liberation is not the true end of life. If the -union of the individual soul with the Great soul is considered as the -supreme end of life then this becomes false: for one substance cannot -become substantially another. Thus there are undoubtedly very many best -things in this world: hear from me, in short O king, the true end of -life. It is soul, one, all-pervading, uniform, perfect supreme over -nature, freed from birth, growth and destruction, omnipresent -undecaying, made up of true knowledge, independent and not connected -with unreal things, with name, species and the rest and in time, -present, past and future. The spirit, which is essentially one in one's -own and in all other bodies, is the true wisdom of one who knows the -unity and the true principles of things. As air spreading all over the -world going through the perforation of a flute is distinguished as the -notes of the scale so the (true) nature of the great spirit is one -though it assumes various forms consequent upon the fruits of actions. -When the difference, between the various forms, such as that of god and -man, is destroyed then the distinction of things ceases". - -SECTION XV. - -Parāçara said—Having heard those words the king became speechless and -engaged in meditation and the Brahmin told a tale illustrating the -principles of unity. - -The Brahmin said—"Hear O great king what in the days of yore Ribhu said -for the instruction of illustrious Nidagka. The great patriarch Brahmā -had a son by Ribhu, who was by nature, O king, conversant with true -wisdom. A son of Pulastya by name Nidagha became his disciple and -(Ribhu) greatly delighted gave him various instructions. O lord of men, -he being thus instructed, Ribhu did not doubt of his being fully -confirmed in the doctrines of unity. - -"The residence of Pulastya was at Viranagara, a big, beautiful city, -situated on the banks of the river Devika. And there lived in a -beautiful grove near this river, Nidagha, the disciple of Ribhu, -acquainted with all devotional practices. After a thousand divine years -Ribhu went to the city of Pulastya to see his pupil who stood at the -gate after the completion of the sacrifice to Viswadevas. He was beheld -by his pupil who came there specially to offer him Arghya, (the usual -present) and led him into the house. And when his hands and feet were -washed and he was seated Nidagha requested him respectfully to eat. - -"Ribhu said—‘O foremost of Brahmins, tell me what food is there in your -house? I do not like wretched food.' - -"Nidagha said—‘There are cakes, of meal, rice, barley and pulse in my -house. Eat, O reverend Sir, whatever pleases you best.' - -"Ribhu:—O twice-born one, these are wretched viands. Give me sweet -meats. Give me rice boiled with sugar, wheaten cakes and milk with curd -and molasses.' - -"Nidagha said—'O dame, quickly prepare whatever is most excellent and -sweet in my house and satisfy him therewith.' - -"Having been thus addressed the wife of Nidagha in consonance with her -husband's behest prepared sweet food and placed it before the Brahmin. -And, O king, he then, spoke humbly to the great Muni, who was -delightedly eating the meal. - -"Nidagha—‘Have you been greatly delighted with this meal, O twice-born -one? Has your mind obtained contentment? Where is your residence, O -Brahmin and where are you going? And tell me, whence art thou coming, O -twice-born one?' - -"Ribhu said:—‘O twice-born one, he, who has got appetite, is pleased -with his meals. I have got no appetite and hence have got no -satisfaction: why do you question me in vain? Hunger is created, when by -fire the earthly element is dried; and thirst is produced when the -moisture of the body is absorbed by internal heat. These are the the -functions of the body, O twice-born one, not mine—I am satisfied with -that by which they are removed. And pleasure and contentment are the -faculties of the mind, O twice-born one; ask those men about it whose -minds are affected by them. As regards your three other questions—Where -I dwell, wither I go and whence I come, hear my reply. - -"'Man goes everywhere and penetrates everywhere like the ether. Then is -it rational to ask "Where is thy residence? Whence are you coming? And -where will you go?" I am not coming from anywhere. I shall not go -anywhere and I do not live in one place. Such is the case with you and -other men. What people see of you is not real you; what people see of -other men are not real they, and what people see of me is not real I. I -made distinction between the sweetened and not sweetened food only to -hear of your opinion about that: do thou hear my explanation about this, -O twice-born one. Is there anything really sweet and not sweet to him -who takes meals? That which is considered sweet is no longer so when it -causes the sense of repletion, and that which is not sweet, becomes so -when a man considers it as such. What food is there which is equally -delightful from the first to the middle and last? As a house built of -clay is strengthened by fresh plaster so this earthly body is maintained -by earthly atoms. And barley, wheat, pulse, butter, oil, milk, curds, -treacle, fruits and the like are made of earthly atoms. You have now -understood what is sweet and what is not; do you so act that you may be -impressed with the notion of identity which leads to final liberation.' - -"Having heard those words explaining the true end of life, the -illustrious Nidagha humbly bowed to him and said—'Be then propitiated -with me, O twice-born one. Thou hast come here for my welfare. Tell me -whence thou hast come? Hearing thy words the infatuation of my mind is -removed'. - -"Ribhu said:—'O twice-born one, I am thy preceptor Ribhu. I have come -here to confer upon thee the true knowledge. Now I depart; for you have -been acquainted with the true end of life. Consider again this universe -to be one undivided nature of the supreme spirit Vāsudeva'. - -"Having said 'so be it' Nidagha reverentially bowed to and worshipped -him. And Ribhu too repaired to his wished-for quarter". - -SECTION XVI. - -"After the expiration of another thousand years Ribhu again repaired to -that city for conferring knowledge upon him. The ascetic beheld Nidagha -at the outside of the city when the king was about to enter it with a -huge army and a host of relations. He saw his illustrious pupil standing -at a distance avoiding the crowd—his throat was parched with hunger and -thirst consequent upon carrying thicket fuel and holy grass. Beholding -Nidagha and saluting him Ribhu said—'Why are you standing aloof, O -twice-born one?' - -"Nidagha said:—'There is a great rush of people for the lord of men is -entering this huge and picturesque city; I am staying to avoid the -crowd'. - -"Ribhu said 'O foremost of twice-born one, who is the king amongst -these? And who are his attendents. Methinks you know all these. Tell -me'. - -"Nidagha said:—'He, who is seated on the infuriated elephant, huge as a -mountain, is the king: and all others are his attendents'. - -"Ribhu said;—'You have simultaneously pointed out to me both the king -and the elephant, but you have not particularly said, who is the king -and which is the elephant. Therefore O illustrious one, tell me in -particular, who is the king and which is the elephant; I am anxious to -know it'. - -"Nidagha said:—'That which is under is the elephant and one who is above -is the king. Who is not aware, O twice-born one, of the relation between -that which bears and that which is borne?' - -"Ribhu said:—'Explain to me in the way in which I can understand it. -What is meant by the word underneath and what is meant by the word -above?' - -"As soon as he had said this Nidagha jumped upon Ribhu and said—'Hear -what you have asked of me. I am above like the king, you are underneath -like the elephant. I show this example, O Brahman, for your better -information'. - -"Ribhu said—'O foremost of Brahmins, it seems that you are as if the -king and I am the elephant and tell me now which of us two is you and -which is I'. - -"Ribhu having said this, Nidagha speedily got down and falling at his -feet said, 'Sure thou art my saintly preceptor Ribhu. The mind of no -other person is so much acquainted with the principles of unity as that -of the mind of my preceptor. Therefore I know that thou art he'. - -"Ribhu said:—'O Nidagha, I am your preceptor Ribhu. Pleased with the -attention which you had shown to me before, I have come here to give you -instructions O you gifted with a high mind. I have briefly described to -you the divine truth, the essence of which is the none-quality of all'. - -"Having said this the learned Ribhu went away. Nidagha, too by his -instructions, was impressed with belief in unity. He began to observe -all beings in no way distinct from him. And being devoted to Brahmā he -obtained final liberation. - -"Therefore, O king, O thou, conversant with duty, do thou, consider -thyself as one with all beings, regarding equally friend or foe, the -same sky looks apparently as white or blue so Soul, which is in reality -one, appears diversified to erroneous vision. That, which exists in the -universe, is one which is Achyuta. There is nothing distinct from Him. -He is I. He is thou. He is all. This universe is His form. Give up -therefore the misconceived notion of distinction". - -Parāçara said:—The Brahmin having uttered this the king became cognizant -of the true end of life. He renounced all idea of distinction and the -Brahmin, who, on account of the recollection of former lives, had -obtained perfect knowledge, now acquired liberation from future births. - -He, who will reverentially hear this story of Bharata or narrate it, -will have his mind illuminated and will not mistake the nature of -individuality. And he who remembers it even shall be considered an -object of reverence. - -THE END OF PART II. - -PART III. - -SECTION I. - -Maitreya said:—The situation of the earth and of seas the spurn of the -sun and the other planets, the creation of the celestials and the rest -and of the Rishis, the origin of the four castes and of the brute -creation and the stories of Dhruva and Prahlād have been fully described -by thee, my preceptor. Do thou describe to me, O Venerable Sir, all the -Manwantaras and all the presiding deities with Sakra as their chief. I -wish to hear this from you. - -Parāçara said:—I shall serially describe to you all the Manwantaras that -had passed away and all that shall take place. - -The first Manu was Swayambhuva. Then came Swārochisha then Auttami, then -Tāmasa, then Raivata, then Chākshusa: these six Manus have passed away. -Vaivaswata, the son of the sun now presides over the seventh Manwantara, -which is the present period. - -The era of Swayambhuva Manu, which took place in the beginning of Kalpa -together with the celestials, saints and other personages, has been -related by me. I will now describe to you the period of Swārochisha Manu -together with the presiding deities, saints and his sons. - -There flourished two classes of celestials in the Manwantara of -Swārochisha named Pārāvatas and Tushitas—and the king of the celestials -was the powerful Vipascbit; the seven Rishis were Urja, Stambha, Prāna, -Dattoli, Rishabha, Nischara, Arvarivat; and the sons of the Manu were -Chaitra, Kimpurusha and others. I have thus described to you the second -Manwantara. In the third Manwantara of Uttami, Susānti was the king of -the celestials, who were severally denominated as the Sudhāmas, Satyas, -Sivas, Pradersanas and Vasavertis and each of these orders consisted of -twelve deities. The seven sons of Vasishtha were the seven celestial -saints and Aja, Parasu, Divya and others were the sons of the Manu. - -In the reign of Tāmasa the fourth Manu, the Surupas, Haris, Satyas and -Sudhis were the orders of the celestials each consisting of -twenty-seven. Sivi was their king who was named Satakratu by his -performance of hundred sacrifices; the seven Rishis were Jyotirdhāmā, -Prithu, Kāvya, Chaitra, Agni, Vanaka and Pivara. The sons of Tāmasa were -the powerful kings Nara, Khyāti, Sāntahaya, Jānujangha and others. - -In the fifth Manwantara Raivata was the Manu: Indra was their king and -the celestials were Amitābhas, Abhutarajasas, Vaikunthas, and Sumedhasas -each consisting of fourteen divinities. The seven Rishis were -Hiranyaromā, Vedasri, Urddhabāhu, Vedabāhu, Sudhāman, Parjānya and -Mahāmuni. The sons of Raivata were Balabandhu, Susambhavya, Satyaka and -other brave kings. - -These four Manus, Swārochishas, Uttami, Tāmasa and Raivata were born in -the race of Pryavrata who propitiated Vishnu by his devotions and -obtained in consequence thereof these rulers of Manwāntaras as his son. - -In the sixth Manwantara Chākshusha was the Manu, when Manojava became -the king of the celestials who were grouped as Adyas, Prastutas, -Bhavyas, Prithugas, and the high-minded Lekhas each consisting of eight -divinities; the seven Rishis were Sumedhas, Virajas, Havishmat, Uttama, -Madhu, Abhinaman and Sahishnu. The sons of Chakshusha were the mighty -Uru, Puru, Satadyumna and other kings of the earth. - -O twice-born one, the Manu, who reigns in the present period is the wise -and illustrious lord of obsequies the offspring of the sun. The -celestials are the Adityas, Vasus and Rudras. Their king is Purandara. -Vasishtha, Kasyapa, Atri, Jamadagni, Gautama, Viswamitra and Bharadwaja -are the seven Rishis. And the nine pious sons of Vaivaswata Manu are the -kings Ikshawku, Nabhaga, Dhrista, Sanyati, Narishyanta, Nabhanidishta, -Karusha, Prishadhra and the well known Vasumat. - -The incomparable energy of Vishnu, at one with the quality of goodness -and preserving all created things, rules overall the Manwantaras in the -shape of divinity. From a part of that divinity Yajna was born in the -Swāyambhuva Manwantara the will-begotten child of Akuti. And at the -arrival of the Manwantara of Swārochisha the irrepressible Yajna was -born as Ajita along with Tushitas the sons of Tushitā. And at the advent -of the Manwantara of Auttama, Tushitas were born as the excellent -Satyas, of Satya. In the Manwantara of Tāmasa, Satya became Hari along -with the Haris, the children of Hari. And in the Raivata Manwantara of -Sambhuti the excellent Hari was born as Manasa along with the celestials -called Abhutarajasas. - -In the next Manwantara Vishnu was born of Vikunthi, as Vaikuntha along -with the celestials called Vaikunthas. In the present period Vishnu was -again born as Vamana the son of Kasyapa by Aditi. With three paces he -conquered the worlds and having released them from all disturbances he -gave them to Purandara. By these seven persons, in the various -Manwantaras, the created beings have been preserved. He is called Vishnu -because his energy pervades the whole world from the root Vis to 'enter' -or 'pervade:' and all the celestials, the Manus, the kings of the gods -are but the impersonations of the power of Vishnu. - -SECTION II. - -Maitreya said:—O foremost of Brāhmins, you have described to me the -seven Manwantaras that have passed away. It behoves you to describe now -the Manwantaras that shall take place in future. - -Parāçara said Sanjnā, the daughter of Viswakarman, was the wife of the -sun, and bore him three children, the Manu Vaivaswata, Yama and the -goddess Yami. Being unable to endure the fervours of her husband, she -engaged Chāya in his attendance and repaired to the forest to practise -devout austerities. Considering that Chāya as Sanjnā, he got upon her -three other children—Sanaischra (Saturn) another Manu Sāvarni and a -daughter Tapati. Once on a time being offended with Yama, the son of -Sanjnā, Chāya imprecated a curse upon him and gave out to Yama and the -sun that she was not in reality Sanjnā the mother of the former. (Having -heard this) the sun, by his meditation saw her as a mare in the region -of Uttara Kuru. - -Thereupon assuming the shape of a horse the sun begot upon Sanjnā three -other children, the two Aswins and Revanta, and brought her back to his -own house. To diminish his fervours Viswakarman placed him on his lathe -and reduced some of his effulgence; to the eighth portion, for more than -which was insperable. The portions of the divine Vaishnava effulgence -that were in the sun being filed off by Viswakarman, fell down shining -on the earth and the artist constructed of them the discus of Vishnu—the -trident of Siva, the weapon of the god of wealth, the lance of -Kartikeya, and the weapons of the other celestials: all these -Viswakarman made from the additional rays of the sun. - -The son of Chāya, who was also called a Manu, was Sāvarni on account of -his belonging to the same caste as his elder brother the Manu -Vaivaswata. He rules over the coming or eighth Manwantara, the details -whereof and of those following I shall now describe. - -In the era when Sāvarni shall be the Manu the orders of the celestials -will be Sutapas, Amitabhas and Mukshyas, each consisting of twenty-one -divinities. The seven Rishis will be Diptimat, Gālava, Rāma, Kripa, -Drauni: my son Vyāsa will be the sixth and the seventh will be -Rishyasringa. The chief of the celestials will be Bali—the innocent son -of Virochona who, on account of Vishnu's favour, is the king of a -portion of Patala. The sons of Sāvarni will be Virajas, Arvarivas, -Nirmoha and others. - -O Maitreya, Daksha-Savarni will be the ninth Manu. The Paras, -Marichigarbhas and Sudharmas will be the three orders of the celestials -each consisting of twelve divinities. Indra Adbhuta will be their mighty -king. Savana, Dyutimut, Bhavya, Vasu, Medhatithi, Jyotishman and Satya -will be the seven Rishis. Dhritaketu, Driptiketu, Panchahasta, Niramaya, -Prithusrava and others will be sons of the Manu. - -In the tenth period Brahmā-Savarni will be the Manu: the celestials will -be the Sudhamas, Viruddhas and Satasankhyas: their king will be the -powerful Santi. The Rishis will be Havishman, Sukriti, Satya, -Apammurtti, Nabhaga, Apratimaujas and Satyaketu and the ten sons of the -Manu will be Sukshetra, Uttamaujas, Harishena and others. - -In the eleventh period Dharma-Savarni will be the Manu and the leading -celestials will be Vihangamas, Kamagamas and Nirmanaratis each -consisting of thirty; Vrisha be their king. The Rishis will be Nischara, -Agnitejas, Vapushman, Vishnu, Aruni, Havishman and Anagha. Savarga, -Sarvadharma, Devanika and others—the kings of the earth—will be the sons -of the Manu. - -In the twelfth period Savarni, the son of Rudra, will be the Manu. -Ritudhama will be the king of the gods who will be Haritas Lohitas, -Sutnanasas, and Sukarmas, each consisting of fifteen divinities. The -Rishis will be Tapaswi, Sutapas, Tapomurtti, Taporati, Tapodhriti, -Tapodyuti and Tapodhana. And the Manu's sons will be Devayan, Upadeva, -Devareshta and others—who will be the powerful kings of the earth. - -In the thirteenth period Rauchya will be the Manu. The gods will be the -Sudhmanas, Sudharmans and Sukarmans each consisting of thirty-three. -Their king will be Divaspati. The Rishis will be Nirmoha, Tatwadersin, -Nishprakampa, Nirutsuka, Dhritimat, Avyaya, and Sutpas. The sons of the -Manu will be Chitrasena, Vichitra, and others who will be the kings of -the earth. - -At the fourteenth period Bhautya will be the Manu and Suchi will be the -king of the celestials who will be the Chakshushas, Pavitras, -Kanishthas, Bhrājiras and Vavriddhas. The seven Rishis will be Agnibahu, -Suchi, Sukra, Megadha, Grighra, Yukta and Ajita. Uru, Gabhira, Bradhna -and others will be the sons of Manu who will be the kings of the earth. - -At the end of every four Yugas the Vedas disappear. And the seven Rishis -descending on the earth again establish them. In every Krita age the -presiding Manu becomes the legislator and during the Manwantaras the -celestials of the various classes receive sacrifices. And those born in -the race of Manus lord over the earth for that period. In every -Manwantara, the Manu, the seven Rishis, the king of the gods and the -sons of the Manu rule over the earth. In this wise, O Brahmin, fourteen -Manwantaras constitute a Kalpa. And it is succeeded by a night of -similar duration. - -And the glorious Jannardana, wearing form of Brahmā, the essence of all -things, the lord of all, the creator of all, involved in his own -illusions and having swallowed up three spheres, sleeps upon the serpent -Sesha in the midst of the ocean. And awaking after sleep the undecaying -Hari, resorting to the quality of foulness, creates all things as they -were before. And by virtue of a part of his essence which is identical -with the quality of goodness he, as the Manus, the celestials, their -chiefs, kings, as well as the seven Rishis, preserves the universe. I -will now explain to you, O Maitreya, how Vishnu, who is regarded as -Providence all through the four ages, preserved (the universe). - -In the Krita Yuga, He, for the behoof of all creatures, was born as the -great ascetic Kapila and imparted to them true wisdom. In the Treta Yuga -he was born as the Lord Paramount and repressed the wicked and protected -the three worlds. In the Dwapara Yuga He was born as Vyāsa and divided -the Vedas into four divisions which were again divided into various -branches; which were again divided into diverse sections. And at the end -of Kali the fourth Yuga, He shall be born as Kalki and shall lead again -the wicked to the paths of piety. Thus the endless Vishnu creates, -preserves and destroys the universe. And there is none else but Him. I -have thus described to you, O Brahman, the real nature of that Great -Being who is at one with all things, and besides whom there is nothing -else, nor has there been, nor will there be either here or elsewhere. I -have also described to you all the Manwantaras with their presiding -deities. What else do you wish to hear? - -SECTION III. - -Maitreya said:—I had been informed before by you that this universe is -but the manifestation of Vishnu, that it exists in Him and that there is -nothing else distinct from Him. I wish now to hear how the illustrious -Vedvyāsa divided the Vedas into various sections in diverse Yugas. -Describe to me, O great Muni, who were the Vyāsas in different eras, and -what were the various divisions of the Vedas? - -Parāçara said:—O Maitreya, the great tree of Vedas has a thousand -branches. It is impossible for me to describe them at length. Listen, I -shall, however, describe them in short. - -O great Muni, the glorious Vishnu, in the form of Vyāsa, at every -Dwāpara Yuga, for the benefit of mankind, divided the Vedas into various -branches. Beholding the diminution of the prowess and energy of mankind, -He, for their behoof, divided the Vedas into various divisions. The -form, in which the glorious Vishnu divides the Vedas, is named -Veda-Vyāsa. Listen, I shall now describe to you, O Muni, who were the -Vyāsas in their respective periods and how they divided the Vedas. - -In the Vaivaswata Manwantara in the Dwapara age, the Rishis divided the -Vedas twenty-eight times and accordingly twenty-eight Vyāsas have passed -away who divided the Vedas in their respective periods into four. In the -Dwapara age the distribution was made by Swayambhuva (Brahmā) himself; -in the second period Veda-Vyāsa was the Manu; in the third, Usanas; in -the fourth, Vrihaspatii in the fifth, Savitri; in the sixth, Mrityu; in -the seventh, Indra; in the eighth, Vasishtha; in the ninth, Sāraswata; -in the tenth, Tridhāman; in the eleventh, Trivreshan; in the twelfth, -Bharadwāja; in the thirteenth, Antariksha; in the fourteenth, Vapra; in -the fifteenth, Trayyaruna; in the sixteenth, Dhananjaya; in the -seventeenth, Kritanjaya; in the eighteenth, Rina; in the nineteenth, -Bharadwāja; in the twentieth, Goutama; in the twenty-first, Uttama, also -called Haryāttmā; in the twenty-second, Vena, who is otherwise named -Rājasravas; in the twenty-third, Somasushināpana, also Trina-Vindu; in -the twenty-fourth, Riksha, the descendant of Bhrigu, who is known by the -name Vālmiki; in the twenty-fifth my father Sakti was the Vyāsa; I was -the Vyāsa of the twenty-sixth period; and was succeeded by Jaratkaru: -the Vyāsa in the twenty-eighth period was Krishna Dwaipāyana. These are -the twenty-eight elder Vyāsas who divided the Vedas into four in the -preceding Dwāpara ages. In the next Dwāpara, Drauni, the son of Drona, -will be the Vyāsa when my son the Muni Krishna Dwaipāyana, who is the -actual Vyāsa, shall cease to be. - -The syllable Om is defined to be the eternal monosyllabic Brahmā. The -word Brahmā is derived from the root Vriha to increase because it is -infinite and because it is the cause by which the Vedas developed. The -regions, Bhur, Bhuva and Swa exist in Brahmā, who is Om. Glory to -Brahmā, who is known as Om and who is at one with Rik, Yajur, and Shāma. -Salutation unto Brahmā who is the cause of creation and destruction, who -is the great and mysterious cause of the intellectual principle (Mahat), -who is devoid of limit in time and space and is freed from diminution -and decay, from whom proceeds worldly illusion and in whom exists the -end of soul through the qualities of goodness and foulness. He is the -refuge of those who are acquainted with the Sānkhya philosophy and those -who have mastered their thoughts and passions. He is the invisible and -imperishable Brahmā, assuming various forms but invariable in substance -and the chief self-create principle. He lightens the recesses of heart, -is indivisible, radiant, undecaying and multiform. Salutation unto this -supreme Brahmā, ever and ever—this form of Vāsudeva who is at one with -the supreme spirit. This Brahmā, although diversified as threefold, is -identical, is the lord of all, exists as one in all creatures, and is -perceived as many on account of their diversity of understanding. He, -composed of Rik, Shāma and Yajur Vedas, is at the same time their -essence as He is the soul of all embodied spirits. He, though at one -with the Vedas, creates them and divides them into various branches. He -is the author of these divisions—He is those branches collectively; for -that eternal lord is the essence of true knowledge. - -SECTION IV. - -Parāçara said:—The original Veda, divided into four branches, consists -of one hundred thousand Stanzas and from it originated sacrifice of ten -kinds—the fulfiller of all desires. In the twenty-eighth Dwāpara era, my -son Vyāsa divided the Veda into four branches. - -As the Veda was divided by the intelligent Veda-Vyāsa, to it was divided -at various other periods by myself and other Vyāsas. In this way, O -foremost of twice-born ones, the Veda is divided into various branches -and the people of the four Yugas perform sacrifices. O Maitreya, know -this Krishna Dwaipāyana Vyāsa, as the Nārāyana, for who else on this -earth could have composed the Mahabhārata? How in the Dwāpara age the -Veda was divided by my high-souled son, I shall describe, O Maitreya, do -thou hear it. - -When Vyāsa was engaged by Brahmā in the work of arranging the Vedas, he -took four persons, proficient in these works, as his disciples. He -appointed Paila reader of the Rich; Vaisampāyana of Yajush; and Jaimini -of the Shāma Veda. And Sumantu, who was acquainted with the -Atharva-Veda, was also the disciple of the learned Vyāsa. He also took -Suta, who was named Lomaharshana, as his disciple in history and -Purānas. - -There was but one Yaju Veda, which he divided into four parts—from which -originated the sacrificial rite that is performed by the four orders of -priests. In this, the Muni enjoined the Adhwaryu to recite the prayers -of Yajuns; the Hotri to sing the hymn of (Rik-Veda); the Udgatri to sing -the hymns of Shāma-Veda and the Brahman to utter the formulæ of the -Atharva-Veda. He then compiled the Rig-Veda with the collection of these -hymns (Richas); the Yajur-Veda with the prayers and directions named -Yajush; and Shāma Veda, with those called Shāma; and with the Atharvas -he laid down the function of the Brahman and the rules for the -performance of all the ceremonies by kings. - -In this way the huge Veda tree was divided into four stems, which soon -spread out into an extensive forest. O Brahmin, Paila first divided the -Rig-Veda and gave the two Sanhitas to Indra-Pramati and to Bhāshkali. -Bhāshkali again divided his Sanhita into four and handed them over to -his disciples Baudhya, Agnimathara, Yajtiawalka, and Parāçara; and they -studied these secondary branches from the original O Muni. - -Indira-Pramati, O Maitreya, gave his Sanhita to his magnanimous son -Mandukeya, which thence descended through successive generations and -disciples. Vedamitra, otherwise called Sākalya, read the same Sanhita -and divided it into five Sanhitas which he gave to his disciples named -severally Mudgala, Goswalu, Vātsya, Sāliya and Sisira. Sākapuvni made a -different classification of the original Sanhita into three and added a -Nirukta (glossary) constituting a fourth. And he gave these three -Sanhjtas to his three pupils, Kraunch, Vaitalaki, and Valaka. And the -glossary was given to the fourth who was named Niruktakrit and who was -versed in the Vedas and their various branches. - -In this way, O foremost of twice-born ones, Vedas, their divisions and -Sub-divisions sprang up. Bash kall composed three other Sanhitas which -he gave to his three pupils Kalayani, Gargya, and Kathajava. These are -they by whom various Sanhitas have been composed. - -SECTION V. - -Parāçara said:—The high-minded disciple of Vyāsa, Vaisampayana made out -twenty-seven branches of the tree of Yajur-Veda and gave them to as many -disciples, of whom Yajnawalka, the son of Brahmarata was famous for -piety and obedience to his preceptor. - -Formerly at one time the Munis had entered into a covenant that any one -of them, who at a certain time, did not join a council held on mount -Meru, should perpetrate the crime of Brahminicide within a period of -seven nights. Vaisampayana alone was not present at the appointed hour -and so broke the engagement. And he accidentally slew the child of his -sister by a kick of his foot. Thereupon he said to his disciples—"O my -disciples, do ye engage in such ceremonies as will remove the sin -consequent upon the destruction of a Brahmin on my behalf. You need not -hesitate in this". Thereupon Yājnawalka said—"What is the use of -troubling these miserable and inefficient Brahmans? I shall alone -perform this penance". Thereupon the high-minded preceptor, enraged, -said to him—"O thou who hast insulted these Brahmins, relinquish all -thou hast learnt from me. Dost thou that these Brahmins are inefficient? -What is the use of a disciple who disobeys my commands?" Whereto -Yājnawalka replied—"I spoke this out of my devotion to thee. It is more -than enough—do thou take, O twice-born one, what I have learnt from -thee". - -Having said this, he ejected from his stomach the texts of Yajush -stained in blood. He then went away. The other pupils of Vaisampayana -transforming themselves into partridges (Tittiri) picked up the texts -which he had ejected, which, in consequence thereof, were called -Taittriya and the pupils were named the Charaka professors, of the -Yajush, from Charana[241] —'going through.' Yājnawalka too, O Maitreya, -who was accomplished in devout practices engaged in propitiating the -sun, being desirous of recovering the texts of the Yajush. - -Yājnawalka said:—Salutation unto the sun who is the gate of final -emancipation, the spring of bright radiance, the three-fold source of -splendour as the Rig, the Yajur and the Sama-Vedas. Salutation unto him, -who is the Agnishome[242] sacrifice, the cause of the universe and who -is charged with radiant heat and the Sushumna ray. Salutation unto him, -who is identical with the idea of time and all its divisions of hours, -minutes and seconds, who is the visible form of Vishnu, as the -impersonation of the mystic Om. Salutation unto him, who is -gratification, who nourishes the moon with his rays and feeds the manes -and the gods with nectar and ambrosia; salutation unto the sun, who in -the form of three seasons distributes and absorbs the water in the time -of the rains, of cold and heat. Salutation unto Vaivaswata, who, alone -as the lord of the world, dispels darkness and who is clothed with the -quality of goodness. Salutation unto him, until whose rising people -cannot perform religious ceremonies, water does not purify and who is -the source of all religious rites. Salutation onto him who is the centre -and source of purification. Glory to Savitri, to Surya, to Bhaskara, -Vaivaswata, to Aditya, to the first-born of the celestials and demons. -Salutation unto him who is the eye of the universe borne in a golden car -whose banners scatter ambrosia. - -Parāçara said:—Being thus eulogised by Yājnawalka the sun assumed the -form of a horse and said—"Ask of me what you desire". Having bowed unto -him Yājnawalka said—"Confer upon me a knowledge of those texts of Yajush -which even my preceptor does not know". - -Being thus addressed, the sun gave to him the texts of Yajush called -Ayatayama which Vaisampayana even did not know. Because these texts were -imparted by the sun in the form of a horse, the Brahmins who study this -portion are called Vajis (horses). Fifteen branches of this school -originated from Kanwa and other pupils of Yājnawalka. - -SECTION VI. - -Parāçara said:—Hear O Maitreya, how Jaimini, the pupil of Vyāsa, divided -the branches of Sama-Veda. The son of Jarmini was Sumanta whose son was -Sukarman. They both studied the same Sanhita under Jaimini. The latter -composed Sahasra Sanhita which he gave to his two pupils named -Hiranyanabha, otherwise named Kausalya and Paushyinji. Fifteen pupils of -the latter composed as many Sanhitas and they were called the northern -chanters of Sāman. Hiranyanabha had as many disciples who were called -the eastern chanters of Sāman. Lokakshmi, Kuthami, Kushidi and Langali -were the pupils of Paushyinji; and by them and their disciples many -other branches were made. There was another learned disciple of -Hiranyanābha by name Kriti who gave twenty-four Sanhitas to as many -pupils; who again divided Sama-Veda into various branches. - -I will now give you an account of the various branches of Atharva-Veda. -The highly illustrious ascetic Sumanta taught this Veda to his pupil -Kabandha who divided it into two and gave them to Devadersa and Pathya. -The disciples of Devadersa were Mandga, Brahmabali, Saulkāyani and -Pippalāda. Pathya had three disciples, Jājali, Kumudādi and Saunaka to -whom were severally given three Sanhitās. Saunaka divided his Sanhitā -into two and gave them to his disciples Babhru and Saindhavāyan and from -them originated two schools the Saindhavas and Munjakesas. The Sanhitās -of the Atharva-Veda are divided into five Kalpas or ceremonials; namely -Nakshatra Kalpa or rules for worshipping the planets; the Vaitāna Kalpa -or rules for oblations; the Sanhitā Kalpa or rules for sacrifices; the -Angirasa Kalpa or incantations and prayers for the destruction of -enemies; the Sānti Kalpa—or prayers for averting evil. - -The glorious Veda-Vyāsa, conversant with the knowledge of Purānas, -composed a Paurānik Sanhitā consisting of historical and legendary -traditions, prayers and hymns and sacred chronology. He had a -distinguished pupil Suta, who was otherwise named Romaharshana, to whom -he gave the Purānas. Suta had six disciples, Sumati, Agnivarchas, -Mitrayu, Sānsapāyana, Akritavrana, who is otherwise called Kāsyapa and -Sāverni. The last three composed three principal Sanhitas and -Romaharsana himself compiled a fourth, which is named (after him) -Romaharshanika. The substance of these four Sanhitas is embodied in this -Vishnu-Purāna. - -Brāhma is the first of all the Purānas. Those who are conversant with -the knowledge of Purānas enumerate them as eighteen—Brāhma, Padma, -Vaishnava, Saiva, Bhāgvata, Nāradya, Mārkandeya, Ageney, Bhavishyat, -Brahmā Vaivartta, Lainga, Varāha, Skanda, Vāmana, Kaurmma, Matsya, -Gārura, Brahmānda, The creation of the universe and its successive -generations, the genealogies of patriarchs and kings, the Manwantaras, -and the royal dynasties are described in the Purānas. The Purāna, which -I have described to you, O Maitreya, is Vaishnava and is next to Padma. -And in every part, in the creation of universe and the successive -generations, in the description of the genealogies of the patriarchs it -has declared the glory of the great Vishnu. There are fourteen principal -kinds of knowledge—namely, the four Vedas, the six Angas,[243] the -Mimānsa (theology,) Nyāya (logic,) Dharma (the institutes of law) and -the Purānas. And they are enumerated as eighteen with the addition of -these four—Aur-Veda, medical science taught by Dhunwantari; Dhanur-veda, -the science of archery, taught by Bhrigu; Ghāndharba-Veda, the art of -music, dancing &c. of which the Muni Bharata was the author; and the -Artha Sastram or the science of Government, taught by Vrihaspati. - -There are three orders of Rishis—the royal Rishis or princes who have -devoted themselves to devotion as Viswamitra; divine Rishis or -demi-gods, as Nārada; and Brahman Rishis, who are the sons of Brahmā as -Vasishtha and others. - -I have thus related to you the various branches of the Vedas and their -sub-divisions, the persons by whom they made and the object with which -they were ushered into existence. Such was the division in all the -Manwantaras. The primitive Veda, which was instituted by Brahmā at the -beginning of Kalpa, is eternal; these branches are but its -modifications. - -I have thus related to you, Maitreya, the Vedas which you desired to -hear. What else do you wish to hear now? - -SECTION VII. - -Maitreya said:—O twice-born one, you have related to me what I have -asked of you. I wish to hear one thing more from you: Relate that to me. -O great Muni, this egg of Brahmā, consisting seven zones, seven -subterrestial regions, and seven spheres, abounds in living creatures, -large or small, smaller and smallest, larger and largest. And there is -not the eighth part of an inch where they do not dwell; And all these -are bound by chains of acts and at the end of existence are subject to -the power of Yama by whom they are doomed to dreadful punishments. And -being freed from those inflictions they are born as celestials, men and -the like; And those living creatures, as Sastras inform us, perpetually -revolve. I wish to hear from you, performing what pure actions people -are freed from subjection to Yama. - -Parāçara said:—O Muni, hear from me what his grandfather Bhishma said -when this question was put to him by the high-souled Nakula. - -Bhishma said:—O my son, there came on a certain time, a friend of mine, -a Brahmin from Kalinga country, to visit me. He told me that he had put -this question to an ascetic who had the recollection of his previous -births. To which the Muni replied "What is now shall be (the same) in -future." What was said by that intelligent sage proved to be true. When -that twice-born one was again accosted by me with due reverence, he said -that he had never found otherwise what had been related to him. Once I -put to him the same question which you have asked. And he, remembering -the words of the Brahmin who retained the recollection of his former -births, said—"I shall reveal to you the mystery that was revealed to me -by the Brahmin retaining the recollection of his former births and I -shall describe to you a dialogue that took place between Yama and one of -his ministers". - -The Brahmin of Kalinga said—"Beholding his own emissary with a noose in -hand approach, the Yama said to his ears 'Never bring here any one who -has obtained the shelter of the slayer of Madhu; for I am the lord of -all spirits but not of the spirits of those who are devoted to Vishnu. I -was appointed by Brahmā, honored by the immortals, to sit in judgment -upon the good and bad conduct of mankind. Hari is my lord; I am not -independent, for he can mete out punishment to me. As gold, though (in -reality) it is one substance, appears diversified as bracelets, tiaras -and earrings, so Hari, though He is one appears many as gods, animals -and man. As the drops of water, raised by wind from the earth, sink -again into the earth when the wind disappears, so gods, man and animals -created by the agitation of qualities are reunited with the eternal with -the end of disturbance. He, who reverentially bows unto Hari, whose -lotus-feet are being meditated upon by the celestials, is freed from all -iniquities. Do you avoid such a man who is freed from all sinful bonds -like unto fire fed with clarified butter". - -Having heard these words of Yama, his messenger, with noose in hand, -said "Tell me, O Lord, how am I to distinguish the worshipper of Hari, -who is the Lord of all beings?" Yama said—"Consider him as the -worshipper of Vishnu who never swerves from the duties assigned to his -caste, who regards with an impartial eye his own self, his friends and -enemies, does not steal nor injure any body and whose mind is freed from -all passions. Know him to be a follower of Hari, whose heart is not -sullied by iniquities of Kali who meditates on Janārddana in his mind -freed from illusions. Consider that excellent man to be a worshipper of -Vishnu, who, looking upon good in secret, holds that which is another's -wealth as grass and devotes all his thoughts to the Lord. - -"There is Vishnu as mountain of clear crystal: for how can he live in -the hearts of those men sullied with malice and envy? The glowing heat -of does not exist in the cluster of the cooling rays of the moon. -Vāsudeva always resides in his heart whose mind is pure, free from -malice, quiet, who has a pure character, is a friend to all, speaking -wisely and kindly, humble and sincere. The eternal Vishnu residing in -his heart a man appears lovely to all, as a beautiful young Sal-tree -declares that there is the excellent juice inside it. Depart, O my -emissary, speedily from those men, whose sins have been washed away by -self-control and moral discipline, whose minds are always devoted to the -undecaying and who are freed from avarice, unkindness and malice. If the -divine Hari, who is without beginning or end and is armed with a sword, -conch and mace, lives in the heart of a man he is freed from all sins: -for how can darkness exist in the sun? He, who pilfers another's wealth, -slays animals, speaks untrue and cruel words, whose mind is impure and -is addicted to impious actions, does not get the Endless in his heart. -Janārddana does not reside in the heart of that vile wight who cannot -bear the prosperity of another, who vilifies the pious, does not perform -sacrifices and does not make gifts to the pious. Consider not that -person, engaged in vile actions, as the worshipper of Vishnu, who by -foul means, earns wealth for his dear friend, wife, son, daughter, -father, mother or servants. - -"That beast of a man is not a follower of Vāsudeva whose mind is -addicted to foul actions, who is always engaged in actions, who lives -for a long time in evil company and who always endeavours to drown -himself in sins. Do you stand aloof from those persons in whose hearts -resides Ananta; from him, who by his pure understanding conceives the -supreme male and ruler Vāsudeva as one with his devotees and the whole -world. Do you depart from those, O my emissary, who are freed from sins -and who always invoke the lotus-eyed Vāsudeva, Vishnu, the upholder of -the earth, the immortal wielder of the discus and the shell, the refuge -of the world do not approach him in whose heart dwells the imperishable -soul for he is protected against my power by the discus of his deity and -he is bound for the heaven of Vishnu". - -The Brāhmin of Kalinga said—"O foremost of Kurus, these were the -instructions given by the king of justice, the son of the sun, to his -servant. That servant communicated those instructions to me and I have -in turn related them to you". - -Bhishma said:—"This was communicated to me, O Nakula, by the Brahmin, -hailing from Kalinga. And I have duly related that to you, O my son, and -thus there is no protection in the ocean of the world but Vishnu. They -whose minds are always devoted to Keshava, have no fear from death, his -servant, his rod, his noose and his tortures". - -Parāçara said:—O Muni I have thus described to you what you desired me -to say and what was related by the sort of Vivaswat. What else do you -wish to hear? - -SECTION VIII. - -Maitreya said:—O reverend sir, tell me how should they worship the -glorious Vishnu, the lord of the earth, who desire to get at the other -end of the ocean of the world. I wish to hear from you, O great Muni, -what fruits can be be obtained by worshipping the glorious Vishnu. - -Parāçara said:—The question you have put to me, was put to Aurva by the -high-souled Sagara. Do you hear from me what he said (on this). Having -bowed to Aurva, born in the race of Vrigu, Sagara said—"O foremost of -Munis, tell me the mode of worshipping Vishnu, and the fruits that a man -can obtain by worshipping him". Hear from me, O Maitreya, all that he -said when thus questioned (by Sagara). - -Aurva said:—"Vishnu being worshipped, a man obtains the consummation of -all earthly desires and attains to the regions of the celestials and of -Brahmā and even final liberation. O king of kings, whatever a man -desires, either small, or great, he gets by the worship of Achyuta. O -king of earth, you have asked me how Vishnu can be worshipped. Hear I -shall relate all that to you. He is the true worshipper of Vishnu who -observes duly the duties of the four castes and rules of four Asramas. -There is no other means of satisfying Vishnu. He who offers sacrifices, -sacrifices to him; he who recites prayers, prays to him; he who injures -living beings injures him; for Hari is identical with all living beings. -Therefore, he who observes duly the duties of his caste, is said to -worship the glorious Janārddana. O lord of earth, the Brahman, the -Kshatriya, the Vaiçya, the Sudra by attending to the duties prescribed -by his caste, best worships Vishnu. He, who does not vilify another -either in his presence, or in his absence, who does not speak untruth, -does not injure others, pleases Keshava the best. Keshava is best -pleased with him, O king, who does not covet another's wife, wealth and -who does not bear ill feeling towards any. O lord of men, Keshava is -pleased with him who neither beats nor slays any animate or inanimate -thing. O lord of men, Govinda is pleased with that man who is ever -intent upon serving the gods, the Brahmans and his spiritual preceptor. -Hari is always satisfied with him who is ever anxious for the welfare of -all creatures, his children and his own soul. Vishnu is always pleased -with that pure-minded man whose mind is not sullied with anger and other -passions. He best worships Vishnu, O king, who observes the duties laid -down by scripture for every caste and condition of life; there is no -other mode". Sagara said:—"O foremost of twice-born ones, I wish to hear -of the duties of caste and condition. Relate them to me". Aurva -said:—"Hear attentively from me in order the duties of the Brāhman, the -Kshatriya, the Vaiçya and the Sudra. The duties of the Brāhmins consist -in making gifts, worshipping the celestials with sacrifices, studying -the Vedas, performing oblations and libations with water and preserving -the sacred fire. For maintenance, he may offer sacrifices for others, -teach others and may accept liberal presents in a becoming manner. He -must advance the well-being of all and do injury to none—for the -greatest wealth of a Brahman consists in cherishing kind feelings -towards all. He must consider with an equal eye, the jewel and stone -belonging to another. He should at proper seasons beget offspring on his -wife, O king of earth. - -"The duties of the Kshatriyas consist in making gifts to the Brahmins at -pleasure, in worshipping Vishnu with various sacrifices and receiving -instructions from the preceptor. His principal sources of maintenance -are arms and protection of the earth. But his greatest duty consists in -guarding the earth. By protecting the earth a king attains his objects; -for he gets a share of the merit of all sacrifices. If a king, by -maintaining the order of caste, represses the wicked, supports the pious -he proceeds to whatever region he desires. - -"O lord of men, the great Patriarch Brahmā has assigned to the Vaiçyas, -for their maintenance, the feeding of the cattle, commerce and -agriculture. Study, sacrifice and gift are also within the duties of the -Vaiçyas: besides these they may also observe the other fixed and -occasional rites. - -"The Sudra must maintain himself by attending upon the three castes, or -by the profits of trade, or the earnings of mechanical labour. He may -also make gifts, offer the sacrifices in which food is presented and he -may also make obsequial offerings. - -"Besides these, the four castes have got other duties namely—the -acquisition of wealth for the support of servants, co-habitation with -their wives for the sake of children, kindness towards all creatures, -patience, humility, truth, purity, contentment, decorum of manners, -gentleness of speech, friendliness, freedom from envy or avarice and the -habit of vilifying, these also constitute the duties of every condition -of life. - -"In cases of emergency a Brāhmin may follow the occupations of a -Kshatriya or Vaiçya; the Kshatriya may adopt those of Vaiçyas and the -Vaiçya those of Kshatriya: but the last two should never adopt the -functions of the Sudra if they could avoid them. And if that be not -possible they must at any rate avoid the functions of the mined caste. I -will now describe to you, O king, the duties of the several Asramas". - -SECTION IX. - -Aurva said:—"O king, when a youth is invested with the sacred thread, he -must reside in the house of his preceptor and study the Vedas with a -concentrated mind, and leading a life of continence. He must, with pure -practices, wait upon his spiritual preceptor and with the performance of -religious rites acquire the Veda. He must, O king, with concentration, -worship both in the morning and evening, the fire and the sun and after -that he must bow to his spiritual guide. O King, he must stand when his -preceptor is standing, he must move when he is walking and he must sit -beneath him when he is seated; he must never sit nor walk, nor stand -when his teacher does the otherwise. Whatever portion of the Vedas he -shall be taught by his preceptor, he must read that with undivided mind -before him. He must beg when permitted by his teacher and eat the food -thus collected. He must bathe in the water which has been first used by -his preceptor and every morning he must bring for him fuel, water or -anything that he may require. Having thus completed his studies, he must -receive dismissal from his preceptor and then enter into the order of -the householder; and taking to himself with lawful ceremonies, house, -wife and wealth, he must discharge to the best of his power the duties -of his life. He must satisfy the manes with cakes, the celestials with -sacrifices, the guests with hospitality, the Rishis with holy study, the -Patriarch with progeny, the spirits with oblations and all the worlds -with truthful words. By thus discharging duties a householder may attain -to heaven. A householder is a refuge to those who depend upon alms for -their maintenance and those who lead an itinerant life of self denial; -thus the condition of the householder is the best of all. O lord, the -Brāhmins travel all over the earth either for studying the Vedas or for -beholding the holy places; many of them are houseless and without food -and live for the night at the house at which they arrive in the evening. -The householder is always a refuge to these people. O king, it is his -duty to welcome them and address them kindly and to provide them, -whenever they come to his house, with a bed, a seat and food. If a guest -goes back disappointed from a house he leaves behind his iniquities and -takes away the accumulated piety of the householder. In the house of a -good man, contumely, arrogance, hypocrisy, repining, contradiction and -violence are strictly prohibited: and the householder, who performs the -principal duty of hospitality, is freed from all chains and attains to -better stations after death. - -"O king, having performed all these duties, when a householder is -stricken in years, he must proceed to woods, either with his wife, or -leaving her to the charge of his son. He must live there upon leaves, -roots and fruits; allow his hair and beard to grow, and braid the former -upon his brows and sleep upon the ground. His dress must be made of skin -or of Kāsa and Kusā grasses. He must bathe thrice a day, offer oblations -to the celestials and to fire and treat all his guests with hospitality. -He must beg alms and give food to all creatures. He must annoint himself -with such unguents as are found in the forest and while carrying on his -devout practices he must endure heat and cold. He, who leading the life -of a hermit, follows these rules, destroys like fire all imperfections, -and attains to the region of Brahman. - -"The fourth condition of life, O king, is called by the sages, that of a -mendicant. I shall relate the characteristics thereof; do thou hear. O -lord of men, having relinquished attachments for wife, children and -other earthly objects, men leading the life of a hermit, must enter into -the fourth stage of life. He must forego the three objects of life, -namely pleasure, wealth and virtue either secular or religious. And -regarding all with an equal eye, he must be friend to all living beings. -And being devoted, he must not injure any living creature, human or -brute, either in act, word, or thought and renounce all attachments. He -must not live more than one night in a village and more than five nights -in a city. He must live in all those places where good feeling and not -animosity is created in mind. He must, for his maintenance, beg for alms -at the houses of the three first castes at the time when fires have been -put out and peoples have eaten. The itinerant beggar must not call -anything his own and must suppress desire, anger, covetousness, pride -and folly. The ascetic, who gives no cause of fear to any living -creature, does not apprehend any danger from them. The Brāhmin, who, -having placed the sacrificial fire in his own body, feeds that flame -with the butter that is procured by alms, through the altar of his -mouth, goes to his own proper abode. But the Brāhman who longs for final -emancipation, who has got a pure heart, and whose mind is perfected by -self-investigation, goes to the region of Brahman, which is quiet and is -as bright as the flameless smoke". - -SECTION X. - -Sagara said:—"O foremost of twice-born ones, you have described to me -the duties of the four orders and four castes. I wish to hear from you -the religious observances of men. Methinks you know every thing, O -foremost of Vrigus, tell me all about these observances, either -invariable, occasional or voluntary". Whereto Aurva replied, "I shall -describe to you all you have asked, the invariable and occasional -ceremonies of men: do you hear, O king. - -"As soon as a son is born his father should perform the ceremonies -consequent upon the birth of a child and all other initiatory ceremonies -as well as a Srādh which is the source of prosperity. He must feed two -Brāhminis, seated with their faces to the east and according to his -means must offer sacrifices to the celestials and the progenitors, O -lord of earth. He must delightedly offer to the manes, balls of meat, -mixed with curds, barley and jujubes with the four part of his finger. -On every occasion of prosperity, he must perform this with all offerings -and go through circumambulalations. - -"Upon the tenth day after birth the father should give a name to the -child, the first term of which shall be the name of a god and the second -of a man as Sarman or Varman. The former is the proper designation of a -Brāhmin, and the second of a Kshatriya. And the Vaiçyas and Sudras -should have the designation of Gupta and Dāsha, A name should not be -devoid of any meaning, should not be indecent, absurd, inauspicious nor -dreadful. It should contain an even number of syllables; it should not -be too long nor too short, nor too full of long vowels, but contain a -due proportion of short vowels and be easily articulated. - -"After going through these initiatory ceremonies and being purified the -youth should acquire knowledge from his preceptor. And having acquired -knowledge from the preceptor and given him presents, O king, he should, -desirous of entering the order of householders, marry. If he desires to -continue his life as a student, he should, taking that vow, engage in -the service of his preceptor and his descendant or he may, according to -his premeditated inclination, Q king, at once become a hermit or adopt -the order of the religious mendicant. - -"He must marry a maiden, who is of a third of his age, one who has not -too much of hair, but is not without any, one who is not very black nor -yellow complexioned and is nor from birth a cripple or deformed. He must -not marry a girl, who is vicious or unhealthy, born of a low family, or -suffering from any disease; one who may have been badly trained, one who -talks improperly, one who inherited some disease from father or mother; -one who has a beard and has got a masculine appearance; one who speaks -thick or thin or croaks like a craven, who has got eyes without eye -lashes, or sufficiently covered with them; one who has got legs covered -with hairs, thick ankles; one who has dimples in her cheeks when -laughing. The learned should not marry a girl who has not got a tender -countenance, who has got white nails, and who has got red eyes. The wise -and prudent should not marry one whose hands and legs are heavy, who is -a dwarf, or who is very tall or one whose eyebrows meet, or whose teeth -are far apart and resemble tusks. O king, a householder should marry a -girl who is at least five degrees distant in descent from his mother and -seven degrees from his father. - -"There are eight forms of marriage—namely, Brāhma, Daiva, the Arsha, -Prajāpatyā, Asura, Gāndharba, Rākshasa and Paisācha and the last is the -worst. And every one should marry according to the mode enjoined to his -caste by the sages and should never marry according to the Paisācha -mode. Thus entering the order of householders, if a man takes a wife -observing the same religious and civil obligations and perform all the -ceremonies of his orders in her company, he derives great benefit from -such a wife". - -SECTION XI. - -Sagara said—"O Muni, I wish to hear from you of such religious -observances, performing which a householder does not meet with the wane -of piety either in this world or in the next". - -Aurva said—"Hear, O lord of earth, an account of all those religious -observances celebrating which a man conquers both this and the next -world. The term sat means Sādhu; and they are called Sādhus or saints -who are freed from all blemishes. And their practices are called -Sāddhachāras. O lord of earth, the seven Rishis, the Manus and the -Patriarchs are those who have laid down and observed those practices. -Let the wise, O king, get up at Brahmā Muhartta,[244] when the mind is -at rest, meditate upon virtue and wealth not incompatible with the -former. He should also meditate upon desire not conflicting with the -other two. And he must equally meditate upon the three ends of life for -the purpose of counteracting the unseen consequences of good or best -acts. He should renounce, O king, such wealth and desire as stand in the -way of virtue, and he should abstain from such religious acts as give -uneasiness, and as are not compatible with the rules of society. O lord -of men, having got up from bed early in the morning, he must offer -adoration to the sun and then proceeding to the South-East quarter at a -distance of a bow-shot or more, or somewhere remote from the village he -must void the impurities of nature. A man should not void the impurities -of nature either in the court yard of his house or in any place where is -the print of a man's foot. The wise should not pass urine either on his -own shadow, nor on the shadow of a tree, nor on a cow, nor against the -sun nor on fire, nor against the wind, nor on spiritual preceptor, nor -men of the first three castes. Nor he should pass excrement in a -ploughed field, or a pasturage, or in the company of men, or on a high -road, or in rivers and the like which are holy, or on the bank of a -river or in a cremation ground. O king, the wise should pass urine with -his face towards the north during the day and towards the south during -the night. While passing excrement he should spread grass on the earth -and cover his head with cloth and should not wait there long, and should -not speak during that time. To clean his hand he should not take earth -from an ant-hill, not a rat-hole, nor from water, nor from what has been -left after being used for that purpose, nor from what has been used to -plaster a cottage, nor that which has been thrown up by insects, or -turned over by the plough. He must avoid all these kinds of earth for -the purpose of cleanliness; he should use one handful after passing -urine, three handfuls after passing excrement, ten handfuls are to be -rubbed over the left hand and seven on both hands. He should then rinse -his mouth with pure water which is neither fetid, nor frothy nor full of -bubbles. After that, he should, being composed, use earth to cleanse his -feet, washing them well with water. - -"He must then drink water thrice and wash his face twice with it and -then touch with his head, the cavities of the eyes, ears and nostrils, -the forehead, navel and the heart. Having finally washed his mouth he -must clean and arrange his hairs and must decorate his body, before a -looking glass with unguents, garlands and perfumes. He, then according -to the practice of his caste, should earn money for maintenance and -should worship the deities with firm faith. Sacrifices with acid juice, -those with clarified butter and those with offerings of food, may be -performed with wealth; therefore men should endeavour much to acquire -wealth. - -"For performing daily devotional rites a man should bathe in the water -of a river, a natural channel, or a mountain torrent or he should bathe -on a dry ground with the water drawn from well or he should bring that -water to his house if he had any objection to bathing on the spot. -Bathed and clad in clean clothes, he should, with concentrated mind -offer oblations to the manes and Rishis with that water. He should offer -water thrice for the satisfaction of the celestials, thrice for the -satisfaction of the Rishis and once for the patriarchs. He should make -three libations for the satisfaction of the manes. He should, with the -part of the hand sacred to the manes, offer wafer to his paternal grand -father, great grand father, maternal grand father, great grand father -and his father, and according to his pleasure to his own mother and his -mother's mother and grand mother, to the wife of his preceptor, to his -preceptor, his maternal uncle, and other relations, to a dear friend and -to the king. He should then, O king, offer water to the celestials for -the benefit of all animals, reciting the prayer. 'May the celestials, -demons, Yakshas, Serpents, Rākshasas, Gandharvas, Pisāchas, Guhyakas, -Siddas, Kushmandas, trees, birds, fish, all that inhabit the waters or -the earth, or the air, be propitiated by the water I have offered to -them. This water is presented by me for the mitigation of the sufferings -of all those who have been put to hell. Let them be propitiated with -this water who are my friends, who are not my friends, who were my -friends in my former birth and all those who expect water from me. May -this water and sesamum offered by me remove the hunger and thirst of all -those who are suffering therefrom wherever they may live'. The -offerings, of water, O king, in the manner I have described, give -satisfaction to all the world. Having offered water duly and -reverentially to all the sinless man obtains the piety that comes from -satisfying the world. - -"Having rinsed his mouth he must offer water to the sun touching his -forehead with folded hands and reciting the following player—'Salutation -to the radiant Vaivaswat—the effulgence of Vishnu; to the pure -illuminator of the universe; to Sāvitri, the giver of fruits for all -actions'. He must then go through the family worship, offering water, -flowers, and incense to the tutelary deity. He must then offer oblations -to fire, first invoking Brahmā then Prajāpati. He must then offer water -to Guhya, Kāshyapa and Anumati in succession and then offer the -remainder to the earth, to water and to rain in a pitcher at hand. O -foremost of men, he must offer water to Dhātri Vidhātri at the doors of -his house and to Brahmā in the middle of it. Hear from me how he should -then worship the deities presiding over the various quarters. - -"He should offer the Bali containing the remaining portions of the -oblations to Indra, Yama, Varuna and Soma on the four sides of his -house. And in the north-east quarter the wise should offer it to -Dhanwantari; then he should offer the remaining portion to Viswadevas, -then in the north-east to wind then in all directions to the cardinal -points, to Brahmā, to the atmosphere, and to the sun, to all the -celestials, to all beings, to the lords of beings, to the manes, and to -Yakshas. Thereupon taking other rice the learned should cast it on a -clean spot of ground as an offering to all beings and with a collected -mind should repeat the following prayer—'May celestials, men, animals, -birds, saints. Yakshas, serpents, demons, ghosts, goblins, trees and all -those who desire food from me; may ants, worms, moths and other insects -who are hungry and chained in acts, obtain satisfaction from food -offered by me and enjoy bliss. I offer this food on the ground for them -who have got no mother, no father, no friends, no food, nor the means -for preparing it. May they be satisfied with the food offered for their -satisfaction. All these animals, this food and myself are at one with -Vishnu—for there exists nothing but Vishnu; I am not different from all -beings, and therefore for their sustenance I offer this food. May all -beings, that belong to the fourteen orders of existent things, be -satisfied and delighted with the food offered by me'. - -"Having repeated this prayer the householder should devoutly throw the -food on the ground for the benefit of all beings; for the householder is -thence the supporter of them all. He should also disperse food on the -ground for dogs, outcasts, birds and all mean and degraded persons. - -"Thereupon to receive guests the householder should wait in the -courtyard of his house as long as it takes to milch a cow or for a -longer period if he pleases. If a guest comes he must be received with -all hospitality; he must be offered a seat, his feet are to be washed, -food should be respectfully given to him, he must be spoken to with all -kindness and civility and when he goes away, the friendly wishes of the -host must accompany him. The householder should pay attention to that -guest who comes from another place and whose lineage is not known. He -should not make him a guest who is an inhabitant of the same village. He -who feeds himself, neglecting a guest, who is poor, who is not his -relation, who comes from another place and is desirous of eating, goes -to hell. The householder should receive his guest regarding him as the -golden embryo[245] without inquiring his studies, his schools, his -practices or his race. - -"A householder, O king, at the Srādha ceremony of his father, should -feed another Brāhmin, who is of the same village, whose pedigree and -practices are known and who performs the five sacramental rites. He -should also present to a Brāhmin, who is well versed in the Vedas, four -handfuls of food, set apart, with the exclamation Hanta. If he has got -means left after making these three sorts of gifts, the learned should, -according to his pleasure, make gifts to a mendicant and a religious -student. These three, with the addition of the mendicant described -before, are to be considered as guests; and he, who treats these four -sorts of persons with hospitality, is freed of the debt due to his -fellow beings. The guest, who goes elsewhere disappointed from any -house, transfers his own sins to the owner of the house and takes away -the house-holder's merits. Brahmā, Prajāpati, Indra, fire, the Vasus, -the sun are present in the person of a guest and share the food that is -offered to him. Therefore a man should assiduously satisfy the duties of -hospitality; for a man, who eats his food without giving any to his -guest, feeds only upon his own sin. Thereupon the householder must -satisfy with well-seasoned food the damsel living in her father's house, -those who are ill, the pregnant woman, the aged and the infants of the -house and then he should eat himself. The householder, who eats his food -without feeding these, feeds upon his own iniquity and after his death -is condemned in hell to feed upon phlegm. He, who eats, without -performing ablutions, feeds upon filth; he, who eats without repeating -his prayers, feeds upon matter and blood; he, who eats unconsecrated -food, drinks urine; and he, who eats before the infants and the aged are -fed, is doomed in hell to live upon ordure. O foremost of kings, I shall -now describe, do you hear, how a householder should eat and for which he -would not be sullied with iniquity, his perpetual health and increased -vigour would be secured and all evils and hostilities would be averted. -Having bathed and offered duly libations to the celestials, Rishis, and -manes and adorned his hand with precious jewels, having recited -introductory prayers, offered oblations with fire, food to guests, to -Brāhmans, to his elders and to his family, the householder should take -his meal, wearing unsullied cloth, excellent garlands and sprinkled with -perfumes. He must not eat, O lord, of men, with a single garment on, nor -with wet hands and feet. - -"He must not eat with his face directed to my intermediate point of -horizon, but facing the east or the north; and with a smiling -countenance, happy and attentive, let him take good and wholesome food -boiled with clean water, procured from no mean person, nor by improper -means nor improperly cooked. Having given a part to his hungry -companions he should take food without reproach from a clean, handsome -vessels which must not be placed upon a low stool or bed. He must not -take his food in an unbecoming place or out of season or in an -unsuitable mood, giving the first morsel to fire. His food, O king, must -be consecrated with suitable texts, must be good and must not be stale -except in the case of fruit or meat. Nor it should be made of dry -vegetable substances other than jujubes or preparation of molasses. And -a man should never eat that of which the juices have been extracted. Nor -a man should so eat as nothing will be left of his meal except in the -case of flour, cakes, honey, water, curds and butter. He should with a -devoted mind first taste that which has good flavour; in the middle he -should take salt and sour things and in the end he should take those -which are pungent and bitter. The person, who begins his food with fluid -things, takes solid food in the middle and finishes with fluid things, -will ever be strong and healthy. In this wise he should take such food -as is not prohibited, should be silent at the time of eating and should -take five handfuls for the nutriment of the vital principle. After he -has taken his food, he should, facing the east or the north, rinse his -mouth, and having washed his hands up to the wrist he should again sip -water. Then with a satisfied and calm mind he should take his seat, -meditate upon his tutelary deity and pray 'May fire excited by air cause -this food to digest in the space afforded by the etherial atmosphere, -convert this into the earthly elements of this body and give me -satisfaction. May this food, when assimilated, contribute to the vigour -of the earth, water, fire, and air of my body and afford unmixed -satisfaction. May Agasti, Agni and submarine fire bring about the -digestion of the food I have taken and may I enjoy happiness consequent -thereupon and may my body be freed from all ills. May Vishnu, who is the -chief principle of all senses, of all bodies and souls, be propitiated -with my faith and may cause such assimilation the food I have eaten as -may invigorate my health. Verily Vishnu is the eater, the food and the -nourishment, may the food I have taken, through this faith, be -digested'. - -"Having recited this prayer he should rub his stomach with his hand, and -renouncing idleness should engage in such action as can easily he -performed. He should spend the day in the reading of sacred writings and -in such amusements as are authorized by the righteous and when the -Sandhya sets in he must engage in devotion. O king, he must perform the -morning rites before the stars have disappeared and perform the evening -rites before the sun has quite set. The morning and evening rites should -never be neglected except at seasons of impurity, anxiety, sickness or -alarm. He, who but for illness lies on bed at the hours of sunrise and -sunset, is guilty of iniquity. Therefore a man should rise before the -sun in the morning and sleep not until after he has set. Those, who -sinfully neglect the performance of both the morning and evening rites, -go to the hell of darkness after death. And having prepared food in the -evening, the wife, of the householder with a view to obtain the fruit of -the Viçwadeva rite, should give food, without offering any prayers, to -outcasts or unclean persons. The householder, as his means allow, should -again show hospitality to any guest who may come receiving him with the -salutation of evening and offering him water to wash his feet, a seat, a -supper and a bed. The sin, consequent upon not receiving hospitably a -guest who comes after sunset, is eight times greater than that of -turning away one who comes during the day. A person should therefore -particularly show respect to him who seeks refuge after sunset, for the -respect, given to his satisfaction, will afford pleasure to all the -celestials. The householder should, therefore, as his means permit him, -give a guest food, potherbs, water, a bed, a mat, or if he cannot give -any thing more, ground only on which to lie. - -"Having taken his evening meal and washed his feet a householder should -take rest. His bed must be complete and made of wood, it must have ample -space, must not be cracked nor uneven, nor dirty nor infested by insects -and must have a bedding. The householder must sleep with his head either -to the east or to the south; any other position is unhealthy. In proper -time, under the influence of an auspicious planet and in an auspicious -moment he should go to his wife if she is not unbathed, sick, unwell, -unwilling, angry, pregnant, hungry or over-fed. He should also be free -from all these imperfections and should be neatly dressed and adorned -and excited by tenderness and affection. Having bathed, wearing -garlands, using perfumes, delighted and animated by desire he should go -to his wife—not being hungry and excited with anxiety. There are certain -days on which the use of unguents, flesh and women is prohibited as the -eighth and fourteenth lunar days, new-moon and full-moon and the -entrance of the sun into a new sign. On these occasions the wise should -control their appetites and engage in the worship of the celestials as -laid down in scripture, in meditation and prayer. And he, who acts -otherwise, will be doomed to a hell where he will be constrained to live -upon ordure. A man should not excite his desires by medicines nor -satisfy them with unnatural objects or in public or holy places. A man -should not go to a woman under a huge tree, in the courtyard, in a place -of pilgrimage, in pasturage, where four streets meet, in a cremation -ground, in a garden or in the waters. On all these occasions mentioned -before in the morning or in the evening or being unclean the wise should -not cohabit with women. If a man goes to a woman during the Parva he -loses wealth, if during the day he is visited with sin, if he cohabits -with a woman on ground he loses his fame. A man should not think -voluptuously of another's wife, nor should, he speak to her for that -purpose; for such a wight will be born in his next life as a creeping -insect. The cohabitation with another's wife is a source of fear to him -both in this life and in the next—for in this he loses his longevity and -in the next he is doomed to hell. Considering all these things a man -should approach his own wife in proper season or even at other times". - -SECTION XII. - -Alurva said:—"The householder should venerate gods, king, Brāhmanas, -saints, aged persons and holy preceptors. He should also observe duly -the two Sandhyas and offer oblations to fire. He should use untorn -garments, delicate herbs and flowers, wear emeralds and other precious -stones, keep his hair neat and clean, perfume his body with delicious -unguents and should always go out handsomely dressed and decorated with -garlands and white flowers. He should not misappropriate another's -property nor should treat him unkindly. He should always speak amiably -and the truth and should not speak out publicly another's faults. O -foremost of men, he should not envy another's prosperity—nor should he -create enmity with another; he should not use a broken conveyance, nor -should he sit under the shadow of a tree on the banks of a river. The -wise should not make friends with, nor should they wend the same way -with, one who is hated, who is a sinner or a drunkard, who has many -enemies, or who is lousy, with a harlot or her gallant, with a pauper or -a with a prodigal, a slanderer or a knave. A man should not bathe in -river when it is ebb-tide, should not enter a house when it is on fire -nor climb to the top of a tree; nor (when in the company of others) -clean his teeth, nor blow his nose nor grape without covering his mouth, -nor clean his throat, nor cough, nor laugh loudly, nor emit wind with -noise, nor bite his nails, nor cut grass, nor scratch ground, nor put -his beard into his mouth, nor crumble a clod of clay, nor look upon the -planets when he is unclean. He should not see another's wife when she is -naked nor see the sun at the time of its rising or setting. He should -not express disgust at a dead body for the odour of it is the produce of -the moon. He should avoid, during the night, the place where four roads -meet, the village tree, the forest adjacent to a cremation ground and a -loose woman. The wise should not pass across the shadow of a venerable -person, of an image of a deity, of a flag and of a heavenly luminary. He -should not travel alone in a forest nor sleep alone in an empty house. -He should live at a distance from hair, bones, thorn, filth, remnants of -offerings, ashes, chaff and earth wet with water in which another has -bathed. He should not seek the shelter of a degraded wight and should -renounce the company of wily persons. He should not approach voracious -animals and should not lie down on bed long after sleep is broken. He -should not, for a too long time, lie down on bed, sleep, keep up nights, -sit and take exercise. The wise should avoid, even at a distance, -animals with tusks and horns and exposure to frost, wind and sunshine. A -man should neither bathe, nor sleep nor rinse his mouth when he is -naked; he should not wash his mouth nor perform any sacred rite with his -waistband loosened. Nor he should, with one piece of cloth on, offer -oblations to fire, sacrifice to the celestials, wash his mouth, salute a -Brāhman or utter a prayer. He should not associate with evil -companions—the intercourse for half an instant, the pious is desirable. -The wise should not quarrel men inferior or superior to them; dispute -and marriage with equals are always desirable. The wise should never -enter into dispute and should always avoid useless enmity. It is better -to suffer a trifling loss but he should not acquire wealth by hostility. - -"When bathed he should not wipe his limbs with the cloth he has put on -nor with his hands; he should not shake his hair nor rinse his mouth -before he has risen. He should not put one foot upon another nor spread -out his foot before his elders but should modestly sit in a posture -called Verāsana i.e., on his knees. He should not go round a temple upon -his left hand nor circumambulate any venerable object in the reverse -direction. The wise should not spit nor void impurities before the moon, -fire, the sun, water, wind, or any respectable person. Nor should he -pass urine standing or upon a public way; he should not pass over -phlegm, ordure, urine or blood; nor should he spit forth the mucus of -the throat at the time of eating, offering sacrifices or oblations or -reciting prayers or before a respectable person. - -"A man should not treat women disrespectfully nor should he place too -much confidence in them. He should not deal with them impatiently nor -should he give them supremacy in important matters. O king, wise -persons, ever treading the path of morality, should not issue out of his -house without saluting the chaplets, flowers, jewels, clarified butter -and venerable persons. He should salute the places where four roads -meet, perform sacrifices at proper seasons, relieve the poor and -venerate the learned and good-natured. He who worships the celestials -and saints, gives cakes and water to the manes, and performs -hospitality, attains to exalted stations after death. He who speaks -wisely, moderately and compassionately proceeds to the regions which are -the perpetual sources of bliss. He who is intelligent, bashful, -forgiving, god-fearing and humble, proceeds to the region which is -attainable by the learned and those born in a pious race. - -"The wise should not read the Vedas on the Parva days, on impure -seasons, upon untimetely thunder and the occurrence of eclipses. The -attainment of heaven is a trifling thing to him who allays the anger of -the angry, who is friend to all and freed from malice, and who removes -the fear of the pious. A man should use an umbrella to protect him -against the sun and rain; he should carry a rod when he goes by night or -through a forest and he should use shoes if he wishes to save his body -from being hurt. As he proceeds he should not look up nor about him, nor -afar off but keep his eyes upon the ground to the extent of a couple of -yards. - -"He, who, having controlled himself, puts a stop to the sources of all -these imperfections, meets with no obstacle in the acquisition of piety, -wealth and desire. Final emancipation is in his grasp, who is sinless -towards them who commit mischief by him, who speaks amicably to them who -use harsh words and whose soul melts with the benevolence. The earth is -upheld by the truthfulness of those who have controlled their passions, -and who, always following pious observances, are not sullied by desire, -covetousness and anger. A man should therefore speak truth when it is -agreeable and he should be silent when that truth would give pain. He -should avoid agreeable words when they are detrimental and unreasonable, -for it is always better to speak those disagreeable words which would -produce salutary effect, although it would give offence. A prudent man -should always cultivate that, in act, thought and speech, which conduces -to the well-being of all living creatures both in this world and the -next". - -SECTION XIII. - -Alurva said:—"A father, without changing his cloth, should bathe when a -son is born; he should then go through the ceremonies consequent upon -the birth and perform the Srāddha which should always be celebrated upon -occasions of prosperity. With a composed mind and thinking on nothing -else, he should worship both the celestials and the manes and -reverentially go round keeping Brāhmans on his left hand and offer them -food. And standing with his face directed to the east, he should, with -the portions of the hand sacred to the celestials and Prajāpati, offer -balls of food with curds, unbruised grain and jujubes. He should perform -on every accession of prosperity the Srāddha ceremony, by which the -manes called Nāndimukhas are propitiated. On the occasion of the -marriage of a son or daughter, on entering a new house, on giving a name -to a child on performing his tonsure and other purificatory rites, at -the binding of the mother's hair during gestation, on first seeing the -face of a son and on similar other occasions a householder should -diligently worship the manes so named. I have described to you, O king, -the mode of worshipping the manes, as laid down by ancient sages; hear, -I shall now describe the rules for the performance of obsequial rites. - -"Having washed the dead body with sacred water, adorned it with garlands -and reduced it to ashes outside the village, the relatives having bathed -with their clothes on, should stand with their faces to the south and -offer libations to the dead, addressing him by name and saying, -'Whatever thou mayst be.' (And if it is burnt during the day,) they -should return to the village along with the cattle coming from pasture, -and when stars appear, should go to rest, sleeping on mats spread upon -the earth. (And as long as the mourning lasts) every day a ball of food -should be placed on the ground as an offering to the dead and they -should take rice without flesh. And as long as the mourner wishes he -should feed the Brāhmans for the soul of the dead derives pleasure in as -much as his kinsmen are satisfied with their entertainment. (After the -death of a person) on the first day, or the third, or seventh or ninth, -his relatives should change their clothes and bathe out of doors and -offer a libation of water with sesamum-seeds. On the fourth day the -bones and ashes should be collected; after which the body, of one -connected with the dead by offerings of funeral cakes, should be touched -without thereby incurring impurity. And those who are related by -presentation of water are qualified for any business. The former class -of kinsmen are allowed to use beds but still they are prohibited from -using arguments and flowers and must observe continence after ashes and -bones have been collected. When a child is dead, or one who is abroad, -or one who is degraded, or one who is a spiritual guide, or when one -commits suicide, or when one destroys himself by water, fire or by -hanging, the period of uncleanliness is over as soon as the news is -received. The food of a family, in which a relation is dead, should not -be taken for ten days. During the period of uncleanliness, gifts, -acceptance, sacrifice and the study of sacred writings should be -suspended. The term of uncleanliness for a Brāhmin is ten days; for a -Kshatriya twelve days; for a Vaiçya fifteen days and for a Sudra a whole -month. On the first day after the period of impurity is over, the -nearest relative of the dead should feed Brāhmins at his pleasure, but -in uneven number and should offer to the dead a ball of rice upon holy -grass placed near the remaining portion of the food that has been -consumed. After the Brāhmans have been fed, the mourner, according to -his caste, should touch water, a weapon of goad or a staff—for he is -purified by such contact. He should then resume the duties assigned to -his caste and maintain his livelihood by the acquisition of wealth. - -"He should then perform the Srāddha of his deceased relative on the day -of his death in each month (for a year). And then feeding the Brāhmins -in an uneven number he should offer balls to the deceased. The Brāhmins -should then be accosted by the sacrificer if they are satisfied and -after they have declared their satisfaction he should relate the prayer, -'May this ever satisfy such a one.' - -"The Srāddha, which is called Ekoddistha, should be performed monthly -for one year after the death of a person. And at the expiry of one year -the ceremony called Sapindana should be observed, Hear, O king (I shall -describe) how shall that be celebrated. This ceremony should be -celebrated in the same way as monthly obsequies—only four vessels should -be placed with water perfumes and sesamum. O king, (of these four) one -should be dedicated to the deceased and three to the manes, and the -contents of the former should be transferred to the latter three. After -the deceased has been included in the list of manes, O king of earth, -the ancestors should be again worshipped with all the ceremonies of the -Srāddha. The persons connected by the offering of cake, who are -competent to celebrate the obsequial ceremonies, are the son, grandson, -great grandson, a kinsman of the dead, the descendants of a brother or -the prosperity of one connected by funeral offerings. And when all these -relations are wanting, the ceremony may be performed by those allied by -the offerings of water only or those allied by offerings of cakes or -water to maternal ancestors. When males, both in the maternal and -paternal families, are extinct, the funeral obsequies may be performed -by women or by those who are connected with the deceased in social and -religious institutions or by him who inherits his property. - -"And even when friends and those who will inherit his property are -wanting the king may have his obsequia rites, initiative intermediate -and subsequent, celebrated. Hear, I shall now describe the difference of -these three classes of rites. The first are those which are performed -after the burning of the dead body until the touching of water, weapons -&c. The Srāddhas, called Ekoddistha which are performed every month, are -called intermediate rites; and the ceremonies, which follow -Sapindakarana when the deceased becomes one of his ancestors, are called -subsequent rites—from this time the ceremonies become general and -ancestral. The initiative ceremonies should be performed by the relative -of the father or mother whether allied by the offering of the cake or of -water by the companions of the dead man or by the king who inherits his -property. Both the intermediate and subsequent rites should be -celebrated by sons and other relations, and by daughter's sons and their -sons. In every year, O king, the obsequial ceremonies should be -performed either by males or females, in the same way as the ceremonies -of month by obsequies are enjoined. Hear O king, I shall now describe, -at what seasons and in what manner those ceremonies are to be -performed". - -SECTION XIV. - -Aurva said:—"When a man celebrates reverentially the Srāddha of his -ancestors, Brahmā, Indra, Rudra, two Aswinis, the sun, fire, Vasus, -Maruts, Viçwadevas, Rishis, birds, men, beasts, reptiles, manes and all -other creatures, become propitiated. This should be performed, O king, -every month, on the fifteenth day of the dark fortnight, or the eighth -day of the same period in some months or at particular seasons. Hear, I -shall now explain them. A householder should celebrate it when he will -find all requisites ready, when a learned Brāhmin has come to the house -for which ancestral ceremonies are appropriate. He should voluntarily -offer sacrifice upon any atmospheric portent, at the equinoctial and -solstitial periods, at eclipses of the sun and moon, on the sun's -entrance into a Zodiacal sign, upon unpropitious aspects of the planets -and asterisms, on dreaming unlucky dreams and on eating the grain of the -year's harvest. The manes obtain satisfaction for eight years from -ancestral offerings upon the day of the new moon when the star of the -conjunction is Anurādhā, Visakhā or Swāti and for twelve years when it -is Pushya, Ardrā or Punarvasu. He, who desires to satisfy the celestials -or the manes, very seldom gets an opportunity on a day of new moon when -the stars are those of Dhanistha, Purvabhādrapāda or Satabhisā. Hear -also the description of another class of Srāddhas which give special -delight to the manes as explained by Sanatkumāra the son of Brahmā, to -the noble Pururavas when brimful with faith and devotion to the manes he -asked how he might please them. The third lunar day of the month of -Vaisakha (April, May) and the ninth of Kārtika (October, November) in -the light fortnight; the thirteenth of Nabha (July, August) and the -fifteenth of Magha (January, February) in the dark fortnight are called -by the sages of yore the anniversaries of the first day of Yuga and are -regarded as most sacred. On these days water mixed with sesamum-seed -should be duly offered to the progenitors as well as on every lunar and -solar eclipse; on the eighth lunations of the dark fortnights of -Agrahāyana, Māgha and Fālguna on the two days beginning the solstices -when the nights and days alternately begin to diminish; on the days -which are the anniversaries of the beginning of Manwantaras; when the -sun is in the path of the goat and on all these occasions when meteors -appear. A Srāddha, performed on these occasions, gives pleasure to the -manes for a thousand years; and this is the secret which they have -given. The fifteenth day, of the dark fortnight in the month of Māgha -when united with the conjunction of the asterism over which Varuna -rules, is also a sacred season when offerings particularly afford -delight to the manes. When the asterism Dhanishthā is united with the -day of new moon, food and water, offered by members of respectable -families, satisfy the manes for ten thousand years. And on the day of -new moon when Ardra is in the ascendant they rest satisfied by offerings -for a whole age. - -"He, who after having offered food and libations to the manes bathes in -the Ganges, Satlaj, Vipasa, Saraswati or the Gomati at Naimisha, is -freed from all sins. The manes also sing—'After having obtained -gratification for a twelve month we shall derive further satisfaction by -libations offered by our descendants at some place of pilgrimage at the -end of the dark fortnight of Māgha'. (The songs of Pitris) confer upon -men purity of mind, prosperity, prosperous seasons, perfect rites and -firm faith and all other things which they desire. Hear, O king, I shall -repeat some verses as sung by the manes, hearing which, you will follow -them with a controlled mind. 'That wise man who does not shrink from -spending his wealth and presents us with cakes shall be born in an -illustrious family. He should, if he is rich, give to Brāhmans in our -honour, jewels, cloths, land, conveyances, wealth and various other -eatables. If he not got so much wealth he should feed with faith and -humility excellent Brāhmans according to his means. If he cannot afford -to give them food even he should according his might, present them with -unboiled grain or with some gifts however trifling they may be. Should -he be utterly unable even to do this, O king, he must give to some -excellent Brahmin, bowing before him sesamum-seeds, adhering to the tips -of his fingers. Or he should sprinkle water mixed with seven or eight -sesamum seeds to us upon the ground; or he should gather, as he may, -fodder for a day and give it to a cow, by which he will, if firm in -faith, give us satisfaction. And if it is impossible for him to go -through any of these he should go to a forest raise up his arms to the -sun and other planets and say aloud—'I have no money, nor property nor -grain nor any thing whatever which I may give as an offering to my -ancestors. So I reverentially bow unto my ancestors; may they be -propitiated with my devotion only—I throw up my arms in the air.' These -are the words of the progenitors. O king, he who endeavours to satisfy -their desires, performs the ancestral rite called Srāddha". - -SECTION XV. - -Aurva said:—"Hear, O king, what description of Brahman should be fed at -ancestral ceremonies. He must be Trinachiketa, Trimadhu and -Trisuparna;[246] or one who is versed in the six supplementary sciences -of the Vedas; one who is well acquainted with the Vedas; one who -practises the duties laid down in the Vedas,[247] one who is yogi,[248] -one who is Jestha Sāmaga;[249] an officiating priest, a sister's son, a -daughter's son, a son-in-law, a father-in-law, a maternal uncle, an -ascetic, a Brāhman who keeps up the five fires, a pupil, a kinsman; one -who respects his parents. O king, a man should employ the Brāhmans first -mentioned in the performance of the Srāddha ceremony of his ancestors; -and in the subsidiary rites performed to please his manes he should -engage the others. He should not invite at a Srāddha ceremony a false -friend, one who has got ugly nails, one who is eunuch, one who has got -black teeth, a ravisher, a Brāhman who neglects the service of fire and -sacred duty, a vender of Soma plant, a man accused of any crime, a -thief, a calumniator, a Brāhman who performs the religious ceremonies -for degraded persons, one who gives instructions to his servants in -sacred writings; or one who is instructed in it by his servant, the -husband of a woman who has been formerly betrothed to another, a man who -has neglected his parents, the protector of a Sudra, the husband of a -Sudra woman, and a Brāhman who worships idols. On the first day of the -Srāddha a wise man should invite eminent teachers of Vedas and other -Brahmins, and according to their instructions he must settle what is to -be dedicated to the celestials and what to the manes. And in the company -of the Brahmins he should abstain from anger, continence and hard work. -He, who having eaten himself in a Srāddha and fed Brahmans and appointed -them to their sacred offices, is guilty of incontinence, thereby dooms -his progenitors to shameful suffering. Therefore on the day before the -Srāddha, eminent Brāhmans should be invited. If a Brāhman, who has -controlled his senses, comes to the house uninvited he should also be -entertained with food. The Brahmins are to be respectfully received with -water for their feet and after they have rinsed their mouths and washed -their hands they should be offered seats. An uneven number of Brāhmins -for the manes and an even number for the gods, as many as he can, should -be employed; or one only on each occasion. - -"Thus the householder, with faith, should offer oblations to the -maternal grand father along with the worship of Viswadevas or he should -perform the Viswadevas[250] ceremony. He should feed the Brahmins, who -are for the gods and maternal ancestors with their faces to the east. -And there who are for the paternal ancestors and ancestors in general -should be fed with their faces to the north. Some say, O king, that -separate Srāddha should be performed for these two classes of ancestors -and others hold that they should both be entertained with the same food. -The wise should spread Kusā grass for the seats of the Brāhmans and then -worship them with libations; and having received permission from them he -should then invoke the deities. Then the man who is acquainted with the -ritual should offer a libation to the gods with water and barley and -then flowers, perfumes and incense. Then he should offer libations to -the manes placed upon his left; and having first provided seats of Kusā -grass, he, with the permission of the Brāhmans, should invoke with the -usual prayers, the manes to the ceremony, offering libation on his left -hand of water and sesamum. If any guest arrives at the time who is -desirous of eating or who is passing along the road he should worship -him with the permission of Brāhmans; for the saints, for the behoof of -mankind, travel over the earth disguised in various shapes and forms. It -is for this reason, O king, that the wise worship a person who comes at -such an hour—and if a guest is neglected—the fruits of an ancestral -offering are baffled. - -"With the permission of the Brāhmans assisting in the ceremony the -householder should offer food without salt and seasoning to fire three -several times, exclaming first, 'To fire, the Conveyance of oblations; -to the progenitors Swaha'. Next addressing the oblation to Soma, the -lord of the progenitors and giving the third to Vaivaswat. He should -then place the residue in the dishes of the ancestors. He should then -offer to Brāhmanas choice viands well dressed and seasoned and profuse -and request them most gently to partake of it at their pleasure. The -Brāhmanas should attentively, in silence and with smiling faces eat that -food. The sacrificer not hungrily, nor in haste but with devout faith -should offer that food. Thereupon repeating the prayers that slay -Rakshas and scattering sesamum-seeds on the ground he should regard -these eminent Brāhmanas as his ancestors and address them (saying). 'May -my father, grand father and great grand father enter the persons of -these Brāhmans and be propitiated with (my offerings). May my father, -grand father and great grand father derive satisfaction from these -oblations to fire. May my father grand father, great grand father derive -gratification from the balls of food placed by me upon the ground. May -my father, grand father, great grand father be propitiated with what I -have offered them, this day, in faith. May my maternal grand father, his -father and his father derive gratification from my offerings. May all -the celestials derive satisfaction and evil beings die. May the -imperishable Hari the lord of sacrifice accept the oblation offered to -the manes or to the celestials and may all malignant spirits and enemies -of the celestials depart from the ceremony'. - -"When the Brāhmans have been entertained with food to their satisfaction -he should scatter a portion of the food on the ground and present them -individually with water to rinse their mouths. And then obtaining their -permission he should place upon the ground, balls made up of boiled rice -and condiments along with sesamum-seeds. He should then offer libation -along with sesamum-seeds with the part of the hand sacred to the manes: -and with the samri part of the hand he should offer cakes to his -maternal ancestors. He should diligently make gifts on all these -occasions in lonely places, naturally picturesque and by the side of -streams. Upon Kusā grass the tips of which are directed to the south and -lying near the remnants of meats the householder should present the -first ball of food consecrated with flowers and incense to his father; -second to his grand father and the third to his great grand father; and -then wiping his hands with the roots of Kusā grass he should satisfy -them who are contented with the wipings thereof. Then having satisfied -the maternal ancestors with balls of food consecrated with incense and -flowers he should offer water to the principal Brāhmans to rinse their -mouths. And then giving presents to the Brahmans with attention and -piety according to his means soliciting their benedictions accompanied -with the exclamation 'Swadha' and having distributed those presents to -the Brāhmans he should address the gods saying 'May the Viswadevas be -propitiated' and receive the reply thereto from the Brāhmans. The -Brāhmans having said ‘So be it,' and granted him blessings he should -first send away his paternal ancestors and then the celestials. The same -order as regards food, gift and dismissal should be observed with the -maternal ancestors and the gods. Beginning with the washing of the feet -and ending with the dismissal of the gods and Brāhmans all the -ceremonies should be first performed for paternal ancestors and then for -maternal ancestors. - -"Thereupon he should dismiss the Brahmans with sweet words and -reverence, follow them to the gate and then come back with their -permission. The wise will then perform the invariable ceremony called -the worship of Viswadevas and then with a controlled mind he should take -his meals in the company of revered persons, friends and servants. - -"The learned should then celebrate the ancestral ceremony—for the -ancestors being propitiated all his desires are fulfilled. The things -are specially considered sacred at obsequies namely a daughter's son, a -Nepal blanket and sesamum-seeds; the gift or naming or seeing of silver -is also auspicious. O king, the person performing a Srāddha ceremony -should abstain from anger, walking about and hurry and those who take -their meals at the Srāddha should also avoid them. O king Viswadevas, -paternal ancestors, and maternal ancestors are pleased with him who -performs these obsequial rites. - -"O king, the moon is the supporter of the manes and he is sustained by -acts of austere devotion. Hence one, who practises austerities, should -be appointed at the performance of a Srāddha. O king, if there is one -Yogi in the midst of a thousand Brāhmans, he liberates both the -sacrificer and all those who take their meals there". - -SECTION XVI. - -Aurva said—"Ancestors are gratified for a month with Havishya,[251] -fish, or the flesh of the hare, of birds, of the the goat, the antelope, -the deer, the gayal, or the sheep, or with the milk of the cow[252] and -various preparations thereupon, They are perpetually pleased with flesh -in general and with that of the long-eared white goat in particular, The -flesh of the rhinoceros, the Kālasāka, potherb and honey, give special -satisfaction to those who are adored at the obsequial ceremonies. -Blessed is he, and the king who performs at the due time the Srāddha -ceremony of his ancestors at Gya and that affords special delight to his -ancestors. Grains that spring up spontaneously, wild-rice, white and -black Panic forest vegetables, barely, wheat-rice, sesamum, various -kinds of pulse and mustard are considered specially fit for ancestral -offerings. O king, a householder should not offer any kind of grain that -is not rendered sacred by religious rites nor the pulse called -Rājamāsha, nor millet, nor lentils, nor gourds, nor garlick, nor onions, -nor nightshade, nor camel's thorn, nor salt, nor the efflorescence of -salt deserts, nor red vegetable extracts, nor any thing that looks like -salt, nor any thing that is hated by people. He should not offer that -water at a Srāddha that has been brought by night, or has been left off, -or is so little as cannot satisfy a cow, or smells badly or is covered -with froth. He should not offer milk of animals with undivided hoof, of -a camel, a ewe, a deer, or a buffalo. Neither the celestials nor the -manes will partake of the food if a Srāddha is looked at by a eunuch, a -foundling, an outcast, a heretic, a drunken man, or one diseased, a -cock, a naked ascetic, a monkey, a village hag, by a woman in her -courses or pregnant, by an unclean person, or by a carrier of corpses. -The ceremony should be celebrated on a plot of ground carefully -enclosed. The performer should scatter sesamum on the ground and drive -away evil spirits. He should not offer food that is fetid, or spoiled by -hairs or insects, or mixed with acid gruel, or stale. Whatever pure food -is offered to the manes, with faith and mentioning their names and race, -gives them nourishment. O king, in the days of yore, in the forest of -Kalāpa the Pitris said to Ikshwaku, the son of Manu 'Those, who shall -respectfully offer to us cakes at Gya, shall follow a righteous path. -May he be born in our family, who shall give us on the thirteenth of -Bhādrapada and Māgha milk, honey and clarified butter, who shall marry a -maiden, shall liberate a black bull and shall liberate a horse sacrifice -accompanied with liberal presents'". - -SECTION XVII. - -Parāçara said:—In the days of yore the glorious Aurva, when accosted by -the illustrious king Sagara, said thus regarding the usages to be -practised by mankind. I have described to you all those observances -which no one should violate. - -Maitreya said:—"O venerable Sir, I know all those who are called -Sanda,[253] Apabidha[254] and Udakee[255] but I wish to know who is -called Nagna; doing what he is called so, and what is the character of -such a person to whom you have referred". - -Parāçara said:—The Rig, Yajur and Sama Vedas are the three-fold covering -of the several castes and the sinful wight who throws off this is called -naked or apostate. The three Vedas constitute the dress of all men and -when people neglect them they are left bare. Hear, what my grand father -the pious Vasishtha said about this to the noble Bhishma. O Maitreya I -heard what my grand-father said about this. - -There took place in the days of yore a battle between the gods and -demons for the period of a divine year in which the gods were defeated -by the demons under the command of Hrāda. The celestials, who were -defeated, fled away to the northern shore of the milky ocean, where -being engaged in devout practices, they thus prayed to Vishnu—"May the -glorious Vishnu, who is without beginning, the lord of all beings, be -propitiated with the words that we are going to address to him. Who can -sing the glories of that great God from whom have originated all beings -and in whom they cease to exist? Though thy true greatness is not within -the reach of words still we have been engaged in glorifying thee being -discomfitted by our enemies. Thou art earth, water, fire, air, ether, -mind, Prakriti and Purusha. O thou at one with all souls, thy form, -visible or unvisible, pervades all from Brahmā to a stock diversified by -time and place. Salutation to thee, who art Brahmā originated from the -lotus springing from thy navel for the purpose of creation. Salutation -to thee who art Indra, the sun, Rudra, the Vasus, fire, the winds and -even also ourselves. Salutation to thee, O Govinda, who art at one with -all demons, who are the creature of arrogance and want of discrimination -uncontrolled by patience and self-control. Salutation to thee who art at -one with the Yakshas, whose minds have no idea of perfect knowledge and -who are accordingly of unmitigated prowess and whose nature is charmed -with sounds. Salutation to thee, O foremost of Purushas, who are at one -with all night-rangers, originated from the quality of darkness, fierce, -fraudulent and cruel. Salutation to thee, O Janārddana, who art that -virtue that gives rewards for the virtuous actions of those who live in -heaven. Salutation to thee who art at one with the saints of -accomplished piety, who are always contented and who traverse -unobstructed all permeable elements. Salutation to thee who art at one -with the serpents, double-tongued, impulsive, cruel, not satisfied with -enjoyment and having immense wealth. Salutation to thee who art at one -with the Rishis who are freed from sins and imperfections and at one -with wisdom and tranquility. - -"Salutation to thee, O thou having lotus-eyes, who art at one with time -that devours, without any compunction, all created beings at the end of -Kalpa. Salutation to thee who art at one with Rudra, who dances with -delight after devouring all beings—gods and men. Salutation to thee, -Janārddana, who art at one with men, who, actuated by the quality of -foulness, engage in actions. Salutation to thee who art at one with -brute animals—the spirit that leads to perversity, which proceeds from -the quality of darkness and is encumbered with twenty-eight kinds of -obstruction. Salutation to thee who art that chief spirit that appears -diversified in the vegetable world and which are the substance of -sacrifice is the agent of accomplishing the perfection of the universe. -Salutation to thee who art identical with every thing and whose first -form is the objects of perception and heaven and animals and men and -celestials. Salutation to that form of thine, which is the cause of -causes and which is distinct from and superior to the endless universe -composed of intelligence, matter and the like and with which nothing can -be compared. Salutation to thee, O great God, who hast neither colour -nor extent nor dimensity and which is beyond all qualities and whose -essence, purest of the pure, can be conceived only by sages. Salutation -to the Brahma form of thine, who pervades in our bodies, who exists in -all objects, who is without birth or decay and distinct from whom -nothing exists. Salutation to thee, Vāsudeva, the supreme lord of all, -who is unsullied, the root of all things, freed from dissolution, -unborn, eternal, who in essence is the supreme condition of spirit and -in substance the whole of the universe". - -Having thus recited the prayer the celestials beheld Hari the supreme -lord of all, seated on Garuda, armed with the shell, the discus, and the -mace. And having placed themselves before him they addressed him and -said "Have pity upon us, O lord, and save us, who have come to thee for -help, from the Daityas. O supreme lord, transgressing the commands of -Brahmā, the demons headed by Hrāda, have taken possession of the three -worlds and appropriated the offerings which are our portion. Though thou -art at one with the endless creation and we are a portion of thyself, -we, impressed by illusions, behold all things of the universe as -distinct. Our enemies are engaged in the duties of their respective -orders, follow the paths laid down by sacred writings and practise -religious penances so we cannot lay them. O thou of immeasurable wisdom, -do thou so instruct us that we may root out the enemies of the -celestials". - -When the glorious Vishnu heard their prayers he emitted from his person -an illusory form which he gave to the celestials and said. "This -illusory form shall so deceive the Daityas, that being led astray from -the path of the Vedas, they shall be slain; for all gods, demons and -others, who shall transgress the authority of the Veda, shall perish by -my prowess which I exercise for the preservation of the universe. Go -then; be not afraid; this illusory form shall go before you. O -celestials, it shall be of great service to you, this day". - -SECTION XVIII. - -Parāçara said:—Maitreya, having proceeded to the Daityas the illusory -form beheld them engaged in austere penances on the banks of the river -Nerbudā. And approaching them in the guise of a naked mendicant, with -his head shaven and carrying a bunch of peacock's feathers he addressed -them gently "O lords of Daitya race—why do you practice these devout -penances? Do you expect rewards in this world or in the next?" The -Asuras said:—"O thou of great mind, we have been engaged in these -penances with a view to reap fruits in the next world. Do thou tell us -if thou hast got anything to say on this". The deceptive figure -said:—"If you are desirous of final emancipation hear my words, for you -will obtain the revelation which is the door to final happiness. The -instructions, superior to which there is nothing, I will give you, are -the secret path to final emancipation. If you follow them you shall -either obtain heaven or exemption from future births. O ye gifted with -mighty strength, you are worthy of these instructions". - -Parāçara said:—There did the illusory figure mislead the Daityas from -the teachings of the Vedas by various persuations and many specious -arguments, teaching that the same-thing might be for the sake of virtue -and of vice; might be and might not be; might or might not lead to final -emancipation; might be the supreme object and not the supreme object; -might be effect and not be effect; might be manifest and not be -manifest; might be the duty of those who go naked and who go richly -dressed. And thus were the Daityas led astray from the path of their -duties by the continued teachings of their illusory teacher, keeping up -the equal truth of contradictory teachings. And those were called -Arhatas from the phrase he had employed of "Ye are worthy (Arhatha) of -this great teaching" that is of the false teachings which he induced -them to follow. Thus did the illusory figure lead away the Asuras from -the teachings of the Vedas. And being impressed by those teachings the -Asuras initiated others in all those doctrines. They in their turn -became teachers of the same false doctrines and converted others. And -thus communicating their doctrines to each other, they were all led away -from the teaching of the Vedas. - -Then pulling on garments of red colour, with collyrium in his eyes, the -illusory figure again addressed others of the same family in sweet and -mild accents—"O ye demons, gifted with strength, if ye wish for heaven -or final rest desist from the sinful massacre of animals and hear from -me what you should do. The whole universe is composed of discriminative -knowledge; understand my words well for they have been uttered by the -wise. The world is without stay and is perpetually revolving in the -straits of existence being engaged in the pursuit of erroneous knowledge -and sullied by passion and others". - -Parāçara said:—In this wise exclaiming to them "Know" (Budhyadwam) and -they saying (Budhyate), "it is known," those Daityas were led away from -their own religion. They thus renounced their respective duties being -impressed by the reasonings and arguments of that illusory figure. O -Maitreya, they, impressed, persuaded others to do the same and thus the -heresy spread and many abandoned the practices laid down by the Vedas -and Smritis. O twice-born one, with various other erroneous teachings, -the illusory figure converted many other Daityas. Being thus deluded, -the Asuras, in no time, abandoned the doctrines and rites laid down by -the three Vedas. Some of them, O twice-born one, spoke ill of the Vedas -and others villified the celestials. Some spoke against the Vedic rites -and sacrifices and others calumniated the Brāhmans. "The precepts" they -preached "that lead to the sacrifice of animals, are highly culpable. To -lay that throwing clarified butter in fire produces rewards is simply -childishness. If any one, after having obtained godhead by multiplied -ceremonies, is fed along with Indra upon the wood used as fuel in holy -fire, he is lower than a brute which feeds upon leaves. If a beast, -being sacrificed, attains to heaven, why does not the sacrificer slay -his father in a sacrifice? If a dead person is satisfied if another is -fed at a Srāddha then why does not the food offered by his son reach him -who resides at a distance? All these words therefore depend upon -individual respect so it is better for you to neglect them and -appreciate mine. The words of authority, O mighty Asuras, do not fall -from heaven; reasonable words only are to be acknowledged by me and -persons like yourselves". By these and similar reasonings the Daityas -were led away and none of them any longer acknowledged the authority of -the Vedas. - -After the Daityas have thus been led astray, the gods, with careful -preparations, addressed themselves for fight. And there again began a -terrible encounter between the gods and demons. And the demons were now -defeated and slain by the gods who had adhered to the righteous path. -Formerly the Daityas were protected by the armour of their own religion -and they were now slain for the desertion of that armour of religion. - -For that time, O Maitreya, those, who have followed the religion -preached by the illusory figure, are called naked for they following a -wrong track have thrown off the garment of the Vedas. There are four -orders of men, namely; the religious student, the householder, the -hermit and the mendicant; there is no fifth order. The sinful man, who -after relinquishing the order of the householder, does not become either -a hermit or a mendicant, is said to be naked. The man, who, although -able, does neglect his permanent observances for one day, commits sin -for one day; and if he neglects them, not being in trouble, for a -fortnight he can be purified only by arduous expiation. The virtuous -must see the sun after looking upon a person who has neglected his -permanent observances for a year; if they have touched they must bathe -with their clothes on—but that vicious one has no individual expiation -for himself. There is no sinner on earth more culpable than one in whose -house the celestials, progenitors and spirits are left to sigh -unworshipped. No man should associate, in residence, sitting or society -with him on whose person or in whose house the gods, progenitors and -spirits sigh. Conversation, exchange of civilities or association with a -man is equally reprehensible who for a year has not observed pious -observances. And the man who eats in the house of such a man, or sits -down with him or sleep on the same couch with him, becomes instantly in -the same way culpable. - -He who eats himself without satisfying the gods, manes, spirits and -guests feeds upon his own iniquity and there is no salvation for such a -person. The Brāhmans are men of other castes who neglect their -respective duties or take up a degraded profession are said to be naked. -To live in a place where there is an intermixture of four castes is -detrimental to the character of the righteous. Those who converse with -him who eats without offering a portion to the gods, the sages, the -manes, spirits and guests, are doomed to hell. A wise man should not -therefore talk with or come in contact with these heretics who are -rendered impure for renouncing the three Vedas. A Srāddha ceremony, -although performed with great care and devotion, if looked upon by these -heretics does not please the gods or progenitors. - -As described, there was in the days of yore a king named Satadhanu whose -wife Saivya was a woman of great piety. She was faithful to her husband, -kind, sincere, pure, and gifted with every female accomplishment, -humility and discretion. The king, with his wife, worshipped with great -devotion Janārddana the lord of gods. He daily worshipped Him with -whole-mindedness, oblations to fire, prayers, gifts and fasting. One day -when they had fasted on the full moon of Kārtika and had bathed in the -Bhagirathi, they saw as they came up from the river a heretic to -approach them who was the friend of the king's military preceptor. The -king, out of his respect for the preceptor, entered into conversation -with him but his devoted wife Saivya did not utter a single word. And -thinking that she was fasting she turned from him and looked towards the -sun. Having arrived at home, the husband and wife as usual performed the -worship of Vishnu. After a time the king, who had defeated all his -enemies, died and the queen ascended the funeral pile of her husband. - -On account of the sin committed by Satadhanu for speaking to a heretic -while fasting he was born again as a dog. His wife was born as the -daughter of the king of Kāsi having a knowledge of her former birth, -versed in every science and gifted with every virtue. Her father was -anxious to marry with a good husband, but she always opposed and the -king was prevented from celebrating the nuptials. The daughter of the -king of Kāsi, by the knowledge of her pristine birth, saw that her -husband was born as a dog in the city of Visidhā. And having gone there -she saw her husband in that plight. And knowing that animal to be her -husband she placed upon his neck the bridal garland going through the -marriage rites and prayers. And being pleased with the excellent food -offered, the animal expressed his joy after the manner of his species. -He thus sporting as a dog, she was greatly ashamed and bowing unto her -husband, born as a dog, she said "O king, remember the civilities shown -by you (towards your preceptor's friend) for which thou hast been born -as a dog and art fawning upon me. Dost thou not remember, O My lord, -that by conversing with a heretic after bathing in a sacred river, thou -hast been born as a dog?" - -Parāçara said:—Being thus reminded the king called to his memory his -former condition and was wrapt in meditation and felt humiliation. With -a broken heart he went away from the city and falling dead in a desert -he was again born as a jackal. In the following year the princess, again -by knowledge, perceived that he was born as a jackal and went to the -mount Kotahala to find him out. Finding him there the beautiful daughter -of the king thus spoke to her lord as a jackal—"O king, dost thou not -remember thy conversation with the heretic which I called to thy memory, -when thou wast a dog?" Thus accosted the king perceived what the -princess had said was true. Thereupon he abstained from eating and died. -He was then born as a wolf but his wife repairing to a lonely forest -again called back to the recollection of her husband his former state. -"O noble lord, thou art not a wolf but the king Satadhanu. Thou wast -born as a dog, then as a jackal and thou hast been born as a wolf". - -Parāçara said:—Upon thus recollecting his former state the king -renounced his life and was born again as a vulture. His loving queen -again found him in that state called back to his memory his former -condition. "O king" she cried out, "remember thy true self—do thou -renounce this ugly form to which thou hast been condemned by the sin -consequent upon thy conversing with a heretic". The king was next born -as a crow and the princess making him out by virtue of her knowledge of -the pristine birth thus spoke to her lord "O lord, thou art now being -born as a crow eating the tributary grain, to whom, in a previous birth, -all other kings paid tribute". - -Parāçara said:—Being thus reminded of his former birth the king -renounced the body and was born again as a peacock. Thereupon the -beautiful princess began to pet him and feed him with such food as is -agreeable to the peacocks. Thereupon the king, Janaka, undertook the -celebration of a mighty horse sacrifice. In the ablutions with which it -ended the princess caused his peacock to be bathed, bathing also -herself. She then reminded Shatadhanu how he had been successively born -as various animals. One recollecting this he renounced his life. He was -then born as the son of the high-souled king Janaka. - -Then the princess, having a slender person, expressed her desire to her -father to be wedded. Her father too announced for a Swayambara. When all -had assembled at that meeting that chaste damsel found out her (former) -lord and again elected him as her husband. The prince lived happily with -her and on the death of her father ruled over the country of Videha. He -celebrated many sacrifices and distributed many gifts and begot sons and -defeated many enemies in war. Having ruled duly and cherished the earth -that king renounced his life in battle as became the warrior caste. The -princess again followed him in death and in agreement with sacred -precepts once more mounted cheerfully his funeral pyre. Thereupon the -king, with the princess, attained to the regions beyond the region of -Indra, where all desires are for ever satisfied, obtaining eternal and -unequalled bliss in heaven, the consummate happiness that is the reward -of conjugal fidelity which is hardly attained. - -I have thus described to you, O Maitreya, the sin consequent upon -conversing with a heretic and effects of bathing after the solemn -sacrifice of a horse. A man should therefore carefully avoid the -conversation or coming in contact with a heretic especially at seasons -of devotion and when engaged in the performance of the religious rites -before a sacrifice. The prudent should look at the sun after seeing a -person in whose house domestic ceremonies have been neglected for a -month. And there is the greatest need of expiation if they meet persons -who live upon other's rice and who have wholly abandoned the Vedas and -who dispute the doctrines of sacred writings. A man should not even talk -with heretics, those who do forbidden acts, pretended saints, -scoundrels, sceptics and hypocrites; communication with such sinful -wretches ever at a distance, all association with schismatics pollutes a -man; a man should therefore carefully avoid them. - -These are the persons, O Maitreya, called naked, the meaning of which -term you wanted me to explain. If they witness a Srāddha ceremony that -becomes fruitless—communication with whom spoils the piety of one day. -These are the heretics with whom the wise should not converse—and -speaking to whom destroys the virtue he might have obtained that day. -Men fall into hell if they converse with them who uselessly assume the -twisted hair and shaven head, who eat without offering food to gods, -spirits and guest and those who do not offer cakes and libation of water -to their manes. - -THE END OF PART III. - -PART IV. - -SECTION I. - -Maitreya said:—"O venerable sir, you have described to me the permanent -and occasional observances to be observed by those pious individuals who -are diligent in their devotions. You have also described to me the -duties which appertain to several castes and several orders of men. I -wish you to relate to me now the dynasties of the kings who have ruled -over the earth". - -Parāçara said:— Hear O Maitreya, I shall describe to you the family of -Manu beginning with Brahmā and comprising a number of pious, high-minded -and heroic princes; It is said, that never does his family become -extinct who daily calls to his mind the family of Manu springing from -Brahmā. Hear, therefore, O Maitreya, an account of the origin of his -family, hearing which all sins shall be removed. - -From the mundane egg originated Brahmā, who was Hiranyagarbha, the form -of that supreme Brahmā which consists of Vishnu as identical with Rig, -Yajur and Sama Vedas—the first, uncreated cause of all worlds. From the -right thumb of Brahmā originated the Patriarch Daksha whose daughter was -Aditi, who was the mother of the sun. From the sun sprang Manu whose -sons were Ikshawaku, Nriga, Dwrishta, Saryati, Narishyanta, Pransu, -Nabhaga, Nedishta, Karusha, and Prishadhra. Being desirous of having -offspring formerly Manu celebrated a sacrifice in honour of Mitra and -Varuna; but the ceremony being unsuccessful on account of some -irregularity from the presiding priest a daughter Ilā was born. But by -the mercy of the two deities however, her sex was changed and she became -a man under the name of Sudyumna. And he again became a woman under an -imprecation (from Siva) near the hermitage of Buddha, the son of the -moon. - -One day while she was walking near the hermitage of Buddha, he became -attached to her and begot on her a son named Pururavas. After his birth, -the noble Rishis, desiring to restore Sudyumna to his sex, prayed to the -glorious Vishnu who is the essence of the four Vedas, of mind, of every -thing and of nothing and who is the sacrificed male. By his mercy Ilā -once more became Sudyumna, in which character he had three sons, Utkala, -Gaya and Vinata. - -On account of his having been formerly born a female he did not receive -any portion of his paternal kingdom. His father however at the request -of Vasistha conferred upon him the city of Pratishtā, and he gave it to -Pururavas. - -Of the other sons of Manu, Prishadhra, on account of the sin consequent -upon slaying a cow, was degraded to the condition of a Sudra. From -Karusha sprang the heroic persons named Kārushas. The son of Nedistha, -named Nābhaga became a Vaiçya; his son was Bhalandana, whose son was the -well-known Vatsapri; his son was Pransu, whose son was Prajani, whose -son was Khanitra, whose son was the brave Chakshupa, whose son was -Vinsa, whose son was Vivinsati, whose son was Khaninetra, whose son was -the powerful, rich, and heroic Karandhama, whose son was Avikshit, whose -son was the powerful Marutta, regarding whom this celebrated verse is -recited—"Who else on this earth has been able to celebrate a sacrifice -like one celebrated by Marutta?" All the implements and utensils were -made of gold. Indra was intoxicated with the drinking of Soma juice and -all the Brāhmans were greatly pleased on having liberal presents. In his -sacrifice the winds were the guards and the other celestials were the -courtiers. Marutta was a lord paramount; he had a son named Narishyanta; -his son was Dama; his son was Rayavarddana; his son was Suddhriti; his -son was Nara; his son was Kevala; his son was Banduhmat; his son was -Vegavat; his son was Budha; his son was Trinavindu, who had a daughter -under name of Ilavita. Being enamored of Trinavindhu, the nymph -Alambushā bore him a son named Visāla by whom the city Vaisāli was -founded. - -Vinata had a son whose name was Hemchandra; his son was Suchandra; his -son was Dhumraswa; his son was Srinjaya; his son was Sahadeva; his son -was Krisaswa; his son was Somadatta, who performed ten times the -sacrifice of a horse; his son was Janemajaya, whose son was Sunati. -These kings are known as Vaisālas, of them it is said—"By the mercy of -Trinavindhu all the kings of Vaisāli were long-lived, magnanimous and -just and brave". - -Saryati had a daughter named Sukanyā. Chyavana married her. He had a -pious son named Anartta, who had a son called Revata who governed the -country called after the name of his father Anartta and lived at the -capital called Kusasthali. The son of this king was Raivata or Kakudmin, -the eldest of a hundred bretheren. He had a daughter named Revati. He -repaired with her to the region of Brahmā to consult with the god -springing from lotus upon whom to confer her. When he reached there the -Gandharvas, Haha and Huha, were singing before Brahmā and Raviata waited -till they had finished. And the ages passed away during the performance -seemed to him as a moment. When they had finished singing Raivata laid -himself low before Brahmā and asked him about a fit bridegroom. Brahmā -said—"Whom should you wish for a son-in-law?" And bowing again Raivata -mentioned to him various persons whom he liked. Nodding his head smiling -graciously Brahmā said to him—"Of those whom you have mentioned there is -no trace of their family on earth Many ages have passed away whilst you -were listening to the songs of Gandharvas. Now the twenty-eighth great -age of the present Manu is well-nigh gone. Kali is fast approaching. You -alone give away this jewel of a daughter to somebody; all thy friends, -ministers, servants, wife, kinsmen, armies, wealth have along since been -taken away by the hand of Time". - -That king, being terrified again, said, bowing, to Brahmā "O lord, such -being the circumstance, upon whom shall I confer this daughter?" -Thereupon nodding, the preceptor of the seven worlds—the god, whose -throne is lotus, said to the king, standing humbly before—"The being, -whose beginning, middle or end we do not know, who exists in all, who is -the creator, whose real and infinite nature and essence we do not know -is (Vishnu). His power cannot be measured by time, consisting of moments -and hours and years; he has no birth or death—all objects are his -form—he is eternal—he has no form or name. By the mercy of that -imperishable being I am the agent of creation—Rudra is the agent of -destruction and Vishnu is the agent of preservation. He, assuming my -form creates the universe; in his own essence he provides for its -duration; in the form of Rudra he devours all things; and with the body -of Ananta he upholds them, In the person of Indra and other celestials -he protects mankind and as the sun and moon he dispels darkness. -Assuming the nature of fire he bestows warmth and maturity, and in that -of earth he nourishes all beings. In the shape of air he gives activity, -in the shape of water he gives satisfaction and in the shape of sky he -provides space for all objects. He, being creator, creates himself; he, -being preserver, preserves himself; he, being destroyer, destroys his -own universal form. He is imperishable; there is nothing distinct from -him. In him is the world; he is the world; and he, the primeval -self-born, is again present in the world. O king, the glorious Vishnu -has incarnated a portion of himself on earth. O king, your picturesque -city Kusasthali, like the city of Indra, is now called Dwārakā. There -reigns a portion of Kesava in the person of Baladeva. O king, confer -this daughter of thine upon him, who appears under the guise of a man. -He is an excellent bridegroom for this gem of a daughter and she is a -fit bride". - -Parāçara said:—Being thus advised by the deity springing from lotus, the -king returned to earth and beheld mankind, greatly reduced in size and -vigour and weakened in intellect. Thereupon that king, having -incomparable wisdom, repairing to his own city Kusathali which he saw -greatly changed, gave his daughter to Baladeva whose breast was as fair -and radiant as crystal. And beholding that damsel of excessive height -the king, whose banner is a palm tree, shortened her with the end of his -ploughshare. Being thus shortened she became like other women. Balarāma -thus married duly Revali, the daughter of Raivata. And the king, too -giving away daughter, retired to the mountain Himalaya and engaged in -penances with a subdued mind. - -SECTION II. - -Whilst Kakudmin Raivata was absent in the region of Brahmā, Rākshasas -named Punyjanas devastated his capital Kusasthali. His hundred brothers, -afraid of the enemies, fled in different directions and their -descendants the Kshatriyas settled all over the country. - -From Dhristha originated the Kshatriya race of Dharshtaka; the son of -Nabhaga was Nābhaga; his son was Ambarisa; his son was Virupa; his son -was Prishadāswa; his son was Rathinara, of whom it is said—"These -princes of Rathinara family, although Kshatriyas by birth, were called -Angerasas or sons of Angera and were Brāhmans and Kshatriyas". - -As Manu was sneezing Ikshawku was born from his nostril. He had a -hundred sons of whom the three well-known were Vikukshi, Nimi and Danda. -These and fifty under Sakuni were the rulers of the north. Forty-eight -were the rulers of the south. - -Being engaged in the celebration of an ancestral rite upon Ashtaka day -Ikshawku ordered Vikukshi to bring him flesh suitable for the offering. -The prince, therefore, went into woods and slew many a deer and other -wild animals for the purpose. Being exhausted with hunting he was -hungry; accordingly he sat down and ate a hare. And being refreshed he -carried the rest of the game to his father. Vaisishtha, the family -priest of Ikshawakus, was invited to consecrate the food; but he said -that it was impure on account of Vikuksh's having eaten a hare from -amongst it. Being thus informed by his spiritual preceptor the father -abandoned his son who, in consequence thereof, received the epithet -Sasāda (hare-eater). On the demise of his father he piously ruled over -the earth. A son, Puranjaya by name, was born to him. - -There took place a dreadful conflict in the Treta yuga between the gods -and demons in which the former were defeated. They accordingly repaired -to Vishnu for help and propitiated him by their adorations. Being -propitiated the primeval deity, the eternal ruler of the universe, -Nārāyana said to them—"What you have desired is known to me. Hear how -your desires shall be fulfilled. There is a foremost Kshatriya king -named Puranjaya, son of the royal saint Sasāda. Infusing a portion of -myself into his body I shall descend on earth and slay all the demons. -Do you so endeavour that Putanjaya might engage in the work of the -destruction of Asuras". Hearing those words the celestials bowed unto -the glorious Vishnu and went to Paranjaya and addressed him, saying, "O -foremost of Kshatriyas, we have come to thee to secure thy help in the -destruction of our enemies in which we have been engaged. It will not -behove thee to neglect our friendship who have come here". Being thus -addressed Puranjaya said—"If Indra, the lord of the three worlds, the -king of you all, who is known as the performer of hundred sacrifices, -agrees to carry me upon his shoulders, I shall then fight with your -enemies and help you". The celestials and Indra immediately said "so be -it". - -Thereupon Satakratu assumed the shape of a bull and the king mounted -upon his shoulder. And being invigorated by the power of the undecaying -God, the lord of all moveable and and immoveable things, he slew all the -Asuras in the battle between the gods and demons. And in consequence of -his destroying the Asura army whilst seated upon the hump of the bull he -obtained the appellation Kakutstha. The son of Kakutstha was Anenas, -whose son was Pritha, whose son was Viswagaswa, whose son was Arda, -whose son was Yuvanāswa, whose son was Sravasta, by whom the city of -Srāvasti was founded. The son of Sravasta was Vrihadawa whose son was -Kuvalayaswa. This prince, invigorated by the energy of Vishnu, slew the -Asura Dhundhu, who had disturbed the pious sage Uttanka, and he was -accordingly named Dhundhumara (slayer of Dhundhu). Whilst fighting with -the demon he was attended by his twenty one thousand sons, who all, with -the exception of three, were consumed by the fiery breath of Dhundhu. -These three Were Dhridhāswa, Chandrāswa and Kapilāswa. The son of -Dhridhāswa was Baryāswa, whose son was Nikumbha, whose son was -Sanhataswa, whose son was Krisāswa, whose son was Basenajit, whose son -was another Yuvanāswa. - -Being aggrieved in consequence of having no son he lived in the -hermitage of saints. And being worked up with compassion of sages -engaged in the performance of a religious ceremony for this offspring. -When half the night had passed away they finished the ceremony and -having placed a vessel of consecrated water upon the altar they slept. - -When they had slept the king, distressed with thirst, entered the -cottage and did not like to disturb the rishis. He then drank the water -in the vessel consecrated and rendered efficacious by sacred texts. - -When the Rishis got up in the morning, they said—"Who has drunk this -consecrated water? Drinking this the wife of the king Yuvanāswa would -have given birth to a valiant son". Hearing this the king said—"I have -unknowingly drunk this water". - -Accordingly a child was conceived in the belly of Yuvanāswa; it grew and -in proper time it ripped open the right side of the king and was born. -But the king did not die. The son being born the Rishis said—"Who will -be its nurse". There appeared the king of the celestials and said "He -shall have me for his nurse (mamayan dhāsyati)". He was thence called -Māndhāta. Indra put his fore-finger into the mouth of the infant, who -sucked it and drew it from heavenly nectar. And he grew up and became a -powerful king and brought the seven continents into his subjection. It -is said of him "From the rising of the setting sun all that is lighted -by his rays is the land of Māndhāta the son of Yuvanāswa". - -Māndhāta married Vindumati, the daughter of Sasāvindu end begot on her -three sons Purukutsa, Ambarisha and Muchukunda; he had also fifty -daughters. - -An ascetic, named Saubhari, versed in Rig Veda lived in the waters for -twelve years. There lived a huge fish, who was the sovereign, named -Sammada, He had a numerous progeny. His children and grand children used -to sport around him in all directions and he lived happily amongst them, -playing with them day night before the ascetic. Being disturbed in his -devotions that ascetic, in the waters, beholding the sport of the king -of fish with his children and grand children, thought within -himself—"Blessed is the being, who, although born in a degraded state, -is sporting with his children and grand children. This has created envy -in me and I wish to sport with my children and grand children". Having -thus made up his mind the ascetic speedily came up from the water and -being desirous of becoming a householder went to Māndhāta to demand one -of his daughters as his wife. - -Thereupon hearing of the arrival of the sage the king rose up from his -seat and worshipped him with libation. Having taken a seat Saubhari said -to the king—"I have made up my mind to marry. Do you, O king, give me -one of your daughters as a wife. Don't disappoint my love. If any one -comes to the race of Kakutstha with a desire he does not go back -disappointed. O king, there are many other sovereigns on this earth who -have got daughters; but thy family is renowned above all in granting -liberal gifts to them who come with that purpose. O king, you have got -fifty daughters—confer one of them upon me so that I may be relieved -from the anxiety I feel in consequence of the fear that my request may -not be granted". - -Parāçara said—Hearing the words of the sage and beholding his body worn -out with infirmities (he did not like to satisfy his desire)—but afraid -of an imprecation he much disturbed in mind and lowering his head -thought some time. The Rishi said—"What are you meditating upon, O king? -I have not asked for any such thing which you cannot give. Your daughter -must be given to somebody. But if you fulfill my desires what is there -that cannot obtained by you?" Thereupon the king; afraid of his -displeasure, said—"O illustrious sir, such is the practice in our -family, that daughters must be given to such fitting persons as they -shall themselves select. I did never expect that such a request would -come from you—I do not know why such a desire has taken place in your -mind. This has created perplexity in me and I am at a loss what to do". -Hearing that the sage thought within himself—"This is merely an indirect -way of not yielding to my request, I am an old man, having no -attractions for women and his daughters will not accept me. Whatever it -may be, I shall to that". Thinking thus, the sage said to Māndhāta—"If -such be the custom of your family—give orders that I may be admitted -into the interior of your palace. If any one of your daughters selects -me I shall take her as my wife—if none of them be willing, I shall -desist from such an attempt considering that I am too old for it". -Having said this the sage was silent. - -Being afraid of the imprecation of the sage, the king ordered the eunuch -to conduct him to the inner apartment. As he entered, he assumed a form -of beauty far exceeding that of men or gods. Addressing the princesses -his guide said to them—"Your father, young ladies, sends this pious sage -to you who wanted of him a bride. And the king has promised that he will -give her to him who will select him". Hearing these words the princesses -were all excited with desire and passion, and like a troop of female -elephants encircling the lord of the herd, they all contended to have -him as their husband. They said to one another—"Away away, sister, I -shall take him as my husband. He has already been selected by me; he is -not a meet bridegroom for you. He has been purposely created by Brahmā -for me as I have been created to become his wife. As soon as he entered -the house I selected him as my husband; why do you prevent him from -becoming so?" Thus there arose a conflict amongst the daughters of the -king, each contending that I have selected him as my husband. While that -blameless sage was thus selected by all the princesses the eunuch went -to the king and with down cast looks reported to him what had taken -place. Having received all information, the king, perplexed the more, -thought—"What is all this! What I am to do now! What is it that I have -said" and then with extreme reluctance gave away all his daughters to -the sage. - -Thus the wished-for marriage of the great sage was accomplished and he -took away all the princesses to his hermitage. Thereupon he ordered -Viswakarmā like second Brahmā, the inventor of art, to construct -separate palaces for each of his wives, to furnish each palace with -elegant couches and seats and furniture and to attach to them spacious -yards, groves with reservoirs of water where the wild ducks and swans -should sport amidst beds of lotuses. Thereupon the celestial architect -carried out the orders of the sage. And at the behest of the great sage, -Saubhari, the divine and inexhaustible treasure Nanda lived there -permanently. - -Thereupon the princesses entertained there day and night all their -guests and dependant with richest and choicest viands. - -Once on a time the king, attracted by his affection for the daughters, -went to the hermitage of the great ascetic to learn whether his -daughters were in poverty or happiness. Repairing there he beheld a -number of crystal palaces, brilliant as the rays of the sun and -picturesque gardens and tanks. Entering one of the palaces and embracing -his daughter, the king said to her with tears of affection and delight -in his eyes—"Dear child, tell me how are you here. Are you happy here or -not? Does the great sage treat you kindly? Do you remember thy early -home?" Being thus addressed the daughter said to her father—"O father, -this palace is picturesque surrounded by charming gardens with birds -emitting sweet notes, and tanks abounding in full-blown lotuses. I have -got here rich viands, fragrant unguents, precious ornaments, costly -clothes, soft beds and every other thing that wealth can give. But still -then, why should I not remember my early home. By thy favour I have -obtained all these things. But there is one source of my grief—my -husband never goes out of my house. He is solely attached to me and is -always at my side; he never goes to my sisters; for this my sisters are -sorry; this is the only cause of my uneasiness". Being thus addressed he -went to the second palace and embracing his daughter and taking his seat -he put the same question. The same account of the enjoyment of palaces -and other things was given by her; she also made the same complaint that -the sage was solely attached to her and paid no attention to her -sisters. Hearing this the king went round all the palaces, put the same -question to all his daughters and received the same reply. Having his -heart filled with satisfaction and wonder he repaired to the glorious -Saubhari who was alone and reverentially said to him—"O illustrious -sage, marvellous is thy power—I have never seen this in any other -person. Oh great is the reward of thy austere penances". Having bowed -unto the sage and been welcomed by him with great reverence the king -lived with him for some time and enjoying the pleasures of the place -returned to his capital. - -As time went on the daughters of Māndhāta bore to Saubhari one hundred -and fifty sons. Gradually he became more and more attached to his -children and his mind was wholly engrossed with selfish thoughts. He -always used to think—"When will these sons of mine speak to me in sweet -accents? When will they learn to walk? When will they attain to youth? -When shall I see them wedded? When shall I behold them with their sons?" -With these anticipations, he spent some time and at last thought "What -exceeding folly is mine! There is no end of desires even in ten thousand -or a hundred thousand years. With one desire gratified another springs -up. I have seen my infants walk—I have seen their youth, their manhood, -their marriage, their children, still my desires are not gratified and -mind longs after seeing the descendants of their descendants. When I -shall see them another desire will spring up. When that is satisfied -another wish will be engendered. - -"How can the growth of desires be prevented? I have now learnt that -there is no end of desires till death. His mind can never be devoted to -the supreme spirit who is a perpetual slave of desires. My devotions, -whilst I was in the waters, were thwarted by my attachment to my friend, -the fish. The outcome of that connection was my marriage and the result -of that marriage is the cycle of worldly desires. Birth with one body is -a source of many ills. By my marriage with the princesses I have got one -hundred and fifty sons so my miseries have been multiplied to that -extent. And they will be infinitely multiplied by their children, by -their wives and their progeny—thus a married life is a source of -individual anxiety. My devotions, which I practised in the waters, have -been thwarted by my worldly wealth and I have been beguiled by the -desire for the progeny which was created in me by the association with -Sammada. For the ascetics separation from the world is the only way to -liberation; association with others is a source of many evils. Even the -most accomplished ascetic is degraded by worldly attachments what to -speak of those whose observances are incomplete. Though my intellect has -been possessed by the desire of married life still I shall exert myself -for the salvation of my soul so that freed from human infirmities I may -be released from human sufferings. For that purpose by austere penances -I shall propitiate Vishnu, the creator of the universe whose form cannot -be ascertained, who is smaller than the smallest, larger than the -largest, the source of darkness and light—the king of gods. May my mind, -freed from sins, be devoted to his body which is both descrete and -indescrete substance, boundlessly mighty, at one with the universe so -that I may not be born again. I seek the refuge of that Vishnu, who is -the teacher of teachers, who is identical with, all beings, the pure -eternal lord of all, without beginning, middle or end and besides whom -there exists nothing". - -SECTION III. - -Parāçara said—Having thus thought within himself Sauvari renounced his -children, his home, his splendour and wealth and repaired with his wives -to the forest. Having daily performed there the observances of the -ascetics called Vaikhānasas (or ascetics having families) he cleansed -himself from all iniquities. When his mind was ripe and freed from -passions he concentrated in his spirit the sacramental fires and became -a religious mendicant. Then having made over all his actions to the -glorious god he attained to the condition of Achyuta which is above -change, the vicissitudes of birth, transmigration or death. Whoever -shall read, hear, remember, or understand this story of Sauvari and his -marriage with the daughters of Māndhāta, shall never, for eight -successive births, be addicted to evil thoughts nor shall he act -unrighteously, nor shall he think of improper objects—nor shall he be -subject to selfishness; I shall now describe to you the progeny of -Māndhāta. - -The son of Ambarisha, the son of Māndhāta, was Yuvanāswa; his son was -Harita from whom sprang Angirāsa Hāritas. - -In the regions below the earth, the Gandharvas named Mauneyas, six -million in number, had defeated the snake-gods, usurped their kingdom -and stolen away all their precious jewels. Defeated by the Gandharvas -the serpent chiefs addressed the lord of celestials, sleeping on the -surface of the ocean of milk as he awoke from his sleep; and the -blossoms of his lotus eyes opened as he listened to their hymns. - -They all bowing said—"How shall we be relieved from the fear of these -Gandharvas?" Where to the glorious god replied—"I shall enter into the -person of Purukutsa, the son of Māndhāta, the son of Yuvanāswa and slay -all the Gandharvas". On hearing these words the snake-gods bowed and -went away and returning to their country sent Narmadā to secure the help -of Purukutsa. - -Accordingly Narmadā went to Purukutsa and led him to the regions below -the earth, where, being filled with the energy of Vishnu he slew all the -Gandharvas. He then returned to his own house. And the snake-gods -conferred upon Narmadā a boon that whosoever should think of her, -mention her name, should never have any fear from the snakes. This is -the invocation: "Salutation unto Narmadā in the morning; salutation unto -Narmadā at night, salutation to thee O Narmadā, save me from this -serpent's poison". Whoever shall repeat this day and night shall not be -bitten by a serpent in the dark or in entering a room. Nor shall he, who -shall remember this, suffer from poison, when he eats even food mixed -with it. They also conferred a boon on Purukutsa that none in this -family shall be bitten. - -Purukutsa begot on Narmadā a son, named Trasadasya, whose son was -Sambbuta, whose son was Anaranja, who was killed by Rāvana when he -traversed the country for conquests. Anaranja's son was Prishadaswa; his -son was Haryyaswa; his son was Sumanas; his son was Tridhanwan; his son -was Trayyaruna; his son was was Satyavrata who received the name of -Trisanku and was degraded to the state of a Chandāla or outcast. Once on -a time there was a famine for twelve years. He used to suspend flesh -upon a fig-tree on the banks of the Ganges for the wife and children of -Viswamitra—he did not give it with his own hands for he might not accept -the present of a Chandāla. For this Viswamitra was highly pleased and -took him in his living body to heaven. - -The son of Trisanku was Haris Chandra, whose son was Rohitaswa, whose -son was Harita, whose son was Chunchu, who had two sons named Vijaya and -Sudeva. Ruruka was the son of Vijaya and his son was Vrika whose son was -Bahu, This king was defeated by the tribes of Haihayas and Tālajanghas -and his country was devastated by them for which he fled into woods with -his wives. One of those was pregnant and the rival queen being jealous -gave her poison to prevent her delivery and the child was confined in -the womb for seven years. And Bahu, being stricken in years, died near -the hermitage of the sage Aurva. Having constructed the funeral pile the -queen was about to ascend it when the sage Aurva, who was cognisant of -past, present and future came out of the cottage and prevented her -saying—"Hold, hold! This is sinful; there is in thy womb a heroic -king—the sovereign of many kingdoms, the offerer of many sacrifices, the -slayer of his enemies and a lord paramount. Do not commit such an -unrighteous act". Being addressed thus the queen gave up her intention. -The sage then took her to his own cottage and after some time she gave -birth to a valiant son—and with him the poison came out. And after -performing ceremonies consequent upon birth, Aurva gave him, for that, -the name of Sagara (from sa with and gara, poison). He then invested him -with the sacred cord, taught him the Vedas and the use of all weapons -and especially those of fire called after Bhārgava. When Sagara grew up -he one day asked his mother, saying—"O mother why are we living here? -Who is my father? Where is he?" Being thus questioned his mother related -to him everything. Hearing this he was greatly enraged and promised to -recover his father's kingdom and destroy the Haihayas and Tālajanghas by -whom it had been devastated. When he grew up he destroyed all the -Haihayas and would have also destroyed the Sakas the Yavanas, Kambojas, -Paradas, and Pahnavas, had they not solicited the protection of -Vasishtha, the family priest of Sagara. - -Vasishtha, making them deprived of their power, although living, thus -said to Sagara—"O my child, these, are already dead. What is the use of -pursuing them? To keep up your vow I have made them renounce their own -religion and the company of twice-born ones". Sagara reverentially -obeyed the request of his spiritual guide and imposed upon them peculiar -distinguishing marks. He made the Yavanas shave their heads entirely and -the Sakas partially. The Paradas wore their long hair and the Pahnavas -allowed their beards to grow according to his command. He withdrew from -these and other Kshatriya races the privilege of offering oblations to -fire and studying the Vedas. And being thus deprived from the -performance of religious rites and having been abandoned by the Brāhmins -they all became Mlechasas. Having thus recovered his kingdom Sagara -ruled over the earth having seven continents with undisputed sway. - -SECTION IV. - -Parāçara said:—Sagara had two wives Sumati, the daughter of Kasyapa and -Kesini, the daughter of king Viderbha. Having no offspring the king -earnestly solicited the help of the sage Aurva who conferred upon him a -boon that one wife should bear him a son who would keep up the race and -the other sixty thousand sons; but he allowed them to make their -election. Kesini chose to have one son and the other chose to have sixty -thousand. Within a few days Kesini gave birth to a son named Asamanjas -who upheld the family and Sumati the daughter of Vinata gave birth to a -sixty thousand sons. Asamanjas had a son whose name was Ansumat. - -Asamanjas was very wicked from his boyhood. His father hoped that with -manhood he would reform his conduct. But he continued same even with age -so his father renounced him. The sixty thousand sons of Sagara followed -the example of their brother Asamanjas. The sons of Sagara having thus -trodden the paths of virtue and piety in the world the celestials went -to the ascetic Kapila, who was free from guilt, versed in learning and -in whom was a portion of Vishnu. Having bowed unto him they said—"These -sons of Sagara have followed the conduct of Samanjas. If they continue -so how will the world be upheld? Thou art incarnate for the protection -of the world". Hearing this Kapila said—"They shall soon be destroyed". - -Thereupon Sagara undertook the celebration of a horse sacrifice. They -were all engaged to look after the horse. Nevertheless some one stole -the horse and carried it to the region below the earth. He then ordered -them to search out the steed. Then following the impressions of its -hoofs with perseverance they dug downwards each for a league. And coming -to the region beneath they saw the horse walking freely. They saw at a -distance Kapila, illuminating with the radiance of his person all the -quarters, up and down like unto the autumnal sun freed from clouds. Then -with uplifted weapons they rushed towards him, saying—"Slay him, slay -him; this villain has spoiled our sacrifice; he has stolen our horse". -Then turning his eyes a little Kapila looked towards them and with the -sacred flame that came out of his body, the sons of Sagara were in no -time reduced to ashes. - -When Sagara came to know that all his sons, whom he had sent in quest of -the horse, had been destroyed by the might of the sage Kapila he sent -Asamanja's son to bring the animal. Ansumat, proceeding by the path -which Sagara's sons had dug, arrived where Kapila was and reverentially -bowing unto him so pleased him that he said—"Go my son and gave over the -horse to your grand father; ask of me a boon; thy grand-son shall bring -down the river of heaven on earth". Ansumat begged of the glorious Rishi -a boon that his uncles, who had died on account of his displeasure -although unworthy of it, might be raised to heaven. The Rishi said—"I -have told you that your grandson shall bring down the Ganges upon earth. -When the ashes and bones Sagara's sons shall be washed by her waters -they shall be raised to heaven. Such is the glory of the stream that -issues from the toe of Vishnu that they all, who bathe in it -intentionally or accidentally, go to heaven. Even those shall go to -heaven whose bones, skin, fibres, hair or any other part shall be left -after death upon the earth which is contiguous to the Ganges". Thereupon -reverentially bowing unto the sage and taking the steed, he went where -his grandfather was celebrating the sacrifice. On receiving back the -horse Sagara completed the sacrifice and in memory of his sons he gave -the name of Sagara[256] to the chasm which they had dug. - -The son of Ansumat was Dilipa; his son was Bhagiratha who brought down -the Ganges on earth, whence she is called Bhāgirathi. The son of -Bhagiratha was Sruta, whose son was Nabhaga, whose son was Ambarisha, -whose son was Sindhudwipa, whose son was Ayutaswa, whose son was -Rituparna, the friend of Nala, well-skilled in dice; the son of -Rituparna was Sarvakāma, whose son was Sudāsa whose son was Sandasa -named also Mitrasaha. - -Once going out on hunting, the son Sudāsa met with a couple of tigers -who had cleared the forest of the deer. He killed of these tigers with -an arrow. At the time of dying the form of the animal was changed and it -assumed that of a dreadful and hideous fiend. And the second disappeared -saying—"I shall take vengeance upon you". - -After some time Saudāsa celebrated a sacrifice which was conducted by -Vasishtha. At the end of the ceremony Vasishtha went out when the Raksha -assuming the shape of Vasishtha said—"The sacrifice is finished to-day. -You must give me flesh to eat; I shall just now come back". Having said -this he went away and transforming himself into the shape of the cook -prepared some human flesh. Saudāsa placing it on a dish of gold, waited -for Vasishtha. As soon as the sage came back the king offered to him the -dish. Thereat the sage thought—"Alas! what improper conduct on the part -of the king that he is offering me flesh!" Then by virtue of his -meditation he came to know that it was human flesh. Being worked up with -ire accordingly he imprecated the king—"Since you have offered, though -you know it, to such holy men as we are what should not be eaten, -henceforth, your appetite shall be excited by similar food". - -The king said—"It was yourself who commanded this food to be prepared". -Vasishtha said—"By me, how could that have been". And being engaged in -meditation again he found out the whole truth. Being pleased with the -king he said—"The food to which I have doomed you shall not be your -sustenance for ever; it shall be only so for twelve years". And the -king, taking water in his palms addressed himself for cursing the sage -but gave up his intention, being reminded by his queen Madayanti that it -ill became him to imprecate a curse upon a holy teacher who was the -guardian divinity of the family. Unwilling to throw the water upon the -earth lest it should wither up the grain for it was filled with -malediction and being equally unwilling to throw it up into the air lest -it should blast the clouds and dry up their contents, he threw it upon -his own feet. Scalded by the heat which was in the water on account of -his angry imprecation the feet of the king became spotted black and -white and he therefore obtained the name of Kalmashapāda (i.e. having -spotted feet). - -On account of Vasishtha's curse the king used to become a cannibal every -third night and travelling through the forests devoured many men. Once -on a time he saw a pious sage engaged in dalliance with his wife. And -beholding that terrible Rākshasa form they fled away in fear but he got -hold of the husband whilst they escaping. Thereupon the wife of the -Brāhman begged of him her husband again and again—"Thou art the great -king Mitrasaha, the pride of Ikshwaku race—not the Rākshasa. It is not -proper for thee who knowest the nature of women, to carry off my husband -and devour him". In vain did she lament in many ways; he devoured the -Brāhman as a tiger devours a deer. Being worked up with ire the -Brāhman's wife addressed the king and said—"Since, you have devoured my -husband before I was satiated in his company, you shall die as soon as -you shall associate with your queen". Having thus cursed him she entered -the flames. - -After the expiration of twelve years when he was freed of the curse, he, -being desirous of dallying with his wife, thought of Madayanti who -reminded him of the curse of Brahmani. He, therefore, abstained from -conjugal intercourse. Being childless he solicited the help of Vasishtha -and Madayanti became pregnant. The child was not born for seven years, -and the queen divided the womb with a sharp stone and a son was born who -was named Asmaka. The son of Asmaka was Mulaka. When the Kshatriyas were -rooted out from the earth, he was concealed by a number of women, hence -he was called Narikavachā (having woman for armour). The son of Mulaka -was Dasaratha; his son was Ilavile; his son was Viswasaha; his son was -Khatwanga, called also Dilipa, who, being invited by the gods in a war -with the Asuras, destroyed a number of them. Being pleased thereby the -celestials asked him to pray for a boon. Dilipa said—"If you press me to -accept a boon, tell me what is the duration of my life". The god said -"The length of your life is but an hour". Thereupon Khatwanga, who was -gifted with great velocity, came down, in his easy-coursing car to the -world of mortals. Having reached there, he prayed and said—"If my soul -has never been dearer to me than the sacred Brāhmans; If I have never -deviated from the satisfaction of duty; if I have never looked upon -gods, men, animals, vegetables, and all created things as different from -the imperishable, may I then attain unswervingly to that divine being, -upon whom the holy sages meditate". - -Having thus spoken he was united with that supreme being—Vāsudeva who is -the preceptor of all the gods, who is abstract existence and whose form -cannot be described. Thus he was united with Vāsudeva and obtained -absorption. - -A stanza was cited by the seven rishis in the days of yore—"There shall -be no king on earth like Khatwanga. He came from heaven, dwelt an hour -on earth, and became united with three worlds by means of his liberality -and knowledge of truth". - -The son of Khatwanga was Dirghābahu, whose son was Raghu, whose son was -Aja, whose son was Dasaratha. The glorious god, from whose navel the -lotus springs, was born for the protection of the world, as the four -sons of Dasaratha—namely Rāma, Lakshmana, Bharata and Satrughna. While a -boy Rāma was taken by Viswamitra to protect his sacrifice and slew -Tadakā. In the sacrifice, Māricha was slain and thrown away. Suvahu and -others were also slain by him. He removed the iniquity of Ahalyā by -merely looking upon her. Arriving at the palace of Janaka he easily -broke the bow of Maheswara, and received Sitā, self-born daughter of the -king Janaka as the meed for his prowess. He humbled the pride of -Parusharama—the Ketu of the Haihaya race and the slayer of all -Kshatriyas. At the behest of his sire and not being sorry for the loss -of kingdom he went to woods accompanied by his brother Lakshmana and his -wife, where he destroyed in battle Viradha, Kara, Dusana and other -Rākshasas, the headless demon Kavandha and Vali the king of monkeys. -Having constructed a bridge across the deep and slain all the Rākshasas, -he brought back his spouse Sitā who had been carried away by the -Ten-necked Rāvana. Having purified her by the fiery ordeal, and -accordingly her virtue chanted by the celestials, he returned with her -to Ayodhyā. - -Having slain a number of Gandharvas, Bharata became the master of their -country and having slain the Rākshasa chief Lavana, the son of Madhu, -Satrughna took possession of their capital Muthrā. - -Having thus by their unequalled might and strength the world from the -grasp of the wicked, Rāma, Lakshmana, Bharata and Satrughna went back to -heaven and were followed by those inhabitants of Kosala who were -one-mindedly devoted to those incarnate portions of Vishnu. - -Rāma had two sons one was named Kusa and the other Lava. Lakshmana too -had two sons by the name of Angada and Chandraketu. The sons of Bharata -were Taksha and Pushkara. Subāhu and Surasena were the sons of -Satrughna. - -The son of Kusa was Atithi, whose sort was Nishadha, whose son was Nala, -whose son was Nabhas, whose son was Pundarika, whose son was -Kshernadhanwan, whose son was Devanika, whose son was Ahinagu, whose son -was Paripatra, whose son was Dala, whose son was Chhala, whose son was -Uktha, whose son was Vajranābha, whose son was Sāukanātha, whose son was -Abhyuthitaswa, whose son was Viswasaha whose son was Hiranyanabha, who -was a pupil of the great ascetic Jamini and imparted spiritual knowledge -upon Jajnawakla. The son of this pious king was Pushya whose son was -Dhruva Sandhi, whose son was Sudarsana, whose son was Agniverna, whose -son was Sighra, whose son was Maru who, by virtue of his power of -devotion, is still living in the village called Kalpā and who in future -will be the restorer of the Kshatriya race in the solar dynasty. Maru's -son was Prasusruta, whose son was Susandhi, whose son was Amarsha, whose -son was Mahaswat, whose son was Visrutavat, whose son was Vrihadbala, -who was slain in the great war by Abhimanyu, the son of Arjuna. These -are the most illustrious kings is the race of Ikshawku. Whoever hears of -account of them will be freed from all sins. - -SECTION V. - -The son of Ikshawku, by name Nimi, instituted a sacrifice for a thousand -years and appointed Vasishtha as the presiding priest. Vasishtha said to -him—"I have been already appointed by Indra for presiding at a sacrifice -for five hundred years. Wait for some time, I shall come and officiate -as a priest at your sacrifice". Being thus addressed the king did not -answer. And Vasishtha went away supposing that he had agreed. Nimi in -the meantime engaged Gautama and other ascetics and conducted the -sacrifice. After the sacrifice of the king of celestials had been -finished, Vasishtha hurried on to celebrate Nimi's sacrifice and found -that it was being conducted under the superintendence of Gautama. -Vasishtha then imprecated a curse upon the king who was asleep, saying -"Since the king, not informing me, has entrusted Gautama with the charge -of the sacrifice, he shall cease to exist in a corporeal form". When -Nimi got up he came to know what had happened and in return imprecated a -curse upon his unjust preceptor that he should also cease to exist in a -corporeal form as the punishment of uttering a curse upon him without -previously communicating with him. Nimi then gave up his bodily form. -The spirit of Vasishtha, also renouncing his body, was united with the -spirits of Mitra and Varuna for some time, when at last on account of -their lustful desire for the nymph Urvasi he was born again in a -different body. Nimi's body continued to be handsome and being embalmed -with fragrant oils and resins it was not decomposed and remained like -the corpse of one just dead. When the gods arrived there to receive -their portion on the completion of the sacrifice the priests requested -them to confer blessings upon the celebrator of the sacrifice. And being -ordered by the celestials for the same Nimi said—"O celestials, you -remove all ills from the world. There is not in the world a greater -cause of distress than the separation of soul and body. I therefore wish -to dwell in the eyes of all beings and not to take up a corporeal form -any more". The celestials agreed to this and Nimi was placed by them in -the eyes of all living beings and therefore their eye-lids are ever -opening and shutting. As Nimi had no son the sages were afraid that the -earth would have no ruler. So they churned the body of the king and a -son was born who was named Janaka. As his father had no body Janaka was -also called Videha. He also received the name of Mithi for having been -produced by mathana or agitation. The son of Janaka was Udavasu, whose -son was Nandivarddana, whose son was Suketu, whose son was Devarata, -whose son was Vrihaduktha, whose son was Mahavirya, whose son was -Satyadhristi, whose son was Dhrishtaketu, whose son was Haryyaswa, whose -son was Maru, whose son was Pratibandhaka, whose son was Krisaratha, -whose son was Krita, whose son was Vibudha, whose son was Mahadhriti, -whose son was Kritirāta, whose son was Mahadhriti, whose son was -Suvarnaroman, whose son was Haraswaroman, whose son was Siradhwaja. - -Siradhwaja ploughing the field, to make it ready for a sacrifice which -he undertook in order to obtain progeny, there sprang up in the furrow a -damsel who became his daughter Sitā. The brother of Siradhwaja was -Kusadhwaja who was king of Kasi. His son was named Bhanumat whose son -was Satadhyumna, whose son was Suchi, whose son was Urjjavaha, whose son -was Satyadwaya, whose son was Kuni, whose son was Anyana, whose son was -Retujit, whose son was Arishtanemi, whose son was Srutayas, whose son -was Sanjaya, whose son was Kshemari, whose son was Anenas, whose son was -Minaratha, whose son was Satyaratha, whose son was Upagu, whose son was -Sruta, whose son was Saswata, whose son was Sudhanwan, whose son was -Subhāsa, whose son was Susruta, whose son was Jaya, whose son was Rita, -whose son was Sunaya, whose son was Vitahadya, whose son was Dhriti, -whose son was Bahalaswa, whose son was Kriti with whom ended the family -of Janaka. These are the kings of Mithilā who shall be principally -well-versed in spiritual knowledge. - -SECTION VI. - -Maitreya said:—"O revered sir, you have described to me the solar -dynasty but I wish to hear now of the kings of the lunar dynasty, who -are still well-known for their glorious deeds. It behoves you to relate -it gladly to me". - -Parāçara said:—O foremost of Munis, hear from me, a description of the -illustrious family of the moon which has produced many well-known kings -of the earth. This family is adorned with many kings gifted with regal -qualities of strength, valour, magnificence, prudence and energy such as -Nahusha, Yayati, Kartavirya, Yaryuna and others. Hear I shall describe -this family to you. - -Atri was the son of Brahmā, the creator of the universe, who originated -from the lotus that grew from the navel of Nārāyana. The son of Atri was -Soma whom Brahmā made the king of plants, Brāhmans and of the stars. -Some celebrated a Rajshuya sacrifice and on account of the glory derived -therefrom and the vast sovereignty which he had acquired he grew haughty -and licentious. He carried off Tārā, the wife of Vrihaspati, the -preceptor of gods. - -Soma did not give up Vrihaspati's wife though he was again and again -requested by him, commanded by Brahmā and remonstrated by the holy -sages. Usanas, who was an enemy of Vrihaspati, took the side of Soma. -Rudra, who was a pupil of Angiras, the father of Vrihaspati, assisted -his fellow student. Because their preceptor Usanas joined Soma, Jambha, -Kujambha, all the Daityas, Dānavas and other enemies of the celestials -came to his help. Indra and all other celestials assisted Vrihaspati. - -Thus there took place a terrible combat which being on account of Tāraka -was called Tarakāmaya or Tarakā war. In this the celestials led by Rudra -hurled their weapons upon the Asuras and the Asuras equally overwhelmed -the gods with weapons. Thus in the conflict between the gods and demons -the universe, greatly overwhelmed, sought protection of Brahmā. -Thereupon the glorious God asked Usanas with the demons and Rudra with -the celestials to desist from fighting and give back Tārā to Vrihaspati. -Finding that she was pregnant Vrihaspati desired her no longer to keep -her burden and in satisfaction of his orders she was delivered of a son -whom she kept in a clump of long Munja grass. And the child as soon as -it was born proved its character of divinity by its radiance. Beholding -both Vrihaspati and Soma fascinated by the beauty of the child the -celestials, to know whose son it was, asked Tārā, saying "O damsel whose -son is he? Is he Vrihaspati's or Soma's". Being thus addressed Tārā was -ashamed and did not answer. - -Though she was repeatedly asked by the celestials she was still mute and -the child, being enraged, was about to curse her, saying—"Unless, O vile -woman, you immediately speak out, who is my father, I shall so punish -you for your useless shame that no woman in future shall speak the -truth". Brahmā again interfered and pacifying the child said, addressing -Tara "Tell me my daughter, is this the child of Vrihaspati or of Soma?" -"Of Soma," said Tārā flushing. Thereupon the countenance of the king of -constellations became bright, and expanded with joy. He at once embraced -his son and said—"Well done my boy, forsooth thou art wise". And -accordingly the boy was named Budha. - -I have already described how Budha begot Pururavas on Ilā. Paruravas was -a prince famous for liberality, devotion, magnificence, love of truth -and beauty. Having incurred the curse of Mitra and Varuna, Urvasi made -up her mind to live in the land of mortals and descending there saw -Pururavas. As soon as a she saw him she forgot all reserve and not -caring for the comforts to heaven became greatly attached to him. And -finding her far superior to all other females in beauty, elegance, -symmetry, and delicacy, Pururavas was equally enamoured of her. Both the -man and the woman were equally attached to each other and thought no -more of any other object. The king then boldly said—"Fair woman, I love -you; have pity on me and return my affection". Urvasi turning her face a -little through modesty said—"I will do so, if you satisfy the conditions -I propose to you". - -"What are they?" asked the king "speak them out". "I have two rams" said -the nymph "which I love like my children; they must be kept by my -bed-side and shall not be allowed to be carried away. You must not be -seen by me undressed and clarified butter alone shall be my food". The -king readily agreed to these terms. - -After this Pururavas and Urvasi lived together for sixty one thousand -years in Alakā, sporting amidst the groves and lakes of Chaitraratha -abounding in lotuses and the other forests. By these enjoyments Urvasi's -attachment increased every day and she forgot all desire for residing in -the region of immortals. In the absence of Urvasi heaven appeared devoid -of beauty to the celestials, nymphs, genii and quiristers. Knowing the -engagement that Urvasi had contracted with the king, Viswasvasu was -appointed by the Gandharvas to bring about its dissolution. And coming -by night to the room where they were sleeping he carried off one of the -rams: Urvasi got up by its cries and exclaimed—"Ah me! who has stolen -one of my children: Had I got a husband this would not have taken place. -To whom shall I go for help?" The king heard the lamentations but could -not go lest he might be seen undressed. The Gandharvas then took away -another ram. Again hearing the sound of its being stolen away in the sky -she lamented saying—"Alas I have got no husband. I have taken the -shelter of a dastardly person". Thinking "it is darkness" the king took -up a dagger and pursued them, saying—"stop, O wicked I shall soon slay -you". Immediately the Gandharvas created a flash of brilliant lightning -in the room and the king was seen undressed by Urvasi. The contract was -broken and she instantly disappeared. And leaving behind the rams the -Gandharvas too went to the region of the celestials. Taking the rams, -the king, delighted came back to his bed-room but found no Urvasi. Not -finding her he wandered naked all over the world like a maniac. At -length arriving at Kurukshetra he saw Urvasi sporting with four other -nymphs in a lake abounding in lotuses. Like a mad man the king neared -him and exclaimed—"O my wife, wait, speak with me, O thou of an iron -heart". Urvasi replied—"O great king useless is this inconsiderate -attempt. I am now pregnant, go away just now and come here again after a -year when I shall give you a son and remain with you for one night". -Being thus solaced Pururavas came back to his capital. Urvasi then said -to her mates. "This king is that excellent man bring drawn by whose -attachment I lived for such a long time". Hearing this the other nymphs -said, "Great is his beauty; we too with him could live happily for -ever". - -After the expiration of a year the king again came to that place and -Urvasi gave him a son by the name of Ayus. Living with him for one night -she again became pregnant to bear to him five sons. She then said to the -king—"O king all the Gandharvas, on account of their regard for me, are -ready to confer upon thee a boon. Do thou pray for it". The king said—"I -have slain all my enemies—my faculties are all very powerful; I have -friends, relations, armies and treasures; so there is nothing which I -want but living with my Urvasi in the same region. So I wish to live -with her always". - -After he had spoken this the Gandharvas brought to him a vessel with -fire and said,—"Take this fire and according to the precepts of the -Vedas divide it into three parts: then offer oblation to it for Urvasi -and your desires shall thus be gratified". The Gandharvas having said -this, the king took the vessel and went away. Then coming to a forest he -thought—"Oh, what stupid I am; I have brought this vessel but not -Urvasi". Then leaving the vessel there he came back to his capital. When -half the night had passed he awoke and thought—"The Gandharvas conferred -upon me this vessel of fire to enable me to live with Urvasi. I have -left that in the forest. I shall go there to bring it". Having said this -he went there but did not find the vessel. Then beholding a young -Ashwattha tree growing out of a Sami plant he argued within himself—"I -left here a vessel of fire and I now see a young Ashwattha tree growing -out of a Sami plant. I shall take this type of fire to my capital and -having created fire by their attrition I will worship it". - -Having thus made up his mind he took the plants to his city and made -their wood for attrition with pieces of as many inches as there are -syllables in the Gayatri. He recited that verse and rubbed together -sticks of as many inches as he recited syllables in the Gayatri, Having -created fire there-from he divided it into three portions according to -the precepts of the Vedas and offered oblations to it with the view of -obtaining re-union with Urvasi. Having performed many sacrifices with -this fire he attained to the region of the Gandharvas and suffered no -more separation from his beloved Urvasi. Thus fire, that was at first -one, was made three-fold in the present Manwantara by the son of Ilā. - -SECTION VII. - -Pururavas had six sons—Ayus, Dhimat, Amāvasu, Viswavasu, Satayus, and -Srutayus. The son of Amāvasu was Bhima, whose son was Kānchana, whose -son was Suhotra, whose name was Jahnu. Whilst celebrating a sacrifice -this king beheld the whole of the place over-flowed with the waters of -the Ganga. Being offended therefore with his eyes red with anger he -united the spirit of sacrifice with himself and by the power of his -devotion drunk up the river. Thereupon the celestials and the sages -pleased him and got back Gangā in the capacity of his daughter.[257] - -The son of Jahnu was Sumanta, whose son was Ajaka, whose son was -Valakāswa, whose son was Kusa, who had four sons, Kusamba. Kusanābha, -Amurttaya and Amāyasu. - -Kusambha engaged in devout penances with the object of having a son -equal to Indra. Beholding the intensity of his devotions, Indra himself -took birth as his son lest a prince equally powerful like him might be -born. He was accordingly born as Gadhi or Kausika. Gadhi had a daughter -called Satyavati. Richika, one of the descendants of Bhrigu, wanted her -in marriage. The king was reluctant to give his daughter in marriage to -a peevish old Brāhmin and wanted from him as the bridal present a -thousand fleet steeds whose colour should be white with one black ear. -Having propitiated Varuna, the god of ocean, Richika obtained from him, -at the holy place called Awatirtha a thousand horses. And giving them to -the king he married his daughter. - -In order to have a son he prepared a dish of rice, barley and pulse with -butter and milk for his wife to eat. And being requested by her he made -a similar mixture for her mother, by partaking of which she should give -birth to a martial prince. Keeping both the dishes with his wife and -giving her instructions which was intended for her and which for her -mother, the sage went to the forest. At the time of taking the food her -mother said to Satyabati—"Daughter, every one wants to have a son gifted -with great qualities—and no body wishes to be excelled by the qualities -of his mother's brother. It is therefore desirable for you to give me -the food which your husband has set apart for you and to partake of that -intended for me; for my son shall be the sovereign of the world. What is -the use of wealth, strength and prowess for a Brahmin". Being thus -addressed Satyavati gave her own food to her mother. - -When the sage came back from the forest and saw Satyavati he said to -her—"Sinful woman, what hast thou done? Your body appears as very -fearful to me. Surely thou hast taken the food which was intended for -thy mother. Thou hast committed a wrong. That food I had consecrated -with the properties of power, strength and heroism; whereas your food -was consecrated with the qualities of a Brāhman—gentleness, knowledge -and resignation. As you have exchanged messes your son shall follow a -warrior's propensities and use weapons, and fight and slay; your -mother's son shall be born with the desires of a Brāhmin and shall be -devoted to peace and piety". Hearing this Satyavati fell at her -husband's feet and said—"I have done this through my ignorance. Be thou -propitiated so that I may not have such a son. If this is inevitably let -my grand son be such, not my son". Being thus addressed the sage -said—"So be it". - -Thereupon she gave birth Jamadagni and her mother brought forth -Viswamitra. Satyavati afterwards became the Kausiki river, Jamadagni -married Renukā the daughter of Renu, born in the race of Ikshwaku and -begot on her a son, Parusarāma the destroyer of the Kshatriya race, who -was a portion of Nārāyana, the preceptor of the universe. Sunasepha was -conferred upon Viswamitra by the celestials as his son, who became known -as Devarata. Viswamitra had other sons—Madhuchandra, Yaya, Kritadeva, -Devashtaka, Kachapa and Hareetaka. These founded many families, all of -whom were known by the name of Kausikas, and inter-married with the -families of various Rishis. - -SECTION VIII. - -Ayus, the eldest son of Pururavas, married the daughter of Rahu upon -whom he begot five sons, Nahusha, Kshatravridha, Rambha, Raji and -Anenas. - -The son of Kshatravridha was Suhotra, who had three sons, Kash, Lesa, -and Ghritsamanda. The son of Ghritsamnada was Saunaka who first -instituted the distinction of the four castes. The son of Kasa was -Kasiraja, whose son was Dirghatama, whose son was Dhanwantari, who was -not subject to human infirmities and who had been master of universal -knowledge in every birth. In his past life Nārāyana had conferred upon -him the boon that he should be, in his next life, born in the race of -Kshatriya, should be the author of the eight fold system of medical -science and should be entitled to a share of offerings made to the -celestials. The son of Dhanwantari, was Kesumat, whose son was -Bhimaratha, whose son was Devadasa, whose son was Pratarddana, so called -from destroying the race of Bhadrasrenya. He had various other names—as -Satrujit. 'The victor of enemies' on account of his having defeated all -his enemies Vatsa or 'child' for his father used to call him often times -by that name; Ritadhwaja 'whose emblem was truth' for he was a great -observer of truth; and Kuvalayaswa for he had a horse called Kuvalaya. -His son was Alarka of whom this verse is recited in the present day—"For -sixty thousand and sixty hundred years, no other youthful king except -Alarka governed the earth". The son of Alarka was Santati, whose son was -Sunitha, whose son was Suketu, whose son was Dharmaketu, whose son was -Satyaketu, whose son was Vibhu, whose son was Suvibhu, whose son was -Sukumara, whose son was Dhristaketu, whose son was Vainahotra whose son -was Bharga, whose son was Bhargabhumi, who laid down the rules of the -four castes. These are the descendants of Kasa. We shall now enumerate -the descendants of Raji. - -SECTION IX. - -Raji had five hundred sons who were all gifted with great power and -heroism. Once on a time there arose a conflict between the gods and the -demons, and they, all desirous of slaying the other party, inquired of -Brahmā, saying "O glorious god, which of the parties shall be -victorious?" The deity said—"that for which Raji shall take up arms". -The Daityas immediately went to Raji to secure his help, which he agreed -to give if they would make him their king after defeating the -celestials. Hearing this the Asuras said—"We cannot say one thing and do -the otherwise. Prahlāda is our king and for him we wage war". Having -said this they went away and the celestials came to him for the same -purpose. Raji proposed to them the same conditions and the gods agreed -and said. "We shall make you our Indra". Thereupon Raji assisted the -army of the celestials and by his various weapons destroyed the Asuras. -When all the enemies were defeated, Indra the king of the celestials -placed Raji's feet on his crown and said, "Thou art our father since -thou hast released us from fear; thou art the supreme lord of all the -worlds, because, I, who am the lord of the three worlds, have -acknowledged thee as my father". - -The king smiling said—"So be it. Even if the enemies admit humiliation -by flattering speeches that cannot be resisted". Saying this he repaired -to his own city. Satkratu too continued to rule as Indra. - -A few days after the king went to heaven, and his sons, being incited by -the sage Nārada, demanded the rank of Indra as there hereditary right. -When he refused to give them the station the highly powerful princes -reduced him to submission and usurped his rank. When some tune had -passed, Indra, deprived of his share in the sacrifices of the three -worlds, spoke to Vrihaspati in a retired place,—"Give me a little of the -sacrificial butter not bigger even than a jujube for I am in want of -sustenance". - -Vrihaspati said:—"Had you applied to me before I could have done any -thing for you; however I will now try to gain back for you your -position". Saying this he undertook the celebration of a sacrifice for -increasing the power of Indra and bringing about the downfall of Raji's -sons by leading them astray. When their understanding was bewildered the -princes became haters of the Brahmins, negligent of their duties and -regardless of the teachings of the Vedas; when they became devoid of -religion and morality, Indra slew them and gained back his sovereignty -by the help of the priest of gods. Whoever shall hear of Indra's -acquirement of the position, shall always keep his proper place and -shall not be guilty of iniquity. - -Rambha, the third son of Ayus, had no offspring. Kshatravriddha had a -son named Pratikshatrā, whose son was Sanjaya, whose son was Vijaya, -whose son was Yajnakrit, whose son was Harshavarddhana, whose son was -Sahadeva, whose son was Adina, whose son was Jayasena, whose son was -Sankriti, whose son was Kshatradharma. These were the progeny of -Kshatravriddha. I will now enumerate those of Nahusha. - -SECTION X. - -Nahusha had six brave sons namely, Yati, Yayati, Sanyati, Ayati, Viyati -and Kriti. Yati declined the throne and therefore Yayati succeeded. He -had two wives; Devayani, the daughter of Usanasj and Sarmishthā, the -daughter of Vrishaparvan. His genealogy is thus recited—"Devayani gave -birth to two sons, Yadu and Tarvasu. Sarmishthā, the daughter of -Vrishaparvan, gave birth to three sons, Druhya, Anu and Puru. Owing to a -curse of Usanas Yayati became untimely old and decripit. Having -propitiated his father-in-law however he got the permission to transfer -his old age to any one who would agree to take it. He first called his -eldest son Yadu and then said,—Your maternal grand-father has caused -this untime decripitude of mine. By his permission I may transfer it to -you for a thousand years, I am not still satisfied with worldly -enjoyments and wish to enjoy through your youth. Do not refuse -compliance with my request". Being thus addressed he did not agree to -take the decay upon him for which the king imprecated a curse, -saying—"No one in your prosterity shall be the king". He then -successively requested Druhya, Turvasu and Anu to give him their youth. -They all refused and were accordingly cursed by the king. Lastly he -called his youngest son Puru—the son of Sarmisthā and requested him for -the same. That youth, of ripe understanding, at once agreed and bowing -unto his father said—"I have been highly honored". He then took upon -himself his father's infirmities and gave him his youth in exchange. - -Being thus gifted with renewed youth Yayati governed the kingdom for the -good of his people enjoying such pleasures as were suited to his age and -strength and were in consonance with piety. He enjoyed in the company of -a nymph Vishwachi day and night thinking that there would be an end of -all desires. By continued enjoyment all things began to appear more -pleasant to him and he then said—"Desire is never satiated by enjoyment -as fire, fed with oil, becomes the more intense. No one is satisfied -with barley, gold, cattle or women; therefore renounce excessive desire. -When a man does not cherish any sinful feeling towards creatures and -looks on all with, an equal eye he then finds everything full of -pleasure and delight. The wise become happy by renouncing that desire -which the feeble-minded cannot abandon and which grows not old with the -aged. With age the hair becomes gray, the teeth fall off but the love of -wealth and life is never gratified. A thousand years have expired and -still my mind is attached to worldly enjoyments: my desires are excited -every day by new objects. I shall therefore renounce all enjoyments of -sense and devote myself to the culture of spiritual truth. And -renouncing all attachments and not influenced by the alternatives of -pleasure and pain I shall roam in the forest with the deer". - -Having thus made up his mind Yayati returned the youth to Puru and took -up his own decrepitude. He then made his youngest son the sovereign and -went to Tapovana (the wood of penance). He appointed as viceroys—Turvasu -of the south-east districts, Druhya of the west, Yadu of the south and -Anu of the north—and made Puru the supreme monarch of the earth. - -SECTION XI. - -Parāçara said:—I will first enumerate to you the descendants of Yadu, -the eldest son of Yayati—one of whom an incarnate portion of Vishnu—of -whom glory cannot be described though chanted for ever to confer the -fruit of their desires—whether for virtue, wealth, pleasure or final -emancipation—upon all created beings, upon men, saints, Gandharvas, -spirits of evil, nymphs, centaurs, serpents, birds, demons, sages, -Brahmanas and ascetics. Whoever shall hear of the descendants of Yadu -shall be freed from all iniquities, for the supreme spirit—devoid of any -form—Vishnu was incarnate in this family. - -Yadu had four sons Sahasrajit, Kroshti, Nala and Raghu. Sasajit was the -son of the eldest brother and had three sons—Haihaya, Venu and Haya. The -son of Haihaya was Dharmanetra, whose son was Kunti, whose son was -Sahanji, whose son was Mahishmat, whose son was Bhadrasona, whose son -was Dardama, whose son was Dhanaka, who had four sons, Kritaviryya, -Kritagni, Kritayarman and Kritauyyas. Kritaviryya's son was Aryunu, who -was the king of the seven insular continents and the master of a -thousand arms. This king propitiated the sage Dattatreya, the descendant -of Atri who was an incarnate portion of Vishnu and obtained from him -these boons—a thousand arms, acting always justly, governing the world -with justice, protecting it impartially, victory over his enemies and -death by the hands of a person renowned in the three worlds. By these -means he governed the earth powerfully and justly celebrated ten -thousand sacrifices. Of him this verse is said—"The kings of the earth -shall never equal him in sacrifices, liberality, in devotion, in good -manners and in self-control". In his reign nothing was lost or injured, -so he governed the whole earth with undecayed health, prosperity, power -and strength for eighty-five thousand years. Arriving at the city of -Mahismati, on his tour of conquests whilst its king was sporting in the -waters of Narmāda excited with wine, Ravana, proud for defeating the -gods, demons, Gandharvas, and their king, was taken prisoner by -Karthaviryya and confined like a tame beast in a corner in his capital. -At the end of a long reign Karthaviryya was slain by Parashurāma Who, -was an incarnate portion of Vishnu. The king had a hundred sons of which -five were principal, namely Surasena, Vrishana, Madhu, and Jayadwaja. -The son of the last was Tālajangha who had a hundred sons named after -him Tālajanghas. The eldest of these was Vilipotrā, another was Bharata -who had two sons—Vrisha and Sujati. The sons of Vrisha was Madhu; he had -a hundred sons, the chief of whom was Vrishna and from him the family -obtained the name of Vrishni. From the name of their father Madhu they -were called Madhavas and from the name of their common ancestor Yadu -they were all called Yadavas. - -SECTION XII. - -Parāçara said—Kroshtri, the son of Yadu, had a son named Vrijinvat, -whose son was Suchi, whose son was Kushadra, whose son was Chitraratha, -whose son was Sasavindu, who was the master of the fourteen great gems. -He had a hundred thousand wives and a million of sons. The most famous -of them were Pryihuyasas, Prithuharman, Prithujaya, Prithukirtti, -Prithudaha and Prithusravas. The son of the last of these was Tamas, -whose son was Usanas who performed a hundred horse sacrifices. His son -was Siteyus, whose son was Rukmakavacha, whose son was Paradrit, who had -five sons, Rukmeshu, Prithurukman, Jyamagha, Pahta, and Harita. In the -present period the following verse is recited of Jyamagha—"Of all the -husbands obedient to their wives, who have been or who will be, the most -famous is the king Jyamagha, who was the husband of Saivya". Saivya was -barren—but Jyamagha was so much afraid of her that he could not, take -any other wife. Once on a time after a hard fighting with horse and -elephants the king defeated a powerful enemy who, leaving behind his -wife, children, relations, army, treasure and kingdom, fled. When the -enemy had fled Jayamagha saw a beautiful princess, exclaiming, "Save -father, save me, brother" while her expansive eyes rolled wildly with -fear. The king was much attracted by her beauty and cherished love for -her and said to himself—"This is accidental; I have no children and am -the husband of a barren lady. This maiden has fallen in my hands to keep -up my family. I will marry her. But I must take her in my car to my -palace, where I must have the permission of my queen for the marriage". -So he took the princess into his car and went back to his capital. - -To welcome the return of the victorious king, Saivya came to the -palace-gate with the ministers, courtiers and the citizens. And -beholding a damsel on the left hand of the king Saivya with her lips -swollen and trembling in jealousy said to the king—"Who is this fickle -girl that is sitting with you in the chariot?" The king was not prepared -with a reply and made answer, all on a sudden through fear of his -queen—"This is my daughter-in-law?" "I have never had a son" said Saivya -"and you have no other children; of what son of yours then is this girl -the wife?" The king bewildered by the jealousy and anger which the words -of Saivya displayed, gave this answer to avoid further contention. The -king said,—"She is the young bride of the future son whom thou shalt -give birth". Hearing this Saivya gently smiled and said "so be it" and -the king entered into his great palace. - -This conversation regarding the birth of a son having taken place in an -auspicious conjunction, aspect, and season, the queen, although she was -greatly advanced in years, became pregnant and bore a son. His father -named him Vidarbha and married him to the damsel he had brought home. He -had three sons, Kratha, Kaisika and Romapāda. The son of Romapāda was -Dhriti. The son of Kaisika was Chedi whose children were the Chaidya -kings. The son of Kratha was Kunti, whose son was Vrishni, whose son was -Nirvriti, whose son was Dasārha, whose son was Vyoman, whose son was -Jimuta, whose son was Vikriti, whose son was Bhimaratha whose son was -Navarathe, whose son was Dasaratha, whose son was Sakuni, whose son was -Karambhi, whose son was Devarata, whose son Devakshatra, whose son was -Madhu, whose son Anavarathu, whose son was Kuruvatsa, whose son son was -Anaratha, whose son was Puruhotra, whose son was Ansu, whose son was -Satwata, from whom the princes of this family were called Sātwatas. This -was the progeny of of Jyamagha. He, who will hear of the account, will -be freed from sins. - -SECTION XIII. - -Parāçara said—The sons of Satwata were Bhajina Bhajamāna, Divya, -Andhaka, Devavriddha, Mahābhoja and Vrishni. Bhajamāna had three sons, -Nimi, Krikana, and Vrishni by one wife and as many by another, Satajit, -Sahasrajit and Ayutajit. The son of Devavridha was Babhru of whom this -verse is recited—"We hear, when we are at a distance and we see when we -are near that Babhru is the foremost of men and Devavriddha is equal to -the celestials: sixty six persons who were the disciples of one and six -thousand and eight who were disciples of the other obtained -immortality". Mahabhoja was a virtuous king his descendants were the -Bhojas, the kings of Mirttikāvati-thence denominated Mirttikāvāttas. -Vrishni had two sons Suimitra and Yudhajit: from the former Anamitra and -Sini were born. The son of Anamnitra was Nighna who had two sons Prasena -and Satrajit. The god Aditya or the sun was the friend of the latter. - -Once on a time arriving at the banks of the ocean, Satrajit began to -hymn the praises of the sun, with his mind solely devoted to him, upon -which the deity appeared and stood before him. Seeing him in an -indistinct shape he said to to the Sun—"I see thee in this sky as a -globe of fire—I behold thee just now in the same shape and do not -perceive any distinction as a matter of favor". Being thus addressed the -divine sun took the jewell called Syamantaka from off his neck and -placed it at a distance and Satrajit saw him of a dwarfish form, with a -body like burnished copper and with slightly reddish eyes. While he -bowed unto him the divine Sun said to Satrajit—"I wish to confer upon -thee a boon; do thou pray for it". He then wanted that jewel. The sun -gave it to him and then resumed his place in the sky. Satrajit placed -that precious gem round his neck and lighting up all the quarters with -his radiance like the sun entered the city of Dwārakā. Beholding him -approach the inhabitant of Dwārakā went to that excellent Purusha, -without beginning, who, to carry the burden of the world, assumed a -mortal form, and said—"O lord, forsooth, the divine sun is coming to -visit you". But Krishna smiled and said, "It is not the sun but -Satrajit. He is coming here with the Syamantaka gem conferred upon him -by the sun. You all see him with a fearless heart". Hearing this the -inhabitants of Dwārakā repaired to their respective habitations. -Satrajit too having gone to his house placed that jewel which gave daily -eight loads of gold and through its uncommon power removed all fear of -portents, wild beasts, fire, robbers, and famine. Krishna thought that -the gem was worthy of the king Ugrasena and desired to take it but did -not do so lest it might some disturbance in the family. Understanding -that Krishna would ask of him the jewel Satrajit transferred it to his -brother Prasena. It was the peculiar virtue of that gem, that if worn -with all purity it would yield gold and prosperity of the kingdom but if -worn by a man of bad character it would bring on his death. Prasena -having taken the jewel and placed it round his neck mounted his horse -and went to the forest to hunt. While thus hunting he was killed by a -lion. The lion taking the jewel in his mouth was about to go when was -seen and killed by Jamvabat the king of the bears, who taking the jewel -went to his cave and gave it to his son Sukumara to play with. - -When sometime had passed and Prasena did not come, the Yādavas began to -whisper, one to another, "This must be Krishna's doing; being willing to -get the jewel and not obtaining it he has committed the murder to get -this into his possession". - -When these calamities reached the ears of Krishna he gathered some -members of the Yadu family and in their company followed the course of -Prasena by the impressions of his horse's hoofs. And having found it by -this way that he and his horse had been destroyed by the lion he was -acquitted by all people of any share in the death. Desirous of getting -back the jewel, he thence followed the foot-marks of the lion and at no -great distance came to the place where the lion had been killed by the -bear. Pursuing the foot-prints of the latter he arrived at the foot of a -mountain where having kept the Yādavas he pursued the course. And -following the impressions of the feet he found out a cavern and before -he entered it he heard the nurse of Sukumāra saying to him "The lion -killed Prasena; the lion has been killed by Jamvabat: weep not Sukumāra -the Syamantaka is your own". Having thus ascertained the truth Krishna -entered into the cavern and espied the jewel in the hands of the nurse -who was giving it as a plaything to Sukumāra. The nurse in no time found -out his approach and seeing his eyes eagerly fixed upon the jewel called -aloud for help. Hearing her cries, Jamvabat, worked up with anger, came -to that place and an encounter took place between him and the Achyuta -which continued for twenty, one days. The Yādavas who followed Krishna -waited there for seven or eight days expecting his return but as the -slayer of Madhu did not come they arrived at the conclusion that he must -have been destroyed in the cave. "It could not have taken so many days" -they thought "to defeat a foe". They therefore went away, and came back -to Dwārakā and announced that Krishna had been killed. - -His relatives too performed ceremonies necessary for the occasion. Food -and water offered reverentially to worthy persons tended to support his -life and invigorate his strength in the conflict in which he was -engaged. While his enemy being exhausted by daily combat with a powerful -enemy, bruised in every limb by heavy blows and enfeebled by want of -food became unable to resist him. Being thus defeated by his powerful -enemy Jamvabat prostrated himself before him and said "O mighty being, -thou art, for sooth invincible, by the spirits of heaven, earth or hell, -thou canst not be defeated by man and powerless creatures in a human -shape—what to speak of such as we are—who are of brute origin. Methinks -thou art a portion of my lord Nārāyana the protector of the universe". -Being thus addressed by the lord of bears Krishna explained to him fully -that he had incarnated himself to take upon himself the burden of the -earth. And delightedly touching him with his palms he relieved him of -the pain which he had suffered from the fight. Jamvabat again laid -himself low before Krishna and presented to him his daughter Jamvabati -as a suitable offering to a guest. He also handed over to him the -Syamantaka jewel. Although it was not becoming to accept a present from -such an individual still he took the gem with a view to clear his -reputation. He then came back with his bride Jamvabati to Dwārakā. - -When the inhabitants of Dwārakā saw Krishna come back alive they were -filled with joy so that even those who were greatly stricken in years -were filled with youthful strength; and all the members of the Yadu -family, men and women, gathered round Anakadundubhi, the father of the -hero and congratulated him. Krishna described to the assembled Yādavas -all that had taken place exactly and giving back the Syamantaka jewel to -Satrajit was cleared off the charge of murder. He then conducted -Jamvabati to the inner apartments. - -When Satrajit thought that he had been the instrumental of the false -charge against Krishna he was terrified and to satisfy him he gave in -marriage with him his daughter Satyabhāmā. She had ere been sought in -marriage by many illustrious members of the Yadu family as Akrura, -Kritaverman, and Satadhanwan, who were greatly worked up with anger on -account of her being married to another, and formed a common cause of -enmity against Satrajit. The most leading man amongst them with Akrura -and Kritavarman said to Satadhanwan—"By given her daughter to Krishna -this caitiff Satrajit had insulted you and us grossly who wanted her: -why do you not kill him and take the jewel? Should Achyuta on that -account enter into conflict with you we will take your part". Having -secured this promise Satadhanwan undertook to destroy Satrajit. - -When the intelligence reached Krishna that the Pandavas lad been burned -in the house of wax, he, who was acquainted with the real truth, -immediately started for Baranāvata to allay the enmity of Duryodhana and -perform the necessary duties of his relationship. Taking advantage of -his absence Satadhanwan killed Satrajit while asleep and secured the -jewel for himself. When Satyabhāmā came to know this, she, highly -angered on account of her father's murder, at once ascended the chariot, -went to Bāranāvat and told her husband how Satrajit had been killed by -Satadhanwan in anger on account of her being married to another, and how -the jewel had been taken away by him. And she requested him to take -immediate steps to avenge such a heinous crime. - -Being thus informed Krishna, though pleased at heart, said to -Satyabhāmā, assuming an indignant look—"This is an insult to me! I shall -never brook it. One cannot destroy the birds that have built their nests -on a tree without assailing it. Remove excessive grief therefore; you -need not lament to excite my wrath". Immediately coming back to Dwārakā -Krishna took Baladeva apart and said to him. "A lion slew Prasena while -hunting in the forests; and now Satrajit has been killed by Satadhanwan. -As both these are gone, the jewel which belonged to them, is now our -common right. Up then, ascend your car and destroy Satadhanwan". - -Being thus excited by his brother, Balarāma engaged in the work; but -Satadhanwan being aware of their hostile intention went to Kritavarman -and prayed for his help. Kritavarman did not agree saying that he was -not able to fight with both Krishna and Baladeva. Being disappointed he -again solicited Akrura for help who said—"You must go to some body else -for help. How should I be able to defend you? Even none, amongst the -celestials whose glories are chanted throughout the universe, is capable -of fighting with the holder of the discus, trodden by whose foot the -three worlds tremble, whose hand makes the wives of the Asuras widows, -whose weapons,—no army, however powerful can resist;—no one is able to -fight with the wielder of ploughshare, who by his very looks, nullifies -the prowess of his enemies, whose eyes roll with the joys of wine, and -whose huge ploughshare manifests his prowess by destroying the most -powerful enemies". Whereto Satadhanwan replied—"While such is the case -and you are unable assist me, you may at least help me by keeping this -jewel in your possession". "I can keep it" Akrura said "if you promise -that even in the last extremity you won't give out that the jewel is in -my possession". Satadhanwan agreed to this and Akrura took the jewel. -And mounting a fleet mare that could run a hundred leagues a day -Satadhanwan fled from Dwārakā. - -When this intelligence reached Krishna, he made ready his four horses -Sarvya, Sugriva, Meghapushpa, and Balahakai, set them to his car and -accompanied by Balarāma, started in his pursuit. The mare went on -speedily and finished her hundred leagues but when she reached the -country of Mithilā, her strength was exhausted and she dropped down and -died. Having got down, Satadhanwan continued his flight on foot. When -the pursuers came to the place where the mare had died Krishna said to -Balarāma—"Do you remain in the car; I shall follow the villain on foot -and kill him; the ground here is bad; and the horses will not be able to -carry the car across it". Accordingly Balarāma remained in the car and -Krishna followed Satadhanwan on foot. When he had pursued him for two -Kos he discharged his discus and although Satadhanwan was at a -considerable distance the weapon dissevered his head. He then searched -his person and clothes very attentively but did not find the jewel. Then -coming back he said to Balarāma—"I have for nothing destroyed -Satadhanwan—for I have not found on his person the precious gem—the -quintessence of all worlds". When Balarāma heard this, he was excited -with anger and said to Vāsudeva—"Shame upon you—so greedy of wealth. I -don't acknowledge you as my brother. Here is my path. Go wherever you -like, I have done with Dwārakā, with you with all our house. It is -useless for you to try to deceive me with these perjuries". Having -remonstrated with his brother thus, who in vain tried to please him. -Balarāma went to the city of Videha, where Janaka received him -hospitably and there he remained. Vāsudeva came back to Dwārakā. While -Balarāma stayed in the house of Janaka, Duryodhana, the son of -Dhritarastra learnt from him the art of fighting with the mace. - -In this way three years passed away. Babru, Ugrasena and other Yādavas -then repaired to the city of Videha and convinced Balarāma that Krishna -had stolen the jewel. They then brought him to Dwārakā. - -Akrura too, to utilise the gold produced by the jewel, continually -engaged in the celebration of sacrifices. Considering that the murderer -of a Kshatriya or Vaiçya engaged in religious duties, is the slayer of -Brahmin, Akrura spent sixty-two years being protected by the armour of -devotion. And by virtue of that gem there was no death, nor pestilence -in the whole country. At the end of that period, Satrughna, the great -grandson of Satwata was killed by Bhojas. As they were connected with -Akrura he accompanied them in their flight from Dwārakā. From the time -of his departure various calamities, portents, snakes, dearth, plague -and the like began to take place. Thereupon the illustrious Krishna -called together Baladeva, Ugrasena and other Yādavas and consulted with -them to ascertain why so many prodigies should have taken place at the -same time. On this Andhaka one of the elders of the Yadu family -spoke—"Wherever Swaphalka the father of Akrura lived, there famine, -plague, dearth and other visitations were unknown. Once when there was -want of rain in the kingdom of Kasirāja, Swaphalka was brought there and -immediately there fell rain from the heavens. It also happened that the -queen of Kasirāja conceived and was big with a child but when the time -of delivery came the child did not come out of the womb. Twelve years -went away and still the girl was unborn. Then the Kasirāja spoke to the -child, saying 'Daughter, why is your birth thus delayed? Come out, I -wish to see you; why do you inflict this continued suffering upon your -mother?' Thus addressed the infant said—'O father, if you will present a -cow daily to the Brahmans I shall be born at the end of three years'. -Accordingly the king presented a cow every day to the Brahmans and at -the end of three years the girl came out of the womb. Her father called -her Gāndini and he afterwards gave her to Swaphalka when he came to his -palace to help him. Gāndini as long as she lived, gave a cow to the -Brahmans every day. Akrura was her son by Swaphalka. And he is thus born -from a combination of extraordinary excellence. When such a person is -absent from us it is likely that famine, pestilence and prodigies should -take place. Let him then be requested to come back; the weak points of -men of excellence should not be too severely criticized". - -In accordance with the advice of Andhaka the elder, the Yādavas sent a -mission headed by Kesava, Ugrasena and Balabhadra, to assure Akrura that -no notice of his fault would be taken. And having convinced him that he -would expect no danger they brought him back to Dwārakā. As soon as he -arrived on account of the virtue of the jewel, the plague, dearth, -famine and every other calamity and portent disappeared. Seeing this -Krishna thought that the birth of Akrura from Gāndini and Swaphalka -could not bring about such an effect and he must have some other more -powerful virtue to arrest pestilence and famine. "Certainly" thought he -within himself "the great Syamantaka jewel must be in his keeping, for -these, as I have heard, are the properties of the jewel. Akrura too has -been performing many sacrifices; his own means are not sufficient for -the purpose, undoubtedly he has got the jewel in his possession". Having -arrived at this conclusion, he called together all Yādavas at his house -under the plea of celebrating some feast. After they had all taken their -seals and the object of the meeting had been explained to them and the -business finished Krishna began to converse with Akrura and laughing and -joking, said to him—"Kinsman, you are a prince in your liberality and we -know very well that the valuable gem which was stolen by Sudhanwan was -given to you and is now in your possession, to the great benefit of this -kingdom. So let it remain; we all derive advantage from its virtues. But -Bhalabhadra suspects that I have it and therefore, out of kindness to me -shew it to the assembly". When Akrura, who had the jewel in his -possession, was thus taxed he hesitated what he should do. He -thought—"If I deny that I have the jewel, they will search my person and -find the gem hidden amongst my clothes. I cannot submit myself to a -search". Thinking thus Akrura said to Nārāyana, the cause of the -universe "It is true, Syamantaka jewel was given to my care by -Satadhanwan when he left this place. I expected every day that you -should ask me for it and with great inconvenience to myself I have -retained it. The care of this has put me to so much anxiety that I have -not been able to enjoy any pleasure or a moment's rest. Being afraid -lest you might think, that I am unfit to keep this jewel which is the -source of welfare to the kingdom I did not mention to you that it is in -my possession. Now take it yourself and give its charge to any body you -like". Having said this Akrura got out of his clothes a small gold box -and took from it the jewel. When it was shown to the assembled Yādavas -the room in which they sat was illuminated with its radiance, "This" -said Akrura "is the Syamantaka jewel which was left to my care by -Satadhanwan. Let him to whom it belongs now take it". - -When the Yādavas saw the jewel they were filled with surprise and loudly -expressed their joy. Balabhadra immediately claimed the jewel as his -property jointly with Achyuta as was formerly settled; whereas -Satyabhāmā wanted it as her rightful property for it belonged to her -father. Between these two Krishna considered himself as an ox between -the two wheels of a cart, and thus said to Akrura in presence of the -Yadavas—"This jewel has been shown to you all in order to clear my -reputation; it is the joint-property of Balabhadra and myself and is the -paternal property of Satyabhāmā. But as a source of advantage to the -kingdom this jewel must be consigned to the charge of one who leads a -life of perpetual continence; if worn by an impure man it will prove the -cause of his death. As I have sixteen thousand wives I am not qualified -to use it. It is not probable that Satyabhāmā would agree to the -conditions, satisfying which she may possess it And as regards -Balabhadra, he is greatly addicted to wine and sensual pleasures. We are -therefore all out of question. All the Yādavas, Balabhadra, Satyabhāmā -and myself request you, most liberal Akrura, to keep this jewel in your -possession, as you have done up to this time for the general behoof; for -you are qualified to keep it and in your hands it has proved beneficial -to the country. You must comply with your request". - -Thus requested Akrura took the jewel and thenceforth wore it publicly -round his neck where it shone with dazzling radiance and he moved about -like the sun wearing a garland of light. - -He, who remembers the vindication of Krishna's character from false -charges, shall never be subject to any false charge in the least degree -and living in the full display of senses, shall be freed from every sin. - -SECTION XIV. - -Parāçara said:—The younger brother of Anamitra was Sini, whose son was -Satyaka, whose son was Yuyudhana, otherwise known as Satyaki, whose son -was Asanga, whose son was Yuni, whose son was Yugandhara. These princes -were named Saineyas. - -Prisni was born in the race of Anamitra, whose son was Swaphalka the -purity of whose character has been described; the younger brother of -Swaphalka was named Chitraka. Swaphalka had by Gāndini, besides Akrura, -Upamadgu, Mridura, Sarimejaya, Giri, Kshatropa, Kshatra, Satrughna, -Arimarddana, Dharmadhris, Dhristasarman, Gandha, Mojavaha and Prativaha. -He had also a daughter, named Sutāra. - -Devavat and Upadeva were the sons of Akrura. The sons of Chitrika were -Pritha and Vipritha and many others. Andhaka had four sons, Lukkura, -Bhojamana, Suchi, Kambalavarhish. The son of Kukkura was Vrishta, whose -son was Kapotaroman, whose son was Viloman, whose son was Bhava, who was -otherwise named Chandanodakadunbubhi; he was a friend of the Gandharva -Tumburu; his son was Abhejit, whose son was Punarvasu, whose son was -Ahuka; he had also a daughter called Ahuki. The sons of Ahuka were -Devaka and Ugrasena. The former had four sons Devavat, Upadeva, Sudeva -and Devarakshita And seven daughters—Vrikadevā, Upadevā, Devarakshitā, -Sridevā, Santidevā, Sahadeva and Devaki; and all the daughters were -married to Vasudeva. The sons of Ugrasena were Kansa, Nyagroddha, -Sunaman, Kanka, Sanka, Subhumi, Rashtrapala, Yuddhamushthi, and -Yushtimat and her daughters were Kansa, Kausavati, Sutana, Rashtrapali -and Kanki. - -The son of Bhajamana was Viduratha, whose son was Sura, whose son was -Samin, whose son was Pratikshatra, whose son was Swayambhoja whose son -was Hrideka, who had Kritavarma, Satadhana, Devamidusha and others. -Sura, the son of Devamidhusa, was married to Marisha and had by her ten -sons, When Vasudeva, who was one of these sons, was born, the -celestials, to whom future is known, foresaw that the divine being would -be born in his race and they therefore joyously sounded the celestial -drums and accordingly Vasudeva was named Anakadundubhi. His brothers -were Devabhaga, Devasravas, Anadhristi, Karundhaka, Vatsabalaka, -Srinjaya, Syama, Samika and Gandusha. They had five sisters who were -named Pritha, Srutadeva, Srutakirti, Srutasrava and Rājādhidevi. - -Sura had a friend named Kuntibhoja who had no son. And to him he -presented duly his daughter Pritha. She was married to Pandu and bore -him Yudhishthira, Bhima and Arjuna who were in reality the sons of the -deities Dharma, Vayu and Indra. And whilst she was a maiden she had a -son named Karna begotten by the divine sun. Pandu had another wife named -Madri who had by the twin sons of Aditya, Nasatya and Basra, two sons, -Nakula and Sahadeva. - -A Karusha prince by name Vriddhasarman married Srutadeva and begot on -her a dreadful Asura named Dantavaktra. Dhristaketu king of Kaikeya, -married Srutakirti and had by her Santarddana and four others sons known -as the five Kaikeyas. Jayasena, king of Avanti married Rājādhidevi and -had two sons, Vinda and Anavinda. Damaghosa, the king of Chedi, married -Srutasravās and begot on her a son named Sisupala. This prince in his -pristine birth, was the wicked and valiant king of the Daityas, -Hiranyakashipu, who was killed by the divine guardian of creation. He -was in another birth was born as the ten-headed Ravana, whose -unequalled, strength, prowess and power were overcome by Rāma, the lord -of the three worlds. Having been destroyed by the deity in the shape of -Raghava, he was exempted from an embodied state for a long time as a -reward of his virtues but had now been born once more as Sisupala the -son of Damaghosa, king of Chedi, In this character he began to show -greatest hostility towards Krishna an incarnate portion of the glorious -Pundarikaksha to carry the burden of the world. He was killed by the -great God. And on account of his thoughts being entirely devoted to him -Sisupala was united with him after death; for the lord giveth to those -with whom he is propitiated what they desire and he confers a heavenly -and exalted station even upon those whom he destroys in displeasure. - -SECTION XV. - -Maitreya said:—Being killed by Vishnu as Hiranyakashipu and Ravana he -obtained enjoyments which are not attainable even by the immortals. Why -did they not obtain absorption albeit slain by Vishnu? And why as -Sisupala were they absorbed into the eternal Hari? O foremost of those -conversant with religion, I wish to hear of all these; I am greatly -stricken with curiosity; do thou relate them. - -Parāçara said:—When the creator, preserver and destroyer of the universe -killed Hiranyakashipu, the king of Daityas, he assumed the figure of a -lion and man, he was not aware that his slayer was Vishnu. He thought -this wonderful figure was but the creation of his accumulated piety. - -And the quality of passion being predominant in his mind he obtained -destruction from man-lion. And in consequence of his death at the hands -of Vishnu be obtained sovereignty over three worlds and immense riches -and enjoyments as Dasāsana. He was not absorbed into the supreme spirit -that is without beginning or end because his mind was not wholly devoted -to that object. Dasāsana, thus being entirely subject to love and being -entirely taken up by thoughts of Janaki, could not perceive that the son -of Dasaratha whom he saw, was in fact the divine Achyuta. At the time of -his death he was impressed with the idea that his enemy was a mortal and -therefore the fruit he obtained from being slain by Vishnu was his birth -in the illustrious family of the kings of Chedi and the possession of -extensive dominions. And he was known as Sisupala. In this birth many -circumstances occurred by which he was constrained to utter the name of -the great God and on all these occasions the enmity, that had -accumulated through successive births, influenced his mind. And always -speaking disrespectfully of Achyuta he repeated all his names. Whether -walking, eating, sitting, or sleeping his enmity was never at rest and -Krishna was always present to his mind in his ordinary form, having eyes -like lotus-petals, clad and bright yellow raiment, adorned with a -garland, with bracelets on his arms and wrists and a diadem on his -crown; having four stalwart arms bearing the conch, the discus, the mace -and the lotus. Uttering his names always although in malediction Krishna -was always present in his mind, and while inflicting his death Sisupāla -saw him radiant with shining weapons and in his true Brahma form void of -passion and enmity. Being slain by the discus of Vishnu at this moment -all his sins were removed by his divine enemy and he was united with him -by whose might be destroyed. - -I have thus related to you everything. He, who names or remembers the -glorious Vishnu even in the enmity obtains final emancipation which is -not attainable by the gods or demons. It is useless to say that he, who -reverentially names or remembers him, obtains final liberation. - -Vasudeva, otherwise named Anakadundubhi, and Rohini, Pauravi, Bhadra, -Madira, Devaki and several other wives. His sons by Rohini were -Balabhadra, Sārana, Saru, Durmada, and others. Balabhadra married Revati -and had by her Nisatha and Ulmaka. The sons of Sarana were Marshti, -Marshtimat, Sisu, Satyadhriti, and others. Bhadraswa, Bhadrabahu, -Durgama, Bhuta and others were born in the race of Rohini. The son of -Vasudeva by Madirā were Nanda, Upananda, Kritaka and others. By his wife -Vinsāli he had one son named Kausika. Devaki before him six sons: -Kritimat, Sushena, Udayin, Bhadrasena, Rijudāsa and Bhadradeha all of -whom were killed by Kansa. - -When Devaki was again big with a child the seventh time, Yoganidrā (the -sleep of devotion), dispatched by Vishnu, extricated the embryo from -maternal womb at the mid-night and transferred it to that of Rohini; and -from having been thus taken away, the child (who was Balarāma) received -the name of Sankarshnā. Being desirous of relieving the world of the -burden, the divine Vishnu, the source of the vast universe, beyond the -understanding of all gods, demons sages, and men, past, present or -future, worshipped of Brahmā and all the celestials, who is without -beginning, middle or end, descended into the womb of Devaki and was born -as her son Vasudeva. Yaganidrā, always proud to satisfy his orders, -removed the embryo to Yasodā the wife of Nanda, the cow-herd. At this -birth the earth was relieved of all sins; the sun, moon and planets -shone with unclouded brilliance; all fear of evil portents was removed -and universal happiness prevailed. And from the time of his birth people -were led into the righteous path. - -Whilst this powerful being lived in the land of mortals he had sixteen -thousand and one hundred wives of whom the Principal were Rukmini, -Satyabhāmā, Jamvabati, Jalahasini and four others. The divine Krishna, -the universal form without beginning, begot on all these wives a hundred -and eighty thousand sons, of whom thirteen were most celebrated: -Pradyumna, Charudeshna, Samba and others. Pradyumna married Kakudwati, -the daughter of Rukmini and had by her Aniruddha. Aniruddha married -Subhadrā, the granddaughter of the same Rukmini and she bore him a son -named Vajra. The son of Vajra and Bāhu and his son was Suchāru. - -In this way the members of the Yadu family increased and were many -hundreds of thousands of them so that it would be impossible to repeat -their names in hundreds of years. Two verses regarding them are recited. -"The domestic teachers of the boys in the use of arms numbered three -crores and eighty lacs. Who shall enumerate the powerful members of the -Yadava family who were tens of ten thousands and hundreds of hundred -thousands in number?" Those powerful Daityas, who were slain by them in -the encounter between the gods and demons, were born again on earth as -men, as tyrants and oppressors. With a view to arrest their violence the -gods also descended to the land of mortals and became members of the -hundred and one branches of the family of Yadu. Vishnu was their teacher -and ruler and all the members were obedient to his commands. - -Whoever hears often times of this account of the origin of the heroes of -the race of Vrishni shall be freed from all iniquities and shall attain -to the region of Vishnu. - -SECTION XVI. - -Parāçara said:—I shall now briefly give you an account of the -descendants of Turvasu. - -The son of Turvasa was Tahni, whose son was Gobhanu, whose son was -Traisamba, whose son was Karandhama, whose son was Marutta. Marutta had -no issue and he therefore adopted Dushyanta of the race of Puru by which -the line of Turvasa merged into that of Puru. This was brought about by -the curse imprecated on his son by Yayati. - -SECTION XVII. - -The son of Druhya was Babhru, whose son was Setu, whose son was Aradwat, -whose son was Gandhara, whose son was Dharma, whose son was Dhrita, -whose son was Duryaman, whose son was Prachetas, who had a hundred sons -and they were the princes of the lawless Mlechehhas or barbarians of the -north. - -SECTION XVIII. - -Anu, the fourth son of Yayati, had three sons, Sabhanara, Chakshusha and -Paramekshu. The son of the first was Kālānara, whose son was Srinjaya, -whose son was Puranjaya, whose son was Janamenjaya, whose son was -Mahāmani, whose son was Mahāmanas, who had two sons, Ushinara and -Titikshu. Ushinara had five sons: Sivi, Trina, Gara, Krimi, Darvan. Sivi -had four sons: Vrishadarva, Suvira, Kaikeya and Madra. Titikshu had one -son Ushadratha, whose son was Hema, whose son was Sutapas, whose was -Bali, on whose spouse five sons were begotten by Dirghatamas—namely -Anga, Banga, Kalinga, Sauhma and Pundra and their progeny and the -countries they inhabited were known by the same names. - -The son of Anga was Para, whose son was Divaratha, whose son was -Dharmaratha, whose son was Chitraratha, whose son was Romapāda also -called Dasaratha, to whom on account of his having no offspring, -Dasaratha, the son of Aja gave his daughter Sāntā to be adopted. After -this Romapāda had a son named Chaturanga, whose son was Prithulaksha, -whose son was Champā who founded the city of Champā. The son of Champā -was Haryyanga, whose son was Bhadraratha, who had two sons, Vrihatkatman -and Vrihadratha. The son of the former was Vrihadbhanu, whose son was -Vrihanmanas, whose son was Jayadratha, who by a wife who was the -daughter of a Kshatriya father and Brāhman mother, had a son named -Vijaya. - -Vijaya had a son whose name was Dhriti, whose son was Dritabrata, whose -son was Satyakarman, whose son was Adiratha who found a son in a basket -on the banks of the Ganges. This was Karna, the son of Pritha in her -maidenhood. Karna's son was Vrishasena. These were the Anga kings. I -shall now describe to you the descendants of Puru. - -SECTION XIX. - -Parāçara said:—The son of Puru was Janamenjaya, whose son was -Prāchinvat, whose son was Pravira, whose son was Manasyu, whose son was -Bhayada, whose son was Sudyunna, whose son was Bahugava, whose son was -Samyati, whose son was Ahamyati, whose son was Raudraswa, who had ten -sons: Riteyu, Kaksheyu, Sthanditeyu, Ghriteyu, Jaleyu, Sthaleyu, -Santaleyu, Dhaneyu, Vaneyu, and Vrateyu. The son of Riteyu was -Rantināra, whose sons were Tansu, Apratirtha and Dhruva. The son of the -second of these was Kanwa, whose son was Medhātithi, from whom the -Kanwayana Brāhmanas were sprung. Anila was the son of Tansu, who had -four sons of whom Dushyanta was the elder. The son of Dushymanta was the -Emperor Bharata regarding whom a verse is recited by the celestials. -"The mother is merely the receptable; it is the father by whom a son is -begotten. Rear up thy son, Dushyamanta, treat not Sakuntalā with -disrespect. Sons, who are born from the loins of their father, save -their manes from hell. Thou art father of this boy; Sakuntalā has spoken -the truth". - -Bharata begat on his wives nine sons, beholding whom he said that they -were not after him. The queens, being afraid lest he might desert them, -destroyed those sons. The birth of sons being thus useless the king -celebrated a sacrifice in honour of Maruts. They gave him Bharadwaja, -the son of Vrihaspati by Mamatā, the wife of Utathya, expelled untimely -by the kick of his half brother Dirghatamas. The following verse -explains the meaning of the name—"Silly woman" said Vrihaspati "cherish -this child of two fathers (Bhara-dwa-jam)". "No, Vrihaspati" replied -Mamatā "you take care of him". So saying they both left him and from -these expressions the boy was named Bharadwaja. He was also called -Vitatha for both the sons of Bharata proved fruitless. The son of -Vitatha was Bhavanmanya, who had many sons, the principals among whom -were Vrihatkshatra, Mahaviryya, Nara and Garga. The son of Narn was -Sankriti, whose sons were Ruchiradhi and Rantideva. The son of Garga was -Sini and their progeny were respectively called Gargyas and Sainyas; -although Kshatriyas by birth they became Brāhmans. The son of Mahaviryya -was Urukshaya, who had three sons: Trayyaruna, Pushkarin and Kapi, the -last of whom became a Brahman. The son of Vrihatkshatra was Suhotta, -whose son was Hastin, who founded the city of Hastināpur. The sons of -Hastin were Ajamidha, Dwimidha, Purumidha. One son of Ajamidha was -Kanwa, whose son was Medhatithi; his other son was Vrihadishu, whose son -was Vrihadvasu, whose son was Vrihatkarman, whose son was Jayadratha, -whose son was Viswajit, whose son was Senajit, whose sons were -Ruchiraswa, Kasya, Dridhadhanusha and Vasahana. The son of Ruchiraswa -was Prithusena, whose son was Pāra, whose son was Nipa, who had a -hundred sons, of whom the chief Samara was the king of Kampilya. Samara -had three sons: Para, Sampara, Sadāswa. The son of Para was Pritha, -whose son was Sukriti, whose son was Vibhrata, whose son was Anuha, who -married Kritwi, the daughter of Suka and had by her Brahmadatta, whose -son was Viswaksena, whose son was Udaksena and whose son was Bhallata. - -The son of Dwimidha was Yavinara, whose son was Dhrtimat, whose son was -Satyadhriti, whose son was Dridhanemi, whose son was Suparswa, whose son -was Sumati, whose son was Sannatimat, whose son was Krita, who was -taught by Hiramyanabha, the philosophy of Yoga and who compiled the -twenty-four Sanhitas for the use of the eastern Brāhmanas studying the -Sama Veda. The son of Krita was Ugrayudhas, who by his power destroyed -the Nipa race of Kshatriyas. His son was Kshemya, whose son was Suirra, -whose son was Nripanjaya, whose son was Baharatha. These were all called -Pauravas. - -Ajamidha espoused Nilini and by her had a son called Nilaj whose son was -Santi, whose son was Susanti, whose son was Purujanu, whose son was -Chakshu, whose son was Harryaswa, who had five sons: Mudgala, Srinjaya, -Vrihadishu, Pravira and Kampilya. Their father said—"These five sons of -mine are capable of protecting the countries" and hence they were called -Panchalas—(i.e. Pancha—five and alam—able). From Mudgala sprang the -Maudgahya Brāhmans. He had also a son called Bahwaswa, who had two -children, twins, a son and daughter—Divodasa and Ahalya. The son of -Saradwat or Gautama by Ahalya was Sātanands, whose son was Satyadhriti, -who was well versed in military science. Being enamoured of the nymph -Urvasi, Satyadriti begot on her two children, a boy and a daughter. The -king Sāntanu, a-hunting, found their children in a clump of long Sara -grass and feeling pity for them took them and reared them up. As they -were brought up through Kripā, pity, they were called Kripa and Kripi. -The latter became the wife of Drona and the mother of Aswathāman. - -The son of Divodasa was Mitrāyu, whose son was Chyavanna, whose son was -Sudāsa, whose son was Saudāsa, also called Sahadeva, whose son was -Somaka, who had a hundred sons of whom the eldest was Jantu and the -youngest was Prishata. The son of Prishata was Drupada, whose son was -Dhrishtadyumna, whose son was Drishtaketu. - -Another son of Ajamidha was called Riksha, whose son was Samvarāna, -whose son was Kuru, who gave his name to the holy district Kurukshetra. -His sons were Sudhanush, Jahnu, Parikshit, and many others. The son of -Sudanush was Suhotra, whose son was Chyavana, whose son was Kritaka, -whose son was Uparichara the Vasu, who had seven children: Vrihadratha, -Pratyagra, Kusamba, Mavella, Matysa and others. The son of Vrihadratha -was Kusagra, whose son was Rishabha, whose son was Pushpavat, whose son -was Satyadhrita, whose son was Sudhanwan, whose son was Jantu. -Vrihadratha had another son. He was born in two parts which were joined -together by a female fiend named Jarā and accordingly he was named -Jarāsandha. His son was Sahadeva, whose son was Somāpi, whose son was -Srutasravas. These were the kings of Magadha. - -SECTION XX. - -Parāçara said:—Parikshit had four sons—Janamejaya, Srutasena, Ugrasena -and Bhimasena. The son of Jahnu was Surathai whose son was Viduratha, -whose son was Sarvabhauma, whose son was Jayasena Aravin, whose son was -Ayutayus, whose son was Akrodhana; one of his sons was Devatithi and -another was called Riksha, whose son was Dilipa, whose son was Pratipa, -who had three sons, Devāpi, Sāntanu, and Bāhlika. The first took to a -forest life in childhood and Sāntanu became the king. Regarding him this -verse is recited throughout the earth—"Sāntanu is his name because if he -places his hands upon an old man he restores him to youth and by him men -obtain tranquility". - -In Sāntanu's kingdom there was not rain for twelve years. When he -perceived that the whole kingdom was about to be devastated he called -together all the Brāhmans and said to them—"Why does not the God pour -rains in my kingdom? What fault have I committed?" They told him that he -was as it were a younger brother married before sm elder for he was -governing the kingdom which was the rightful property of his elder -brother. "What then am I to do?" said the king. The Brāhmanas -replied—"As long as the Brāhmanas shall not be displeased with Devāpi on -account of his deviating from the path of righteousness the kingdom is -his; you should therefore give it over to him". When the minister of the -king Amarisarin heard this he collected a number of ascetics who taught -doctrines opposed to those of the Vedas and sent them into the forest. -They met Devāpi, perverted the understanding of the simple-minded prince -and led him to cherish heretical notions. Being informed of his offence -by the Brāhmanas, Sāntanu was greatly pained. Accordingly he sent them -before him into the forest and then went there himself to restore the -kingdom to his elder brother. When the Brāhmans reached the hermitage of -Devāpi they informed him, that, according to the doctrines of the Vedas, -succession to a kingdom was the right of the elder brother. But he -discussed with them and set forth various arguments which were opposed -to the teachings of the Vedas. When the Brāhmans heard this they looked -towards Sāntanu and said "Come here king you need not put yourself -further trouble in this matter. The dearth is gone, this man has fallen -from his condition for he uttered disrespectful words to the authority -of the eternal uncreated Veda. When the elder brother goes down to a -degraded state there is no sin consequent upon prior espousals of his -junior". Thereupon Sāntanu came back to his capital and governed the -kingdom as before; his elder brother was degraded for declaring -doctrines opposed to the Vedas. Indra poured down abundant rain, which -was followed by rich harvests. - -The son of Bahlika was Somadatta, who had three sons: Bhuri, Bhurisravas -and Sala, The son of Sāntanu was the well known and the learned Bhishma, -who was born to him by the holy Gangā. He had by his wife Satyavati two -sons, Chitrangada and Vichitraviryya. Chitrangada, in his youth was -slain in an encounter with a Gandharbha called Chitrangada. -Vichitraviryya married Ambā and Ambālika, the daughters of the king of -Kasi, and enjoying too much connubial pleasures was attacked with -consumption and died. By command of Satyavati, my son Krishna-Daipāyana, -who was always obedient to his mother, begot upon the widows of his -brother, the princes Dhritarastra and Pandu and upon a female servant -Vidura. Dritarashtra had Duryodhana, Dushāsana and others to the extent -of a hundred. Having incurred the imprecation of a deer whose mate he -had slain in a chase, Pandu was prevented from procreating children. -Accordingly his wife Kunti bore to him three sons who were begotten by -the deities, Dharma, Vayu and Indra—namely Yudhishthira, Bhima and -Arjuna. His wife Madri had two sons by the sons of Aswini—namely Nakula -and Sahadeva. These each had a son by Draupadi. The son of Yudhishthira -was Prativindhya; of Bhima, Srutasoma; of Arjuna, Srutakirti; of Nakula, -Satanika, and of Sahadeva, Srutakarman. The Pandavas had also other -sons. By his wife Yaudheyi Yudhishthira had Devaka; Bhima had by -Hidemba, Ghatotkacha, and had another by his wife Kasi, Sarvatraga. -Sadeva had by Vijaya, Suhotra and Niramitra was the son of Nakula by -Karenutmati. Arjuna had Irāvat by the serpent nymph Ulupi—by the -daughter of the king of Manipur he had Babrubabana, who was adopted by -his maternal grand father, by his wife Subhadrā, Abhimanyu, who even in -his boy-hood was famous for valour and strength and crushed the enemies' -cars in fight. The son of Abhimanyu by his wife Uttarā was Parikshit, -who after the destruction of all the Kurus, was killed in his mother's -womb by the weapon hurled by Aswathama. But by the mercy of Krishna at -whose feet bow all the gods and demons and who for his own pleasure had -assumed human shape he was restored to life. This Parikshit now governs -the earth with undisputed sway. - -SECTION XXI. - -Parāçara said:—I shall now give you an account of the future kings. He, -who is the sovereign now, shall have four sons, namely Janamejaya, -Srutasena, Ugrasena, and Bhimasena. The son of Janamejaya shall be -Satāneeka. He shall study the Vedas from Jagnawalka, learn the use of -weapons from Kripa and then disassociate himself from worldly affairs. -And then receiving instructions regarding the knowledge of self from -Saunaka he shall attain final liberation. - -From Satineeka shall be born Aswamedhadatta, whose son shall be -Adhiseemakrishna and whose son shall be Nichakshu who shall reside in -Kusambhi, when Hastināpur shall be at the bed of the Ganges. Nichakshu's -son shall be Ushna, whose son shall be Chitraratha, whose son shall be -Suchiratha, whose son shall be Brishnimān, whose son shall be Sushena, -whose son shall be Suneetha, whose son shall be Richa, whose son shall -be Nrichakshu, whose son shall be Sukhabala, whose son shall be -Pariplava, whose son shall be Sunaya, whose son shall be Medhabee, whose -son shall be Nripanjaya, whose son shall be Mridu, whose son shall be -Tigma, whose son shall be Trihadratha, whose son shall be Vasudāna, -whose son shall be the second Sataneeka, whose son shall be Udayana, -whose son shall be Aheenara, whose son shall be Khandapani, whose son -shall be Niramitra, whose son shall be Kshemaka. The following verse is -recited of Kshemaka—"The family of Kuru, that has produced many -Brāhmanas and Kshatriyas, that has been ornamented by many a royal -saint, shall end with Kshemaka in the Kali Yuga". - -SECTION XXII. - -Parāçara said:—I shall now engage in giving you an account of the future -kings of the Ikshawku race. - -The son of Vrihadvala shall be Vrihatkshana, whose son shall be -Guruksepa, whose son shall be Vatsa, whose son shall be Vatsabhuha, -whose son shall be Pratibyoma, whose son shall be Divākara, whose son -shall be Sahadeva, whose son shall be Vrihadaswa, whose son shall be -Bhānuratha, whose son shall be Suprateeka, whose son shall be Marudeva, -whose son shall be Sunakshatra, whose son shall be Kinnara, whose son -shall be Antariksha, whose son shall be Suverna, whose son shall be -Amitrajit, whose son shall be Vrihadwāja, whose son shall be Dharma, -whose son shall be Kritanjaya, whose son shall be Rananjaya, whose son -shall be Sanjaya, whose son shall be Sakya, whose son shall be -Krudhodana, whose son shall be Rātula, whose son shall be Prasenajit, -whose son shall be Kshrudraka, whose son shall be Kundaka, whose son -shall be Suratha, whose son shall be the second Sumitra. These kings of -the Ikswaku family are the descendants of Vrihadvala. There is a verse -often recited regarding this race—"The family of Ikshawku shall extend -up to Sumitra; with this king the family shall end in the Kali Yuga". - -SECTION XXIII. - -Parāçara said:—I shall now describe to you the future kings of Magadha -sprung from Vrihadratha. In this race were born Jarāsandha and other -powerful kings. - -The son of Jarāsandha shall be Sahadeva, whose son shall be Somāpi, -whose son shall be Srutavan, whose son shall be Ayutayu, whose son shall -be Niramitra, whose son shall be Sukshatra, whose son shall be -Vrihatkarman, whose son shall be Senajit, whose son shall be Srutanjaya, -whose son shall be Vipra, whose son shall be Suchi, whose son shall be -Kshemya, whose son shall be Subrata, whose son shall be Dharma, whose -son shall be Susrama, whose son shall be Drirasena, whose son shall be -Sumati, whose son shall be Subala, whose son shall be Satyajit, and -whose son shall be Ripunjaya. The kings of the race of Vrihadratha shall -reign for a thousand years. - -SECTION XXIV. - -Parāçara said:—Ripunjaya, the last king of the race of Vrihadratha, -shall have minister by the name of Sunika. Slaying his Master he shall -place his own son Prodyuta on the throne. He shall have a son by the -name of Palaka, whose son shall be Visākayupa, whose son shall be -Janaka, whose son shall be Nandivardana. These five kings of the family -of Prodyuta shall govern the earth for a hundred and thirty eight years. - -Thereupon Sisunāga (shall become the king). His son shall be Kākavarna, -whose son shall be Kshemadarman, whose son shall be Kshatraujas whose -son shall be Vidmisara, whose son shall be Ajatasatru, whose son shall -be Darvaka, whose son shall be Udayashwa, whose son shall be -Nanrdivardana, whose son shall be Mahanandi. These ten kings of the -family of Sisunāga shall lord over the earth for three hundred and -sixty-two years. - -Mahapandi shall beget a son on a Sudra woman by name, Mahapadma Nanda, -who shall be very avaricious and shall extirpate all the Kshatriyas like -Parashurama. From that time Sudra kings shall govern the earth. And this -Mahapadma shall enjoy the earth as lord paramount, and his commands -shall no where be disobeyed. He shall have eight sons—Sumatya and -others. Mahapadma and his eight sons shall reign for a hundred years. -Thereupon a Brahman by name Kantilya shall root out Nanda and his sons. - -After the family of Nanda, Mauryas shall lord over the earth. This -Kantilya shall install the Maurya king Chandra-Gupta on the throne. He -shall have a son by name Vindusāra, whose son shall be Asokavardana, -whose son shall be Sujasas, whose son shall be Dasaratha, whose son' -shall be Sangata, whose son shall be Sālisuka, whose son shall be -Vrihadratha. These Maurya kings shall reign for a hundred and -seventy-three years. After them the Sungas will enjoy the earth. - -Thereupon slaying his own master the Commander-in-Chief Pushpamitra -shall establish himself on the throne. His son shall be Agnimitra, whose -son shall be Sujestsha, whose son shall be Vasumitra, whose son shall be -Ardraka, whose son shall be Pulindaka, whose son shall be Ghosavasu, -whose son shall be Vajramitra, whose son shall be Vagabata, whose son -shall be Devabhuti. These ten Sunga kings shall reign for one hundred -and twelve years. Thereafter the Kanwa kings shall lord over the earth. -Slaying his own master, the Sunga king Devabhuti who shall be addicted -to gambling, the minister Vasudeva shall place himself on the throne. -His son shall be Vumimitra, whose son shall be Nārāyana, whose son shall -be Susarma. These four Kanwa kings shall reign for forty-five years.. - -A servant by name Sipraka of the race of Andra shall slay Susarma, the -last Kanwa king and by force place himself on the throne. Thereafter his -brother Krishna shall govern the earth. Krishna's son shall be -Purnotsanga, whose son shall be Lambodara, whose son shall be Durlaka, -whose son shall be Meghaswati, whose son shall be Paruman, whose son -shall be Aristhakarman, whose son shall be Hāl, whose son shall be -Pathalaka, whose son shall be Prabillasen, whose son shall be the -beautiful Sātakarni, whose son shall be Sivaswati, whose son shall be -Gomatipatra, whose son shall be Patimari, whose son shall be -Sivasreesatakarma, whose son shall be Sivashkandha, whose son shall be -Yajnasree, whose son shall be Vijaya, whose son shall be Chandrasree, -whose son shall be Pulomarchi. These thirty illustrious Andhra kings -will govern the earth for four hundred and fifty years. - -Thereafter seven kings of the Avira race, sixteen kings of Gardavila -race and sixteen Saka kings shall respectively govern the earth. - -Thereupon eight Yavana kings, fourteen Tukhara kings, thirteen Munda -kings, and eighteen Manu kings shall rule the earth for thirteen hundred -and ninety-nine years. Thereafter eleven Paura kings shall govern the -earth for three hundred years. - -When the Pauras shall spread all over the earth the Yavanas of Kailakila -shall become kings. And amongst them one Viridhyasakti shall be the lord -paramount. His son shall be Paranjaya, whose son shall be Ramchandra, -whose son shall be Dharma, whose son shall be Varanga, whose son shall -be Kritamandana, whose son shall be Sashinandi, whose son shall be -Nandiyasā, whose son shall be Sisaka, whose son shall be Pravira. These -nine kings shall reign for a hundred and sixty years. - -Thereafter thirteen kings of this family, three of Valheeka, -Pushpamitra, Parupmitra and Padmamitra, the nine kings of Saptakosala -and then again nine kings of the country of Nishdha shall respectively -flourish. - -One king of the city of Magadha by name Viswasphatika shall create many -a new mixed caste. He will root out the Kshatriya or martial race and -elevate fishermen, barbarians and Brāhmans and other castes to power. -The nine Nāgas will reign in Padmāvati, Kāntipuri, and Mathurā; and the -Guptas of Magadha along the Ganges to Prayaga. A king by name -Devarakshita will reign in a city on the sea shore over the Kosalas, -Pundras and Tāmraliptas. The Guhas will occupy Kalinga, Māhihaka and the -mountains of Mahendra. The race of Manidhanu will occupy the countries -of Nishādas, Naimishikas and Kalatyas. The people called Kanakas will -occupy the Amazon country and that called Mushika. People of the -degraded three tribes and Abhiras and Sudras will occupy Saurāshtra, -Avanti Sura Arbuda and Marubhumi. And Sudras, outcasts and barbarians -will occupy the banks of the Jadus, Darvika, the Chandrabhāgā and -Kashmir. - -These and all the contemporary kings will be of churlish spirit; violent -temper and always addicted to falsehood and wickedness. They will -destroy women, children and cows; they will seize upon the property of -their subjects, will be of limited power; they will rapidly rise and -fall; the duration of their life will be very short; they will form high -expectations and acquire very little piety. - -The people of the countries, they will rule over, will imbibe the same -nature. And the barbarians being powerful under royal patronage will -destroy the subjects. Wealth and virtue will decrease day by day until -the whole world will be depraved. Wealth will be the test of pedigree -and virtue; passion will be the only tie of marriage; falsehood will be -the only means of success in litigation; and women will be merely the -objects of sensual gratification. Earth will be respected for its -mineral treasures; sacrificial thread will be the only test of a -Brāhman; external marks will constitute the only distinction of orders -and wickedness will be the only means of livelihood. Weakness will be -the cause of dependence; menace will be the cause of learning; gifts -only will constitute virtue; wealth will be the only sign of honesty; -simple ablution will be purification; mutual consent will be the -marriage; a man wearing good clothes will be considered honest and water -at a distance will be considered a holy spring. When the world will be -thus sunk in faults, he, who will be the strongest amidst those castes, -shall be the king; They will grow avaricious and the subjects, unable to -bear the burden of various taxes, will take refuge amongst the valleys -of the mountains and will be glad to feed upon wild honey, herbs, roots, -fruits, flowers and leaves: their only covering will be the bark of -trees and they will be exposed to the cold and wind and sun and rain. No -man shall live more than three and twenty years. Thus in the end of the -Kali Yuga most of human-kind will be annihilated. - -Thus when the ceremonies of the Vedas and the institutes of law shall -nearly have ceased, and the end of the Kali Yuga will approach, a -portion of that divine being, who is the creator of the whole universe, -preceptor of the mobile and immobile, who is the beginning and end of -all, who is at one with all, who is identical with Brahmā and all -created beings, shall incarnate himself on earth. He will be born in the -family of Vishnuyasas, an eminent Brāhman of Sambhala village as Kalki -gifted with the eight superhuman faculties. By his irrepressible power -he will slay all the Mlechchhas and thieves and all those who are -addicted to sins. His greatness and might shall be unobstructed. - -He shall again establish virtue on earth and when the Kali Yuga will -completely close, the remaining people shall be awakened and their minds -shall be as pure as crystal. The people thus purified shall be the seeds -of human beings and shall procreate a progeny who shall follow the laws -of Krita-age. A verse is recited regarding this—"When the sun, moon, and -the lunar asterism Tishya and the planet Jupiter are in mansion the -Krita age shall come back". - -Thus, O great sage, I have enumerated all the kings of the solar and -lunar dynasties—those who are past and those who are present and those -who shall be. From the birth of the king Parikshit and up to the -installation of king Nanda it is to be known that 1065 years have -passed. When the two first stars of the seven Rishis rise in the heavens -and some lunar asterism is seen at night at an equal distance then the -seven Rishis continue stationary in that conjunction for a hundred years -of men. At the birth of the king Parikshit they were in Magha and the -Kali Yuga then began which consists of twelve hundred divine years. - -When the portion of Vishnu born in the race of Yadu went back to heaven -the Kali Yuga set in. But as long as he touched with his lotus feet the -earth the Kali Yuga could not effect it. As soon as the incarnation of -the eternal Vishnu has departed, Yudhisthira the son of Dharma and his -brothers renounced the kingdom. Seeing evil omens, on the departure of -Krishna the son of Pandu installed Parikshit on the throne. When seven -Rishis will be in Parvashadha, then Nanda will begin to reign and -thenceforth the influence of Kali will increase. - -The day of Krishna's departure from the earth will be the first of the -Kali Yaga, the duration of which you shall learn from me. It will -continue tor 360,800 years of men. After twelve hundred divine years the -Krita-age shall come back. - -Thus, O foremest of twice-born ones, thousands of eminent Brāhmans, -Kshatriyas, Vasyas, and Sudras have passed away. It will be tautology -and useless to mention the names and numbers of them born in various -families. I therefore refrain from doing so. - -The king Devapi of the Puru race and Maru of the Ikswaku race, by virtue -of their great asceticism, are residing in the village of Kalapa. When -the Krita-age shall set in they will come to the city and give origin to -the Kshatriya dynasties. In this wise the earth is occupied through -every series of the first three ages, Krita, Treta and Dwāpara by the -descendants of Manu. As Devapi and Maru are still living so one of them -remains in the Kali Yuga, to serve as the seed of the renewed -generations. - -I have thus related to you briefly the families of the various kings. To -relate them at length would be impossible in a hundred lives. - -The kings mentioned above and others, who assuming frail bodies have -ruled over the ever-during world, and being binded by illusions have -indulged the feeling—"This earth is mine—it is my son's—it belongs to my -dynasty," have gone away. Those who reigned before them, those who -succeeded them, those who will be kings in future, have ceased and shall -cease to be. The earth, with her autumnal flowers, as if smiles, -beholding the king eager for conquest and fightings. Hear, O Maitrya, I -shall now recite some verses that were chanted by Earth and which the -Muni Asita communicated to Janaka, whose banner was virtue, "How greatly -are the princes, although reasonable, mistaken, that they consider -themselves immortal when they themselves are but foam upon the wave. -Before they have subdued themselves they endeavour to reduce their -ministers, their servant, their subjects to subjection; they then -attempt to defeat their enemies. They say 'We shall by and by subdue the -sea-girt earth?' Their minds being thus always taken up with those -thoughts, they cannot perceive the near approach of death. The -subjugation of the sea-girt earth is not so very difficult for him who -has subdued him; for the final liberation is another fruit of -self-control. It is through ignorance that the kings wish to possess me -whom their predecessors have been constrained to leave and whom their -fathers have not kept, by the selfish love of power fathers fight with -sons and brothers with brothers for occupying me. All the kings who -reigned on this earth and who are now dead foolishly thought—'All this -earth is mine—every thing is mine, it will be in my house for ever for -he is dead.' How is it possible that such vain desires should be -cherished by his descendants, who have seen their progenitor, on account -of the thirst of dominion, compelled to desert me, whom he called his -own and tread the path of dissolution. When I hear a king communicating -to another through his ambassador, ‘This earth is mine—you give up all -your claims for it,' I laugh at first but that laughter is soon turned -into pity for the infatuated fool". - -Parāçara said:—These were the verses, Maitreya, which Earth chanted, -hearing which ambition melts away like snow before the sun. I have now -given you a complete account of the descendants of Manu amongst whom -many were endowed with a portion of Vishnu engaged in the preservation -of the universe. - -He, who hears reverentially from the beginning to the end, of the -account of this family of Manu, gets his heart purified and all this -sins are removed. Hearing of the description of the illustrious solar -and lunar dynasties, people, with their faculties perfect, shall live in -unequalled affluence, plenty and prosperity. He who has heard of the -races of Ikshawku, Jahnu, Mindhāta, Sagara, Abiksheta, Raghu, Yayati, -and Nahusha, who have all perished and of other wealthy kings gifted -with great strength and power, who have been subdued by still more -powerful time and are now only tales, will learn wisdom and forbear to -call either children, or wife, or house or lands or wealth his own. -Those heroic men, who have performed penances for many years with -uplifted hands, those who have celebrated many sacrifices, have been -left by time as subjects of narration. That Pritbu, even, whose discus -dissevered many an enemy, who unobstructed travelled all over the -regions, has been destroyed by the last of time like the light down of -the Simal tree. Even Karlaviryya, who defeated numberless enemies and -conquered the seven Zones of the earth, exists now only as the topic of -a theme, a subject for affirmation or contradiction. The riches, of the -kings Dashānana, Raghava, Abikoluta and others, which dazzled all the -quarters, have all been reduced to ashes by the very frown of time. Oh! -fie upon such wealth. The lord paramount of the earth, by the name of -Māndhāta now exists only in name. And what pious man, hearing this -story, will be so foolish as to cherish the desire of possession in his -soul? Bhagiratha, Sagara, Kākutstha, Dasānana, Rāma, Lakshmana, -Yudhishthira and others have been. Is it so? Have they really existed? -Where are they now? We know not! The kings, who are now reigning, who -shall be kings in future, and those whose names have not been specified, -shall all remain only in names like their predecessors. The wise man, -cognizant of this, will not cherish attachment even for his own -self—what to speak of children, lands and properties. - -THE END OF PART IV. - -PART V. - -SECTION I. - -Maitreya said:—You have described to me at length the origin and spread -of the families of kings. I wish to hear in particular, O venerable -saint, why Vishnu incarnated a portion of himself in the family of -Yadus. Tell me, O Muni, what actions did the illustrious and excellent -Purusha perform in his descent upon the earth. - -Parāçara said:—I shall relate to you, O Maitreya, what you have -requested me to do—the birth, of a portion of Vishnu and the benefits -which his actions conferred upon the world. O great Muni, Vasudeva -espoused the illustrious god-like Devaki, the daughter of Devaka. After -their marriage, Kansa, the increaser of the race of Bhoja, drove their -car as charioteer. A voice was heard in the sky, loud and deep as -thunder, which addressing Kansa, said—"O foolish, the eighth child of -this damsel, whom thou art carrying in the car, along with her husband, -shall destroy thy life". - -Hearing this the highly powerful Kansa uplifted his sword and was about -to slay Devaki when Vasudeva said—"O thou having long arms, Devaki -should not be slain by thee; I shall hand over to thee every child that -she shall bring forth". - -O foremost of twice-born ones, saying 'so be it' Kansa obeyed Vasudeva's -request and out of respect for him did not slay Devaki. - -In the meantime, Earth, oppressed by her heavy load, repaired to an -assembly of celestials on Mount Meru and addressing them, with Brahmā, -at their head, described in piteous accents all her distresses. "Agni" -said Earth "is the progenitor of gold; Surja, the rays of light; the -Supreme Nārāyana, is my guide and the guide of all spheres; He is -Brahmā, the lord of the lord of patriarchs, the eldest of the eldest -born, one identical with minutes and hours and time having form though -indiscrete. O celestials, you are all but a portion of Him. The Sun, the -winds, the saints, the Rudras, the Vasus, the Aswins, fire, patriarchs -of whom Attri is the first, are all but the forms of the mighty and -inscrutable Vishnu. The Yakshas, the Rākshasas, the Daityas, Pisachas, -Uragas, Dānavas, Gandharvas, and Apsaras are all but the forms of the -glorious Vishnu. The sky painted with stars, fire, water, wind, myself, -and this manifest universe are all identical with Vishnu. Still the -diverse forms of that manifold being encounter and succeed one another -night and day like the waves of the sea. Amongst them Kālanemi and other -Dānavas have occupied the regions under the earth and been distressing -the subjects continually. The mighty Vishnu destroyed the Daitya -Kālanemi and he has now been born as Kansa, the son of Ugrasena. The -Asuras, Aristha, Dhenuka, Keshi, Pralamba, Naraka, Sunda, Atyugravana, -and the son of Bali and other highly powerful ones born in various royal -families, cannot be counted. O celestials, many Akshauhini hosts of -powerful Daityas—the chiefs of their race, assuming beautiful shapes, -are now treading upon me. I am unable, being oppressed by this load, to -support myself; I have therefore come to you for help, O celestial -chiefs, O illustrious deities, it becomes you to relieve me of this -burden, lest helpless I sink into the nethermost abyss". - -Parāçara said Hearing these words of Earth, Brahmā at their request, -explained to them how her burden might be lightened. "Deities" said -Brahmā "all that earth has said is true. Myself, Siva and you all are -but a portion of Nārāyana; the impersonations of his power are for ever -mutually fluctuating; and excess or diminution is indicated by the -predominance of the strong and the depression of the weak. Come, -therefore, let us go to the northern shore of the milky sea and having -glorified Hari, report to him what we have heard. He, who is the soul of -all and at one with the universe, descends, for the preservation of -Earth in a small portion of his essence, to establish righteousness -below". Accordingly Brahmā, accompanied by the celestials went to the -milky ocean and with minds devoted to him, praised him, whose emblem is -Garuda. Brahmā said "O lord, thou art distinct from the Vedas, thy -double nature is two-fold wisdom, superior and inferior, and thou art -the essential end of both. Thou, alike possessed and devoid of form, art -the two-fold Brahmā; smallest of the least and largest of the large; all -and knowing all things; that spirit which is language, that spirit which -is Supreme; that which is Brahmā and of which Brahmā is composed. Thou -art the Rich, the Yajush, the Sāman and the Atharvan Vedas. Thou art -accentuation, ritual, signification, metre and astronomy; history, -tradition, grammar, theology, logic and law and art inscrutable. Thou -art the doctrine that seeks to find out the distinctions between soul -and life and body and matter endowed with qualifications and that -doctrine is nothing else but thy nature inherent in and presiding over -it. - -"Thou art imperceptible, indescribable, inconceivable,—without name, or -colour, or hands or feet, pure, eternal and infinite. Thou hearest -without ears and seest without eyes. Thou art one and manifold. Thou -movest without feet and holdest without hands. Thou knowest all but art -not by all to be known. He who observes thee as the most subtile of -atoms, not substantially existent, puts an end to ignorance and the -final liberation is the meed of that wise man whose understanding -cherishes nothing but thee in the form of supreme delight. Thou art the -common centre of all, the protector of the universe and all beings exist -in thee. Thou art all that has been or will be. Thou art the atom of -atoms; thou art spirit, thou only art separate from primeval nature. -Thou, as the lord of fire, in four manifestations, givest light and -fertility to Earth. Thou art the eye of all and assumer of many shapes -and without any hinderance travellest the three regions of the universe. -As fire, though one, is variously lighted and though unchangeable in its -essence, is modified in many ways, so thou, lord, who art omnipresent, -takest upon thee all modifications, that exist. Thou art one supreme; -thou art that supreme and eternal state which the wise behold with the -eye of knowledge. There is nothing else but thou, O lord, nothing else -has been or will be. Thou art both discrete and indiscrete, universal -and individual, omniscient, all-seeing, omnipotent, possessed of all -wisdom and strength and power. Thou art subject, neither to increase nor -decrease. Thou art independent and without beginning. Thou art the -subjugator of all. Thou art not subject to weariness, sloth, fear, anger -or desire. Thou art free from sin, supreme, merciful, uniform, -undecaying, lord over all, the support of all, the fountain of light, -and imperishable. Salutation unto thee, uninvested by material -envelopes, unexposed to sensible imaginings, aggregate of elemental -substance, spirit supreme. Thou assumest a shape, O pervader of the -universe, not as the consequence of virtue or vice nor from any mixture -of the two, but for the sole object of upholding righteousness in the -universe". - -Parāçara said:—Having heard these eulogiums, the unborn universal Hari, -pleased, said to Brahmā—"Tell me, Brahmā, what your and the celestials -desire—and consider that already gratified". - -Beholding that divine and universal form of Hari, Brahmā again -prostrated himself and began to chant his glories—"Salutation unto thee, -again and again, O thou having a thousand forms, having a thousand arms, -many faces and many feet. Salutation unto thee, the illimitable author -of creation, destruction and preservation and the inscrutable. Be -propitiated with us, O god, O great soul, most subtile of the subtile, -most vast of the great; O thou, who art nature, intellect and -consciousness and who art other spirit even than the spiritual root of -those principles. O lord, this earth, oppressed by powerful Asuras and -shaken to her very foundation, comes to thee, the upholder of the -universe, to be relieved of her burden. Myself, Indra, the Aswins, -Varuna, Yama, the Rudras the Vasus, the sun, the winds, fire and all -other deities are prepared to do whatever thou shalt and desire us to -do. Do thou, who art perfect, O king of the celestials, give thy orders -to thy servants, we are ready". - -When Brahmā had said this, the supreme deity plucked off two hairs, one -white and one black and said to the celestials—"These my hairs shall go -down upon earth and shall relieve her of the burden of her distress. Let -all the deities, in their own portions, descend upon earth and fight -with the proud Asuras who are there assembled and every one of them -shall be slain. Doubt not this—they shall be destroyed by the withering -glance of my eyes. This, my black hair, shall be impersonated in the -eighth conception of the goddess-like Devaki, the wife of Vasudeva and -shall destroy Kansa, who is the demon Kālanemi". Having said this, Hari -disappeared and the celestials, bowing to him, though invisible, went -back to the summit of the mount Meru from where they came down on earth. - -Thereupon the illustrious Muni Nārada said that, the supporter of the -earth, Vishnu, would be the eighth child of Devaki, Hearing this from -Nārada, Kansa greatly excited with wrath, kept Vasudeva and Devaki in -secret confinement. - -According to his promise Vasudeva delivered to Kansa each infant as soon -as it was born. It is said these, to the number of six, were the -children of the demon Hiranya-Kasipu, introduced into the womb of Devaki -by Yogonidra, at the behest of Vishnu, who was his illusory energy and -by whom the whole world is beguiled, and who is known as utter -ignorance. The great god said to her—"Go, Nidrā, to the nether regions -and by my command introduce there six princes to the womb of Devaki. -When these shall be destroyed by Kansa, the seventh conception shall be -a portion of Sesha, who is a portion of me. There is another wife of -Vasudeva in Gokula named Rohini and this you shall transfer to her, -before the time of birth. The rumour shall be that Devaki miscarries -through the anxiety of imprisonment and dread of the king of Bhojas. And -on account of his being extracted from his mother's womb, the child -shall be designated Sankarshana and he shall be like the peak of the -white mountain in bulk and complexion. I shall myself then descend in -the eighth auspicious conception of Devaki and you shall immediately -enter into the womb of Yasoda. In the night of the eighth lunation of -the dark half of the month of Nabhas in the season of the rains, I shall -be born. You will be born on the ninth. Being aided by my energy -Vasudeva shall carry me to the bed of Yasoda and you to that of Devaki. -When Kansa shall dash you against a stone, O worshipful dame, you shall -attain to the sky and then the thousand-eyed Indra, out of reverence for -me, shall bow unto you and shall accept you as his sister. Having -destroyed Sumbha and Nisumbha and thousands of other Daityas you shall -sanctify the earth in many places. You are wealth, progeny, fame, -patience, heaven and earth, fortitude, modesty, nutrition, dawn and -every other female (form or virtue). Those, who shall reverentially -invoke you, morning and evening, and praise and call you Aryā, Durgā, -Vedagarbhā, Ambica, Bhadrā, Bhadrakālikā, Kshemi, or Kshemankari, shall -receive, by my grace, whatever they desire. And pleased with their -offerings of wine and flesh and various other kinds you shall gratify -the prayers of mankind. By my favour all men shall have perpetual faith -in you. Assured of this, go, goddess, and satisfy my orders!" - -SECTION II. - -Being thus ordered by the god of gods, Jagadhatri (the nurse of the -universe) transferred six embryos into the womb of Devaki. And the -seventh conception was conveyed into the womb of Rohini after which -Hari, for the behoof of the three worlds, entered into the womb of -Devaki. And as commanded by the great god, Yogonidrā, on that very day -entered into the womb of Yasoda. The portion of Vishnu having descended -on earth, the planets moved in auspicious order and the seasons became -regular and genial. No body could gaze upon Devaki, invested with -light—and beholding her thus dazzling, the minds of the people were -disturbed. The celestials, invisible to men and women alike, chanted the -praises of Devaki, day and night, from the time that Vishnu entered into -her person. They said—"Thou art that Prakriti infinite and subtile, -which formerly bore Brahmā in its womb. O nurse of the universe, thou -art his words—from thee have sprung the Vedas, O fair damsel, O thou -existing perpetually, thou art the very creation and in thy womb is the -Sun: thou art the seed of all—thou art the parent of the tri-form -Sacrifice. Thou art Sacrifice whence all fruit proceeds—thou art wood -whose attrition creates fire. As Aditi thou art the mother of the -celestials, as Diti thou art the mother of the Daityas their foes. Thou -art light which creates day-thou art humility—the mother of true wisdom; -thou art royal policy the mother of order—thou art modesty the mother of -affection. Thou art desire from whom love is produced—thou art -contentment from which resignation is produced; thou art intelligence, -the mother of knowledge, thou art patience the parent of fortitude; thou -art heavens whose children are stars, and from thee proceeds all that -exists. These and thousand others are thy mighty faculties, O goddess; -and numberless are the contents of thy womb, O mother of the universe. -That Vishnu, whose real form, nature, name, dimensions are above human -conception, is in thy womb, with whom are identical the whole earth, -embellished with oceans, rivers, continents, cities, villages, hamlets, -towns; all the fires, waters and winds, the stars, asterisms and -planets, the sky abounding in variegated cars of the celestials and -ether that provides space for all substance; the spheres of earth, sky -and heaven; of saints, sages, ascetics and of Brahmā: the white egg of -Brahmā, with all its populations of Gods, demons, spirits, snake-gods, -fiends, demons, ghosts and imps, men and animals, and whatever creatures -have life. Thou art Swahā, thou art Swadhā, thou art wisdom, ambrosia, -light and heaven. Thou hast descended upon earth for the preservation of -the universe. Have pity upon us, O goddess, and do good unto the world. -Be proud of bearing that deity by whom the universe is upheld". - -SECTION III. - -Parāçara said;—Being thus eulogised by the celestials; Devaki conceived -in her womb the lotus-eyed deity—the saviour of the universe. The sun of -Achyuta rose in the dawn of Devaki to cause the lotus-petal of the -universe to expand. On the day of his birth, all the quarters were -lighted up with joy and it gave delight to all people like unto the rays -of the moon. - -The pious obtained new delight; the strong wind were pacified and the -river flowed silently when Janārddana was about to be born. The oceans -made music with their murmurings, the Gandharvas began to sing and the -Apsaras began to dance. At the time of Janārddana's birth the -celestials, stationed in the sky, began to pour flowers and the holy -fires glowed with a mild flame. At midnight, when the supporter of all -was about to be born, the clouds began to emit low sounds and pour down -rain of flowers. - -As soon as Anakadundhubhi saw the child, looking like full-blown -lotus-petals, having four arms and the mystic mark Sribatsa an his -breast; he began to chant his glories in terms of love and respect and -represented the fears he entertained of Kansa. Vasudeva said, "I have -known thee, O sovereign lord of the celestials, O thou the holder of -conch, discus and mace. Be pleased to withhold this thy celestial form, -for Kansa will surely destroy me when he will know that thou hast -descended in my dwelling". Devaki said,—"God of gods, who art identical -with all things, in whose person all the religions of the world exist -and who, by illusion, hast assumed the condition of an infant, have pity -me, withold thy four-armed shape. Let not Kansa, the wicked son of Diti, -know of this birth". - -To this Bhagavat replied—"O worshipful dame, I was worshipped by thee -before to be born as thy son. Thy prayers have now been granted and I am -now born as thy son". So saying he was silent and Vasudeva, taking the -babe, went out the same night. The guards and gate-keepers of Mathura -were all charmed by Yoganidrā and none of them obstructed the passage of -Anakadundhubhi. It was raining heavily at that time and the many-headed -serpent Sesha followed Vasudeva spreading his hoods above their heads. -And when he, with the child in his arms, crossed the Yamuna, deep as it -was and dangerous with numerous whirlpools, the waters were silent and -rose not above his knee. On the bank he saw Nanda and others who had -come there to bring tribute to Kansa, but they did not see him. At that -time Yasoda was also influenced by Yoganidrā, whom she had given birth -as her daughter and whom the wise Vasudeva took up, placing his son in -her place by the side of the mother. He then speedily came back home. -When Yasoda awoke, she found she had been delivered of a boy as black as -the dark lotus-leaves; and she was greatly delighted. - -Vasudeva, taking the female child of Yasoda, reached his house -unperceived and placed the child in the bed of Devaki. He then remained -as usual. The guards were awakened by the cry of the new-born babe and -starting up they informed Kansa that Devaki had given birth to a child. -Kansa immediately went to the house of Vasudeva where he got hold of the -infant. Devaki faintingly prevented him, crying out again and again—"Do -not destroy it! Do not destroy it". Kansa dashed it against a stone; it -at once went up to the sky and expanded into a gigantic figure, having -eight arms each bearing a formidable weapon. This terrible figure -laughed and said to Kansa. "What benefit have you derived, O Kansa, by -hurling me to the ground? He is born who shall destroy thee, the mighty -one amongst celestials, who was formerly the destroyer, Considering this -do thou accomplish what shall tend to thy welfare". Having said this, -the goddess, decorated with heavenly unguents and garlands, and -glorified by the spirits of the air, disappeared from the sight of the -king of the Bhojas. - -SECTION IV. - -Parāçara said:—Kansa, greatly disturbed in mind, called together all the -leading Asuras, Pralamba, Kesin and others and said to them—"O ye, -leading Asuras, Pralamba, Dhenuka, Putanā, Arishta and all others, hear -my words. O heroes, the wicked celestials, troubled by my power, have -been trying to destroy me—but I do not much care for them. Save -murdering the Asuras by fraud, what can the weak Indra and the ascetic -Hara or Hari do? What have we to fear from the Adityas, the Vasus, the -Agnis or any other of the immortals who have all been defeated by my -resistless arms? Have you not seen the king of the celestials, when he -had come out into the conflict, quickly fly from the field receiving my -arrows upon his back, not bravely upon his breast? When Indra withheld -rains from my kingdom, were not the clouds compelled by my arrows to -pour water as much as was acquired? Are not all the kings of the earth -afraid of my prowess and subject to my orders, save my father -Jarasandha? O ye leading and heroic Daityas, I have already got hatred -towards the celestials—it has created my laughter that they have been -trying to slay me. And it is my fixed determination to inflict still -deeper degradation upon those vicious and wicked-minded celestials. - -"Let us therefore kill every man who is known for liberality (in making -gifts to gods and Brāhmans) and let every man who is celebrated for -performing sacrifices be slain; and thus the celestials shall the -deprived of the means they live upon. The goddess, who has taken her -birth as the child of Devaki, has said to me that he is again born who -destroyed me in one of my previous birth. Let us vigorously find out all -young children upon earth and let every boy in whom there are signs of -unusual vigour, be killed mercilessly". - -Having passed these orders Kansa went to his palace and liberated -Vasudeva and Devaki from their captivity. He said to them.—"In vain have -I killed all your children, for he, who is destined to kill me, has -escaped. It is useless to regret the the past. The children, who shall -be born to you after this, may enjoy life till its natural close; no one -shall cut it short". Having thus consoled them, Kansa, greatly terrified -for himself, went into the inner apartments of his palace. - -SECTION V. - -When Vasudeva was freed, he went to the wagon of Nanda and found him -greatly delighted that a son was born to him. He then kindly said to him -"It is a blessing that you have got a son in your old age. Have you -given your annual tribute to the king? If you have finished your work, -you should not wait here for you are men of property. Why do you wait -here since the work that has brought you, is finished? Go therefore, -speedily, O Nanda, to your Gokula. I have also got a son there, born of -Rohini, and he should be brought up by you as this your own son". - -Parāçara said:—Thus having paid their dues to the king and placed their -goods in their wagons, Nanda and other cow-herds went to their village. -And while they were thus living in Gokula, Putanā the child-killer, -taking up Krishna, asleep in night, gave him her breast to suck. And -whatever child is suckled by Putanā in night, dies instantly having its -limbs wearied and exhausted. But laying hold of the breast with two -hands, Krishna sucked it with such violence that he drained it of the -life and the terrible Putanā, roaring aloud and giving way in every -point, fell on the ground dead. Hearing those cries, the inhabitants of -Vraja, terrified, got up and saw Putanā lying on the earth with Krishna -in her arms. Snatching up Krishna, Yasoda waved over him a -cow-tail-brush to guard him from harm, whilst Nanda placed dried -cow-dung powdered upon his head; he gave him also an amulet, saying at -the same time—"May Hari the lord of creation, he, from the lotus of -whose navel the world was produced and on the tip of whose tusks the -globe was upraised from waters, protect thee. May that Kesava, who -assumed the form of a boar, protect thee. May that Kesava, who, as the -man-lion, rent with his sharp nails, the bosom of his foe, save thee. -May that Kesava, who appearing first as the dwarf, traversed with all -his power with three paces, the three regions of the universe, -constantly protect thee. May Govinda guard thy belly, Janarddana thy -legs and feet, the eternal and irresistible Nārāyana thy face, thine -arms, thy mind and thy faculties of sense. May all ghosts, goblins and -malignant spirits, that shall be engaged in thy mischief, be destroyed -by the bow, the discus, the mace, the sword of Vishnu and the by echo of -his conch shell. May Vaikuntha guard thee in thy cardinal points and -Madhusudana in the intermediate ones. May Hrishikesha defend thee in the -sky and Mahidhara upon earth". Having recited these prayers to avert all -evil, Nanda caused the child to sleep in his bed underneath the wagon. -Seeing the huge carcass of Putanā the cow-herds were filled with -surprise and fear. - -SECTION VI. - -Parāçara said Once on a time while the slayer of Madhu was asleep -underneath the wagon, he cried for the breast and kicking up his feet he -overturned the vehicle and all the pots and pans were upset and broken. -Hearing the noise the wives of the cow-herds came exclaiming—"Ah! Ah!" -and there they found the child sleeping on his back. "Who could have -overturned the wagon?" exclaimed the cow-herds. "That child" said some -of the boys who saw the circumstance. "We saw him," said the boys, -"crying and kicking the wagon and so the wagon was upset; no one else -had anything to do with it". - -The cow-herds were therefore greatly surprised and not knowing what to -do Nanda at once took up the boy and Yasoda offered worship to the -broken pieces of pots and to the wagon, with curds, flowers, fruits and -unbruised grain. - -Being commissioned by Vasudeva, Garga performed the initiatory rites of -the two boys secretly in Vraja. The eldest was named Rāma and the other -Krishna by the wise Garga, the foremost of the intelligent. In a short -time they began to crawl about the ground, supporting themselves on -their hands and knees and creeping everywhere, often amidst ashes and -filth. Neither Rohini nor Yasoda was able to prevent them from getting -into the cow-pens or amongst the calves, where they amused themselves by -pulling their tails. When Yasoda could not prevent the two boys, who -always rambled together, from playing naughtily, she became angry and -taking up a stick remonstrated with Krishna having eyes like -lotus-petals. Fastening a cord round his waist she tied him to the -wooden mortar and being angry, she said to him "Now you wicked boy, get -away from here, if you can". Having said this, she went about her -domestic affairs. As soon as she had gone, the lotus-eyed Krishna, -trying to extricate himself, pulled the mortar after him to the space -between the two Arjuna trees that grew near together. Being dragged -there the mortar became wedged between the two trees, and Krishna having -pulled it, the two huge trees covered with many leaves, were uprooted. -Hearing the cracking noise the inhabitants of Vraja came to see what was -the matter and there they beheld the two huge trees with broken branches -and stems lying on the ground with the child fixed between them, with a -rope round his belly, laughing and shewing his white teeth, just budded. -It is from this that Krishna is called Dāmodara from the binding of dama -(rope) round his udara (belly). The elders among the cow-herds, with -Nanda at their head, looked upon these circumstances with alarm, -considering them as inauspicious signs. They said—"We cannot remain in -this place—let us go to some other part of the forest Here many evil -omens threaten us with destruction—the death of Putanā, the upsetting of -the wagon and the fall of the trees without their being uprooted by the -wind. Let us go away from here without any delay and go to Vrindavana, -where evil omens may no longer disturb us". - -Having thus made up their minds, the inhabitants of Vraja communicated -their intention to their families and desired them to go without delay. -Accordingly they started with their wagons and their cattle, driving -before them their bulls and cows and calves; they threw away the -fragments of their household stores and in no time Vraja was overspread -with flights of crows. Vrindavana was selected by Krishna, who was above -the influence of actions, for the sake of providing for the nourishment -of the kine, for there in the hottest season the new grass springs up as -profusely as the rains. Having gone to Vrindavana from Vraja, the -inhabitants of the latter up their wagons in the form of a crescent. - -As the two boys Rāma and Damodara grew up, they lived always together in -the same place and engaged in the same boyish sports. They made -themselves crests of the peacocks' plumes and garlands of forest flowers -and musical instruments of reeds and leaves or played upon the pipes -used by cowherds; their hair was arranged like the wings of the crow, -and they looked like two young princes and portions of the god of war. -They were robust, and walked about always laughing and playing sometimes -with each other, sometimes with other boys; driving, along with other -young cowherds, the calves to the pasture. Thus the two protectors of -the universe were keepers of cattle until they became seven years old in -the cow-pens of Vrindavana. - -Then began the rainy season when the atmosphere was full of clouds and -the quarters of the horizon were blended into one by the driving -showers. The water of the rivers rose and overflowed their banks, and -spread beyond all limits like the mind of the weak and wicked -transported beyond restraint by sudden prosperity. The pure radiance of -the moon was obscured by heavy vapours as the teachings of the sacred -writings are darkened by the arrogant scoffs of the unbelievers. The bow -of Indra held its place unstrung in the sky like a worthless person -elevated to honour by an indiscreet king. White line of storks appeared -upon the back of the clouds in such contrast as the bright conduct of a -man of respectability opposes to the conduct of a scoundrel. The -ever-fickle lightning, being newly allied with the sky, was like the -friendship of a profligate for a man of substance. Overgrown by the -spreading grain, the paths became difficult of being traced like the -words of the ignorant carrying no definite meaning. - -Krishna and Rāma, delighted, began to live in the forest in that -beautiful season maddening the peacocks and bees. Sometimes they sang -and danced with the cow-herds and sometimes sat under the cool shade of -a huge tree for rest. Sometimes they beautified themselves with garlands -of Kadamba flowers and again with garlands of peacocks' feathers; -sometimes they painted themselves with the minerals of the mountain; -sometimes they slept on beds of leaves and sometimes they rejoiced with -the infants of the cow-herds, hearing the muttering of the clouds; -sometimes they praised the songs of the boys, sometimes mimicked the cry -the peacocks and sometimes played on pipes. - -Thus greatly attached to each other and participating, in various -emotions and sports, Rāma and Krishna delightedly resided in that -forest. And every evening they used to come back home like two cow-boys -along with the cows and cow-herds. And coming home in the evening, the -two deities heartily engaged in sports giving delight to the sons of the -cow-herds. - -SECTION VII. - -Parāçara said:—Once on a time Krishna went to Vrindavana, without -Balarāma; and there, adorned with garlands of wild flowers, roamed he, -encircled by the cow-herds, He then repaired to the banks of Kalindi, -undulating and sparkling with foam and as if smiling when the waves -dashed against the banks. There he saw the pool with the dreadful -serpent Kāliya, boiling with the fires of poison. By the touch of that -poison the huge trees on the banks were withered and being touched by -the waters raised by the wind the birds were scorched. Beholding that -dreadful serpent, like the second mouth of death, the illustrious Slayer -of Mahdhu thought—"Forsooth, the wicked and poisonous serpent Kāliya -lives here, who, being defeated by me, was constrained to leave the -ocean whose waters were defiled. By him the waters of the Yamuna, -flowing to the ocean, have been poisoned, and the thirsty cows and -cow-herds cannot satisfy their thirst. I must slay this serpent, so that -the inhabitants of Vraja may live here happily freed from fear. I have -descended upon the land of mortals to chastise the wicked, led astray -into vicious paths; I shall therefore climb up the neighbouring Kadamba -tree and jump down into the pool". - -Parāçara said:—Having thus thought within himself he bound his clothes -tightly about him and jumped boldly into the pool of the serpent-king. -The huge lake was agitated as soon as he fell into it, and the waves -raised thereby began to sprinkle the distant trees, which being touched -by the water and wind, thus poisoned, were immediately set on fire, and -the whole horizon was ablaze. Having dived into the lake, Krishna struck -his arms defiantly. Hearing that noise the serpent-king immediately -issued out—whose eyes were coppery and hoods were flaming with deadly -venom. He was encircled by many other powerful and poisonous snakes -living upon air and hundreds of serpent-nymphs adorned with rich -ornaments, whose earrings glittered with brilliance as the wearers moved -along. Coiling themselves around Krishna, they all bit him with teeth -from which fiery poison came out. Beholding him in the lake thus -surrounded by serpents, his companions immediately went to Vraja -bewailing aloud his fate. "Krishna has foolishly jumped into the lake of -the serpent Kāliya, and is being devoured by that serpent-king; do ye -come and behold him". Hearing those words, resembling the fall of -thunder, the cow-herds and their wives headed by Yasoda, proceeded -speedily towards the lake. "Alas where is Krishna gone" cried the wives -of the cow-herds greatly bewildered; and Yasoda, terrified, with -faltering steps, proceeded quickly. Rāma, gifted with great prowess, -Nanda and other cow-herds being anxious to see Krishna, arrived quickly -at the bank of the Yamuna and beheld him surrounded by, snakes, -possessed by the serpent-king and motionless. O foremost of Munis, -looking at the countenance of their son, the cow-herd Nanda and the -noble Yasoda became stupified. And the wives of the other cow-herds -stricken with grief and keeping, saw him; and with words expressive of -fear and affliction, they, out of love towards Keshava, said—"We shall -all with Yasoda enter this huge lake of the serpent-king; we shall not -be able to go back to Vraja. What is day without the sun, night without -the moon, cow without a bull and Vraja without Krishna? Without Krishna -we shall not return to Vraja, like unto a pond without water, in his -absence, nor shall we roam in the forest. We do not like to live there, -even if it be the house of our mothers, where there is not Hari, having -the countenance like lotus-petals. How shall we live sorrowfully without -beholding Hari in pasture having eyes resembling full-blown -lotus-petals? We shall not go back to the house of Nanda in Gokula -without the lotus-eyed Krishna, who with his pleasant conversation has -stolen all our hearts. O ye cow-herds! behold, Krishna is still casting -smiling looks upon us, although he is encircled by snakes engaged by the -serpent-king". - -Parāçara said:—Hearing those wards of the wives of the cow-herds and -beholding the cow-herds stricken with fear the highly-powerful son of -Rohini looked settled (for some time.) And then seeing Nanda, with fixed -looks towards Krishna and Yasoda almost in a swoon, he began to chant by -signs the glories of Krishna—"O god of gods, why art thou displaying -these human characteristics? Dost thou not perceive thyself at one with -one without end? Thou art the centre of creation, as the nave is of the -spokes of a wheel. A portion of thee, I have even also born, as thy -eldest brother. To share in thy sports as men, the celestials have all -descended under a like disguise. Having made all the goddesses descend -in Gokula for thy sport, thou hast afterwards descended, although thou -art existing perpetually. Wherefore Krishna dost thou neglect these -celestials who, as cow-herds, are thy friends and kin—and these -sorrowing females, who also are thy relations? Thou hast assumed, the -character of man; thou hast displayed the tricks of childhood. Now let -this dreadful snake although armed with poisoned fangs, be vanquished -(by thee)". - -Being thus reminded of his real character by Rāma, Krishna smiled gently -and immediately freed himself from the coils of the snakes. And catching -with both his hands the middle hood of the serpent-king, that highly -powerful (Krishna) bent it down and set his foot upon the -hitherto-unbended hood; and danced upon it victoriously. And the hood of -the serpent was bruised by the treading of Krishna's feet, and wherever -the snake attempted to raise his head, it was again trodden down. -Trampled upon by the feet of Krishna as they changed position in the -dance, the snakes fainted and vomitted froth much blood. Seeing the head -and neck of their king thus bruised and blood flowing from this mouth, -the females of the snake-king implored the mercy of the Slayer of Madhu. - -The females of the serpent-king said—"We have recognized thee, O god of -gods, O supreme lord of all. Thou art a portion of that supreme light -and the mighty lord. Thou art the self-existent lord and even the -celestials are unable to praise thee worthily, and how can the females -truly chant thy glories? How can we sing his glories whose portions are -earth, sky, water, fire and air? Even the holy ascetics have in vain -sought to know thy real essence. We bow to that form, which is the most -subtiles of atoms, the largest of the large; to him whose birth is -without a creator, whose end knows no destroyer and who alone is the -cause of duration. There is no anger in thee, thou protectest the world -and hence this punishment of Kāliya. Hear us. The virtuous should pity -women; and creatures are pitied even by the fools; let therefore the -foremost of the forgiving have compassion upon this poor creature. Thou -art the upholder of the universe and this snake is gifted with but -little strength, if and oppressed by thee, he shall in no time give up -his life. There is a vast difference between this poor serpent of -limited strength and thyself in whom the world reposes. Friendship and -enmity are felt towards equals and superiors and not for those who are -infinitely inferior to us. This unfortunate snake is about to die,—give -us therefore, as a matter of charity, our husband!" - -Parāçara said:—When the wives of the serpent-king had said this, he, -too, although wearied, repeated feebly his prayers for clemency. "Pardon -me" he said—"O god of gods, how shall I address thee, who art possessed, -through thine own strength and essence, of the eight great faculties and -art in energy unmatched? Thou art the Supreme, the originator of the -supreme; thou art the supreme spirit and from thee, the Supreme -proceeds: thou art beyond all finite objects: how can I sing thy -glories? How can I chant his greatness from whom have sprung Brahmā, -Rudra, Chandra, Indra, the Maruts, the Aswins, the Vasus and the -Adityas—of whom but, a small portion is the whole universe, which is -destined to represent his essence and whose nature, primitive or derived -is beyond the conception of Brahmā and other immortals. How can I -approach him who is worshipped by the celestials with incense and -flowers culled from the groves of Nandana? How can I adore him whose -incarnate portion are being worshipped even by the king of celestials -and whose real nature he is not conscious of? How can I approach him, -whom the sages, having their minds withdrawn from external objects, -worship in thought and enshrining whose image in their hearts present to -it the flowers of sanctity? I am quite unable, O god of gods, to worship -thee or sing thy glories—by thy mercy only, be thou propitiated with me. -O Kesava, the serpents are by nature, crooked. I am born in that race, -so I am also wily, which is the characteristic of my own race, so I am -not to blame in this, O Achyuta. Every thing has been created by thee -and every thing is being destroyed by thee—and the species, form and -nature of all things in the world, are thy work. Even such and I as thou -hast created me in kind, in form and in nature. Such am I and such are -my actions. Should I act differently then indeed should I deserve -punishment; so thou hast destined. And that I have been punished by -thee, is indeed a blessing—for punishment from thee alone is a favour. - -"Behold I am now divested of strength and poison—deprived of both by -thee. Save my life—I ask no more. Order me what shall I do". - -Being thus addressed by Kaliya, Krishna said—"You must not wait here any -more; go immediately, with your family and followers, to the sea. -Garuda, the enemy of the serpents, will not injure thee if he sees the -impressions of my feet upon your hood". Having said this, Hari liberated -the serpent-king, who, respectfully bowing to his victor, went to the -ocean accompanied by all his wives, servants and children, leaving the -sight of all and the pool he had lived in. When the snake had departed, -the cow-herds received back Govinda as one risen from dead and embraced -him and bathed his forehead with tears of joy. Others, considering the -water of the river pure, were filled with surprise, and chanted the -glory of Krishna, who is above the influence of actions. Being thus -glorified by his illustrious exploits and eulogized by the cow-herds and -their wives, Krishna came back to Vraja. - -SECTION VIII. - -Parāçara said:—Thereupon again driving their cattle, Kesava and Balarāma -rambled together in the forest, and on one occasion went to a pleasing -grove of palms. There lived in that pleasing grove a demon named -Dhenuka, resembling an ass in appearance and living upon the flesh of -deer. Beholding the fruits there ripe, the cow herds, being anxious to -take them, said—"O Rāma! O Krishna! Dhenuka always lives here and -therefore the trees are loaded with ripe fruits the smell of which -perfumes the air. We wish to eat some. Will you throw some down?" -Hearing those words, Krishna and Sankarsana brought down some fruits on -the ground. Hearing the sound of the falling fruits, the dreadful and -malignant demon Dhenuka, having the countenance of an ass, arrived there -speedily, and being angry began to kick Rāma on the breast with his -hinder heels. Catching him by his both hind legs, Rāma however hurled -him round till he died; then he threw up the dead body to the top of the -palm tree from the branches of which it struck down enough fruits like -rain drops poured down on earth by the wind. The relatives of Dhenuka -came running to his help, and Krishna and Rāma did the same thing with -them until the trees were filled with dead asses and the ground was -covered with ripe fruits. Thenceforth the cattle grazed unobstructed in -the palm groves and cropped the new pasturage where they had never gone -before. - -SECTION IX. - -Parāçara said:—That demon, in the form of an ass, and all his relatives, -being slain, the cow-herds and their wives began to roam at pleasure in -that picturesque grove of palms. Having slain that fiend Dhenuka, the -two sons of Vasudeva, greatly delighted, repaired to the Bhāndira -fig-tree. They began to roam about shouting and singing and collecting -fruits and flowers from the trees—sometimes driving the cattle to a -distant pasture, sometimes calling them by their names, sometimes -carrying the foot-ropes of the kine upon their shoulders, sometimes -decorating themselves with garlands of forest flowers, they appeared -like two young bulls when the horns first appear. Dressed, the one in -yellow and and the other in sable garments, they appeared like two -clouds one white and one black, surmounted by the bow of Indra. The two -brothers, although lords of the universe, having descended upon earth, -began to sport mutually with frolics beneficial to the world. Adopting -human duties and assuming human character and engaged in human sports, -they stayed about in the forest. And these two highly powerful -(brothers) engaged in exercise, in swinging upon the boughs of trees, or -in boxing and wresting and hurling stones. - -Having seen Krishna and Balarāma thus sporting, this Asura Pralamba, on -one occasion with a view to carry them away stealthily arrived there -assuming, the guise of a cow-herd. And that foremost of demons, assuming -a human shape, mixed with them, unsuspected. Then seeking their faults -he found Krishna irrepressible and made up his mind accordingly to slay -the son of Rohini. - -The boys commenced playing at the game of leaping like deer, two and two -together. Govinda was matched with Sridama and Balarāma with Pralamba; -the other boys were coupled with one another and went leaping away. -Krishna beat his companion and Balarāma his, and the boys who were on -Krishna's side, were also victorious. The boys who were defeated, -carrying the victorious boys on their shoulders went to the Bhāndira fig -and then came back to the starting-place. And placing Sankarshana -speedily on his shoulders the demon Pralamba did not tarry there and ran -away like unto a cloud with the moon. Being unable to carry the weight -of Rohini's son that foremost of fiends began to increase in bulk like -unto a cloud in the rainy season. Beholding him like a scorched -mountain, his head crowned with a diadem and his neck hung round with -garlands, having eyes as large as cart wheels, a fearful form and -shaking the earth with his tread, Balarāma called out, as he was carried -away, "Krishna! Krishna! I am carried off by some demon, disguised as a -cow-herd and huge as a mountain! What shall I do? Tell me Madhusudana, -the villain runs away speedily". - -Parāçara said:—The high-souled Krishna, cognisant of the prowess and -strength of the son of Rohini, opened his mouth, smiling and said—"O -thou the soul of all, the cause of cause and all that is alone when the -world the destroyed, why art thou assuming clearly the character of a -man? Dost thou not know that you and are alike the origin of the world -and have come to relieve it of its load? The sky is thy head; the waters -are thy person; earth is thy feet; eternal fire is thy mouth; the moon -is thy mind; the wind is thy breath; the four regions are thy arms and -hands. O big souled and highly powerful lord, thou hast a thousand -heads, a thousand hands and feet and bodies. Thou art the beginning of -all creation—Brahmā, sprung from lotus—and the sages have praised thee -in these terms for a thousand times. No one else knoweth thy divine -person. The celestials worship only thy incarnate person. Dost thou not -know that in the end the whole world will disappear in thee? O thou of -endless forms; thou art upholding all creation, mobile and immobile. -Thou, being identical with time with its division of hours and minutes, -devourest the world. As the waters of the sea, when swallowed up by -submarine fire, are transferred into winds and thrown in the form of -snow upon Himachala, where coming in contact with the rays of the sun, -re-assume the watery nature, so this world, devoured by thee at the time -of dissolution, is again created by thee at the end of a Kalpa through -thy creative energy. Thou and I, soul of the universe, are but one and -the same cause of the creation of earth, although for its protection we -exist as distinct individuals! Bringing to thy memory, who thou art, O -being of illimitable prowess, destroy thyself the demon. Suspending a -while your human character, do what is right". - -Thus reminded by the noble Krishna, the powerful Balarāma laughed and -crushed Pralamba with his knees striking him simultaneously on the head -and face with his fists so as to beat out both his eyes. Vomitting blood -from his mouth and having his brain forced through the skull, the demon -fell upon the ground and died. Seeing Pralamba slain the cow-herds were -surprised and rejoiced and exclaimed "Well done!" and praised Balarāma. -Thus praised by his play-mates and accompanied by Krishna, Balarāma, -after the death of the demon Pralamba, came back to Gokula. - -SECTION X. - -Parāçara said:—Whilst Krishna and Rāma were thus sporting in Vraja the -rainy season ended—the autumn appeared and the lotuses became -full-blown. The Safari fish in their watery burrows, were oppressed by -the heat like a man by his selfish desires, who is attached to his -family. The peacocks, renouncing all amusements, became silent like the -ascetics withdrawing themselves from worldly enjoyments considering -their unreality. The clouds of shining whiteness, exhausted of their -watery wealth, deserted the sky like the wise who have acquired wisdom, -departing from their home. Evaporated by the rays of the autumnal sun, -the lakes were dried up, like the hearts of men withered by the contact -of selfishness. The silent waters of the autumn were beautified by white -water-lilies, like the minds of the pure by the perception of truth. The -moon shone with undiminished brilliance in the sky crested with star -like the saint, who has reached the last stage of bodily existence in -the company of the pious. The rivers and lakes slowly went far off from -their banks as the wise by degrees shrink from the selfish attachment -that connects them with their wife and children. The swans again began -to frequent those lakes which they had abandoned before like false -ascetics whose devotions are interrupted and they are again stricken -with numberless afflictions. The ocean, with silent waters, became -perfectly calm like the accomplished saint who has gone through rigid -penances and has acquired undisturbed tranquility of spirit. Everywhere -the waters are as clear and pure as the minds of the wise who behold -Vishnu in all things. The autumnal sky was perfectly free from clouds -like the heart of the ascetic, whose cares have been devoured by the -fire of devotion. The moon allayed the fervours of the sun as -discrimination removes the pain consequent upon egotism. The autumn -removed the clouds from the sky; the muddiness of the earth and the -discoloration of the waters, as abstraction draws away the senses from -the objects of perception. The water of the lake, by becoming full, -stationary and again declined, performed as if the exercise of -inspiring, suppressing and expiring the vital air. - -At this season, when the heavens were clear and bright with stars, -Krishna, once repairing to Vraja, saw the inhabitants engaged in the -celebration of a sacrifice in honor of Sakra. Beholding all the -cow-herds busily and anxiously engaged in making preparation, Krishna, -gifted with high, intellect, as if, out of curiosity asked the elders, -saying—"What festival of Sakra is this, in which you are taking so much -delight?" To him thus asking, the cow-herd thus lovingly said—"Satakratu -(performer of hundred sacrifices), the king of the celestials, is the -lord of the clouds and waters; ordered by him the clouds pour down water -on earth, by which the grain is produced, on which we and other embodied -beings live and by which we please the gods. By this too these cows bear -calves and give milk and are happy and well-nourished. Wherever the -clouds pour waters, the earth is neither barren of corn, nor bare of -verdure, nor is man stricken with hunger. Having drunk the milk of the -earth by means of the rays of the sun, Indra, the giver of water, pours -it again on earth for the sustenance of all the worlds. For this reason -all sovereign princes offer, with delight, sacrifices to Indra at the -end of the rainy reason, and so also do we and so do the other people". - -Parāçara said:—Having heard the words of the cow-herd Nanda regarding -the worship of Sakra, Dāmodara, to excite the anger of the lord of -celestials, said—"We, father, are neither cultivators of the soil, nor -merchants—we are sojourners in the forests and cows are our gods. There -are four divisions of knowledge—logical, spiritual, practical, and -political. Hear from me, what is the practical science. Agriculture, -commerce and tending of cattle—the knowledge of these three professions, -O noble Sire, is the practical science. Agriculture is the means of -subsistence to the cultivators, buying and selling to the traders, and -tending of cattle is our subsistence. The practical science has thus -been divided into three branches. The object, that is cultivated by any -one, should be to him, his chief deity—he must worship that, for that is -his benefactor. O father, the man who worships another's deity, -receiving the fruit from his own, does not obtain a prosperous situation -either in this world or in the next. Where the land is no longer -cultivated there are limits assigned, beyond which begins the forest; -the forests are bounded by the hills and so far do our limits extend. We -are not confined within doors or walls, we have neither fields nor -homes; we wander about happily wherever we like in our wagons.[258] We -have heard that the spirits of these mountains, assuming whatever shapes -they like, walk in the woods upon their own precipices. If they are -displeased with those who inhabit the forests, then transforming -themselves to lions and beasts of prey, they will like the offenders. We -are thus bound to worship the mountains and sacrifices to cattle. What -have we to do with Indra? Cattle and mountains are our gods. Brāhmans -offer worship with prayer; cultivators of the earth worship their -landmarks; but we, who tend our cattle in the forests and mountains, -should worship them and our kine. Let prayer and offerings be then made -to the mountain Govardhana and let us duly kill a victim. Let milk be -collected from all stations and let us feed Brāhmans and all others who -wish to partake of it—no need of any judgment about it. When the -oblations have been presented and the Brahmans have been fed let the -cow-herds circumambulate the cows decorated with garlands of autumnal -dowers. If the cow-herds pay attention to these suggestions, they will -secure the favour of the mountain of the cattle and also mind". - -When Nanda and other cow-herds heard the speech of Krishna, their faces -were brilliant with joy and they said that he had spoken well. "You have -judged aright, child" exclaimed they "we will do exactly as you have -said and offer worship to the mountain". Accordingly the inhabitants of -Braja worshipped the mountain presenting to it curds and milk and flesh; -and they fed hundreds and thousands of Brāhmans and many other guests -who came to the ceremony even as Krishna had directed; and when they had -made their offerings they circumambulated the cows and the bulls that -cried as loud as roaring clouds. Upon the summit of Govaradhana Krishna -stood and said "I am the mountain" and partook of the food presented by -the cow-herds; whilst in his own form as Krishna, he ascended the hill -with other cow-herds and worshipped his other self. Having promised them -many blessings the mountain-person of Krishna disappeared, and the -ceremony being finished the cow-herds returned to their homes. - -SECTION XI. - -Parāçara said—Being thus disappointed of offerings in the sacrifice, O -Maitreya, Sakra, greatly angry, addressed the attendant clouds called -Samvarttaka saying—"O ye clouds! hear what I say and do ye speedily -execute without any judgment my behests. The foolish cow-herd Nanda and -his companions, relying upon the protection of Krishna have withheld the -usual offerings to us. Now therefore, distress the cattle, with wind and -rain at my command, that are their subsistance and whence their -occupation is derived. Ascending my elephant, huge as a mountain summit, -I will give you assistance in strengthening the tempest". - -Parsara said:—O twice-born one, being thus commanded by the -celestial-chief, the clouds came down in a fearful storm of rain and -wind to destroy the cattle. In a moment, the earth the points of the -horizon and the sky were all blended into one by the heavy and incessant -showers. Being afraid of the lightning's scourge, the clouds filled the -quarters with their muttering and pouring down uninterrupted torrents. -The clouds pouring down waters day and night, the earth was filled with -darkness; and above below and on every side the world was filled with -water. The cattle, pelted by the storm, shrank cowering into the -smallest size or gave up their breath. Some covered their calves with -flanks and some saw their young ones carried away by the flood. -Trembling in the wind, the calves cast their piteous looks at their -mothers or begged, in low moans, as if, the help of Krishna. Beholding -all Gokula moved with terror and cow-herds and cow-herdesses and cattle -stricken with consternations, Hari thus thought "This is the work of -Mahendra, who has been offended for withholding sacrifices from me; it -is therefore my duty to defend this village of herdsmen. I will uplift -this spacious mountain from its snowy base and hold it up as a large -umbrella over the cow-pens". Having thus made up his mind, Krishna -immediately upheld the mountain Govardhana with one hand as if in sport, -and said to the cow-herds—"Behold the mountain is on high; enter beneath -it speedily, and it will shelter you from the storm; here you will be -secure and happy in places defended from the wind; enter speedily and -fear not that the mountain will fall". Thereupon, all the people with -their cattle, wagons, goods, women, afflicted as they were by rain, went -to the shelter of the mountain which he held steadily over their heads; -and Krishna, as he supported the mountain, was contemplated with delight -and astonishment by the inhabitants of Vraja. As his eyes expanded with -joy and wonder, the cow-herds and cow-herdesses sang his glories. For -seven days and nights did the vast clouds, despatched by Indra, pour -down showers upon the Gokula of Nanda, to destroy the dwellers, but they -were protected by the height of the mountain. And being baffled in his -purpose, the Indra, the destroyer of Bala, ordered the clouds to cease. -The threats of Indra having been fruitless and the sky clear, all the -inhabitants of Gokula came out from the shelter and went back to their -respective habitations. Then Krishna, in the presence of the inhabitants -of the forests filled with surprise, restored the great mountain -Govardhana to its original site. - -SECTION XII. - -Parāçara said:—After the inhabitants of Gokula had been saved by the -upholding of the mountain Govardhana, the chastiser of Paka (Indra) -became desirous of seeing Krishna. Having mounted his huge elephant -Airavata, that lord of the celestials, the destroyer of enemies, beheld -the mighty Krishna on the mount Govardhana, tending cattle, assuming the -person of a cow-boy and encircled by the sons of cow-herds, although the -protector of the universe. He saw above his head, Garuda, the king of -birds, invisible to men, spreading out his wings to shade the head of -Hari. Descending from his elephant and taking him at a distance, Sakra, -having his eyes expanded with delight, said to the Slayer of -Madhu—"Hear! hear, O Krishna, why I have come here; why I have come to -thee; do not think otherwise of it. Thou, O lord, who art the supporter -of the universe, hast descended upon earth to relieve her of her burden. -Being enraged on account of my rites being obstructed, I sent the clouds -to deluge Gokula and they have done this evil deed. By upholding the -mountain, thou hast preserved the cattle and really, O hero, I am much -pleased with thy wonderous deed. The object of the celestials is, now, I -think, accomplished, for with thy single hand thou hast uplifted this -chief of mountains. Being commissioned by the cattle, O Krishna, I have -come to thee, to honour thee for thou didst save them. At their words, I -shall install thee as Upendra and as the Indra of the cows thou shalt be -called Govinda". Saying this, Mahendra took a ewer from his elephant -Airavata and with the holy water it contained performed the regal -ceremony of sprinkling. And as the ceremony was being performed, the -cattle deluged the earth with their milk. - -Having thus inaugurated Krishna, Indra, the husband of Sachi, again -affectionately said—"I have done this at the request of the cattle; -hear, I shall speak something else to thee, O noble one, being desirous -of relieving the earth of her burden. O foremost of men, a portion of -mine, under the name of Arjuna, has descended upon earth—do thou protect -him always. He shall assist thee in relieving the earth of her burden. -He should be protected by thee, O Slayer of Madhu, like thy own Self". - -The Deity said "I know that in the family of Bharata, thy son has been -born by Pritha. I shall protect him as long as I shall live on this -earth. O Sakra, O Slayer of foes, O lord of the celestials, as long I -shall be on this earth, no one shall be able to vanquish Arjuna in -conflict. The highly powerful Asura Kansa and Arishtha Keshi, Nāraka and -others being slain, there shall take place a terrible conflict, O king -of the celestials; know that, O thousand-eyed deity, as what will -relieve earth of her burden. Do thou go; it behoves thee not to be -anxious for thy son. No enemy of Arjuna shall grow in power before me. -For Arjuna I shall render back Yudhishthira and his brothers to Kunti -after the great battle of Kurukshetra". - -Parāçara said:—Being thus addressed, the king of the celestials embraced -Janarddana and having mounted the elephant Airavata again went to the -celestial region. Krishna too with the cows and cow-herds came back to -Vraja by the way sanctified by the looks of the females of the -cow-herds. - -SECTION XIII. - -Parāçara said:—Sakra having departed, the cow-herds, on seeing him -uplift the mountain Govardhana, said to Krishna of wonderous deeds, -delightedly:—"O thou of mighty arms, thou hast saved us from a great -fear; by holding up the mountain thou hast protected the cows. Wonderful -are thy childish sports and insignificant is the condition of a herdsman -and all thy actions are those of a god. Tell us what is the meanings of -all this. Kaliya has been vanquished in the water; Pralamba has been -killed; Govardhana has been lifted up; our minds are filled with -surprise. We can swear by the feet of Hari, O thou of unbounded might, -that beholding thy powers we do not consider thee as man. O Kesava, the -woman, the children and the old of Vraja are all pleased with thee—even -all the celestials cannot perform the deeds thou hast done. Thy boyhood -and thy prowess; thy humiliating birth amongst us, are contradictions -that fill us with surprise whenever we think of them. Be thou a god, or -a demon or a Yaksha or a Gandharva, or whatever, we may consider thee, -we should respect thee for thou art our friend". - -When they had finished, Krishna remained silent for some time as if hurt -and wounded and then said to them, "Herdsmen, if you are not ashamed of -my relationship, if I have deserved your praise, then what necessity -have you to discuss thus concerning me? If you have any love for me, if -I merit your praise, then consider me as your friend. I am neither a -god, nor a Gandharva nor a Yaksha nor a demon—I am born as thy friend -and you should not think otherwise of me". - -Parāçara said Being addressed thus, O great Muni the cow-herds remained -silent and went into the woods leaving Krishna apparently displeased. -Beholding the clear sky with the autumnal moon, and the air perfumed -with the fragrance of the wild water-lily in whose buds the clustering -bees were murmuring their songs, he felt inclined to join with the -females of cow-herds in sport. Thereupon with Rāma he began singing -sweet low strains in various measures such as the woman loved; and they, -as soon as they heard the music, left their homes and hastened to meet -the Slayer of Madhu. One damsel gently sang an accompaniment to his -song, another attentively listened to his music: one called him by the -name and then shrank in bashfulness: whilst another, more bold and -prompted by love, pressed close to his side; one, as she came out, saw -some of the seniors of her family and dared not venture satisfying -herself with meditating on Krishna with closed eyes and whole-minded -devotion by which immediately all acts of merit were effaced by rapture -and all sin was expiated by regret at not seeing him: and others again, -reflecting upon the cause of the world, in the form of the Supreme -Brahma, obtained, by their sighing, final emancipation. Thus encircled -by the females of cow-herds Krishna thought the lovely moon-light night -of autumn suited to the Rāsa[259] dance. Many of them so imitated the -different actions of Krishna that in his absence they wandered through -Vrindavana representing his person. "I am Krishna" exclaims one "behold -the beauty of my movements". "I am Krishna" cries another "Listen to my -song". "Wait! wicked Kāliya, I am Krishna" cries out another striking -her arms defiantly. A fourth cries out: "Herdsmen, fear nothing, be -steady, there is no danger of the storm any more for I uplift the -Govardhana for your protection," and a fifth exclaims—"Now let the -cattle graze wherever they will, for I have slain Dhenuka". In this wise -the females of the cow-herds imitated the various actions of Krishna, -and in his absence removed their sorrow by mimicking his sports. One -damsel, looking on the earth with the down of her person erect and -expanded eyes, exclaims "See here are the impressions of Krishna's feet -and as he has gone, he has left those marks of the banner, the -thunder-bolt and the goad. What fortunate damsel is going with him -inebriate with her passion as her irregular footmarks prove? Here -Damodara has called flowers from on high, for we see alone the marks of -the tips of his feet. Here a nymph has sat down with him be-decked with -flowers, fortunate in having propitiated Vishnu in a pristine birth. -Having left her in a haughty mood because he had adored her with -flowers, the son of Nanda has gone by this road; for see, unable to -follow him with equal steps his companion has here tripped along upon -her toes; and that holding his hand, the damsel has passed on is evident -from the uneven and intermingled footsteps. The wicked Krishna merely -took her by the hand and then left her. The damsel, being disappointed, -is returning in faltering steps—for such her foot-marks indicate. -Forsooth he proposed to her that he would come back soon, for here are -his own footsteps returning with speed. Here he has entered the thick -forest but as the rays of the moon do not enter here his footsteps can -be traced no farther". Being hopeless of beholding Krishna, the females -of the cow-herds came back and arriving at the banks of the Yamuna, they -began to sing his songs. They immediately saw the protector of the three -worlds, with a smiling countenance, coming speedily towards them, on -which one cried out "Krishna, Krishna" being unable to utter any thing -else. One liked to contract her forehead with frowns as drinking with -the bees of her eyes the lotus of the face of Hari: another, shutting -her eyes, meditated, in her mind, upon his form as if being engaged in -an act of devotion. Thereupon coming amongst them Mādhaba conciliated -some with soft words some with gentle looks and some he took by the hand -and the illustrious deity sported with them in the stations of the -dance, after all the damsels had been propitiated. As each of the -damsels attempted to remain in one place close to the side of Krishna, -the circle of the dance could not be constructed. Thereupon taking each -by the hand and when their eyelids were closed by the effects of such -touch Hari formed the circle. Then began the dance in accompaniment with -the music of their clashing bracelets and songs that celebrated in sweet -melody the beauty of the autumnal season. Krishna sang the moon of -autumn, a mine of gentle rays but the damsels chanted the praise of -Krishna only. At times, one of them exhausted by the revolving dance, -threw her arms, adorned with the tinkling bracelets round the neck of -the Slayer of Madhu: another proficient in the art of singing his -praises embraced him. The drops of perspiration from the arms of Hari -were like fertilizing rain which produced a drop of dew upon the temples -of the damsels of cow-herds. Krishna sang the melody that was suited to -the dance. The damsels again and again repeated—"Bravo, Krishna," to his -song. When leading, they followed him, when coming back, they met him -and whether he went forwards or backwards they always followed his -footsteps. Whilst sporting thus with the females of the cow-herds, they -regarded one moment in his absence as a myriad of years. And although -prohibited in vain by their husbands and brothers, they went out in -night to sport with Krishna, the idol of their affection. Thus the deity -of unbounded prowess, the remover of all imperfections, assumed the -character of a youth amongst the damsels of Vraja, pervading their -natures and that of their lords, by his own essence all diffusive like -the wind, for even as in all creatures the elements of ether, fire, -water, and air are comprehended, so also is he everywhere present and in -all. - -SECTION XIV. - -One evening whilst Janārddana was engaged in Rāsa, the demon Aristha, -disguised as a bull, came there striking terror into the hearts of all. -His appearance was like a cloud saturated with waters—his two horns were -very sharp and his two eyes were bright like the sun. As he proceeded, -he ploughed up the ground with his hoofs: his tongue was repeatedly -licking his lips; his tail was erect; the sinews of his shoulders were -strong and between them rose a hump of enormous proportions; his -haunches were soiled with ordure and he was a dread to the herds; his -dewlap hung low and his face was marked with scars from butting against -the trees. Terrifying all the kine, and destroying hermits and ascetics -that demon, in the guise of a bull, haunts all the forests. Being -greatly stricken with fear on beholding that dreadful bull, the -cow-herds and their females cried out "Krishna, Krishna". Krishna then -shouted and slapped his arms in defiance. When the demon heard the -noise, he turned upon his challenger, and fixing his eyes and pointing -his horns at the belly of Kesava, he ran furiously upon the youth. -Krishna did not stir from his place, but smiling in sport and derision, -awaited the near approach of the bull, when he seized him, as an -alligator would have done and held him firmly by the horns, whilst he -pressed his sides with his knees. Having thus humiliated his pride and -held him captive by his horn, he wrung his throat as if it had been a -piece of wet cloth; and then tearing off one of the horns, he beat the -dreadful demon with it until he died vomiting blood from his mouth. -Seeing him slain the herdsmen glorified Krishna, as the companies of the -celestials of old praised Indra, when he triumphed over the Asura -Jambha. - -SECTION XV. - -After these things had happened, Aristha, the bull demon and Dhenuka and -Pralamba had been destroyed, Govardhana had been uplifted, the serpent -Kailya had been vanquished, the two trees had been broken, the female -fiend Putanā had been destroyed and the wagon had been overturned, -Nārada went to Kansa and related to him the whole, beginning with the -transference of the child from Devaki to Yosadā. Hearing this from -Nārada, Kansa was greatly enraged with Vasudeva and remonstrated with -him hard, and with all the Yadavas in an assembly of the race. Then -thinking what was to be done he determined to destroy both Krishna and -Rāma whilist they were yet young and before they had attained to -man-hood. Accordingly he made up his mind, to invite them from Vraja -under the plea of the solemn rite of the lustration of arms, when he -would engage them in a trial of strength with his chief boxers Chānura -and Mushtika, by whom they would undoubtedly be slain. "I will send" he -said "the noble Akrura, the son of Swapalka to Gokula to bring them -hither. I will order the dreadful Kesin, who frequents the forest of -Vrindavan, to attack him, and he is of unequalled prowess and will, for -certain, kill them; or if they come here, my elephant Kuvalayapida shall -trample to death these two cow-boy sons of Vasudeva". Having thus -planned to kill Rāma and Janārddana, the vicious Kansa sent for the -heroic Akrura and said to him, "O master of liberal gifts, hear my -words: and out of friendship for me perform my orders. Ascend your -chariot and go to the house of the milkman Nanda. The two vicious boys, -portions of Vishnu, have been born there, for the very object of -bringing about my destruction. On the fourteenth lunation I intend -celebrating the rite of the lustration of arms. I wish them to be -brought here by you to take part in the games and that the people may -behold them engage in a boxing match with my too skilled boxers Chānura -and Mushtika; or by chance, my elephant, driven against them by his -rider, shall destroy these vicious youngsters—the sons of Vasudeva. When -they are out of the way, I shall kill Vasudeva himself, the cow-herds -and my foolish father Ugrasena and I will get there by the flocks, herds -and all the properties of the rebelious cow-herds who have ever been -inimical to me. Save thou, lord of liberality, all the Yadavas have been -my enemies and I will find out means for their destruction; and I shall -then govern my kingdom with thee without any disturbance. If you regard -me, do thou go as I direct thee; and thou shalt command the cow-herds to -bring in speedily their supplies of milk and butter and curds". - -Being thus advised the illustrious Akrura the immediately undertook to -see Krishna and ascending his magnificent chariot he went, out from the -city of Mathura. - -SECTION XVI. - -Parāçara said:—Being commissioned by Kansa's emissary, Kesin, elated -with the confidence of his prowess, reached Vrindavana, being desirous -of bringing about the destruction of Krishna. He assailed the cow-herds, -spurning the ground with his hoofs, scattering the clouds with his mane -and obstructing the paths of the sun and the moon. Being terrified by -the neighings of the demon, assuming the shape of a steed, the cow-herds -and their females fled to Govinda for shelter exclaiming "Save us! Save -us!!" Hearing their cries, Govinda replied in a voice deep as the -roaring of the thunder cloud. Srikrishna said: "Away with the fears of -Keshin, O cowherds; being born as Gopals, why do you destroy my valour -and heroism? Why are you afraid of one of such little might whose -neighings are his only terrors, a galloping and vicious horse who is -ridden by the strength of Daityas? Come on, wretch. I am Krishna and I -will knock all thy teeth down thy throat, as the wielder of trident did -to Pushan". Thus defying him, Govinda went to fight with Kesin. The -demon with his mouth wide open, ran upon Krishna. But Krishna, enlarging -his arms, thrust it into his mouth and knocked down the teeth which fell -from his jaws like fragments of white clouds. Still the arm of Krishna -in the throat of Krishna continued to enlarge, as a disease, neglected -in the beginning, increasing till the dissolution. The torn lips of the -demon vomitted forth foam and blood; his eyes rolled in affliction; his -joints gave way; he struck the earth with his feet; his body was covered -with perspiration and he became incapable of any exertion. Having his -mouths rent open by the arm of Krishna, that dreadful demon fell down -like a tree struck and shattered by lightning, divided into two -portions. Each of those portions had two legs, half a back, half a tail, -one ear, one eye and one nostril. Krishna stood, unhurt and smiling -after the destruction of the demons encircled by the cow-herd, who, -together with their females, were filled with surprise at the death of -Kesin and glorified the lotus-eyed deity. Beholding the destruction of -Kesin, the Brāhmin Nārada, invisible and seated in a cloud, delightedly -exclaimed—"Well done, O lord of the universe who has easily destroyed -Kesin, the oppresser of the celestials. I have never heard of such a -combat between a man and a horse; being curious to behold it, I have -come from heaven. My heart is filled with joy and surprise, O slayer of -Madhu, on beholding the wonderful works thou hast done in thy descent -upon earth. O Krishna Indra and other celestials lived in fear of this -horse, who tossed his mane and neighed and looked down upon the clouds, -Because thou hast slain the impious Kesin thou shalt be celebrated in -the world by the name of Kesava. Farewell! I will now go. I shall meet -thee again, O subduer of Kesin, in two days more, when thou shalt be -engaged in a conflict with Kansa, When the son of Ugrasena, with his -follwers shall have been slain, then, O upholder of the earth earth's -burden will have been lightened by thee. Many are the battles of the -kings that have to see, in which thou shalt be renowned; I will now go -away, O Govinda. Thou hast accomplished a great deed admired by the -celestials, I have been much pleased with thee and take my leave". When -Nārada had departed, Krishna, who was the cynosure of the eyes of the -damsels of Vraja, not the least surprised, went back with the cow-herds -to Gokula. - -SECTION XVII. - -Parāçara said:—Having issued out of the house of Kansa, Akrurā being -desirous of seeing Krishna, proceeded towards the house of Nanda in a -swift-coursing car. He thought within himself. "There is none more -fortunate than I, for I shall behold the countenance of a portion of the -holder of discus. To-day my life has borne fruit, my night is followed -by the dawn of day, for I shall behold the countenance of Vishnu -resembling full-blown lotuses. Blessed are my eyes and blessed are my -words, for on beholding Vishnu a conversation shall take place between -him and me. I shall behold the countenance of Vishnu having lotus eyes, -which, when seen only in imagination, removes all sins. I shall behold -to-day the mouth of Vishnu—the glory of glories, whence proceeded the -Vedas and all their divisions. I shall behold the lord of the universe -by whom the world is sustained, who is worshipped as the best Purusha -and as the male of sacrifice in sacrificial rites. I shall behold -Keseva, who is without beginning or end, by worshipping whom with a -hundred sacrifices, Indra obtained the sovereignty over the celestials. -That Hari, whose nature is unknown to Brahmā, Indra, Rudra, the Aswins, -the Vasus, the Adityas and Maruts, will this day touch my body. He, who -is the soul of all omniscient, is identical with everything, -omnipresent, permanent, undecaying, all-pervading, shall converse with -me. He, the unborn, who has preserved the world in diverse forms of a -fish, a tortoise, a boar, a horse, a lion, will this day talk with me. -The lord of the universe, who assumes shapes at will, has taken upon him -the condition of humanity to satisfy some object of his heart. The -endless, who holds the earth upon his crest and who has descended upon -earth for its protection, will this day call me by my name. Glory to -that being, whose deceptive adoption of father, son, brother, friend, -mother, and relative, the world is unable to comprehend. Salutation unto -him, who is identical with true knowledge, who is inscrutable and -through whom, when seated in his heart the ascetic gets over the worldly -ignorance and illusion, I bow to him, who, by the performers of holy -rites, is denominated Yajnapurusha (the male of a sacrifice), Vāsudeva, -by the devotees and Vishnu by the adepts in Vedānta philosophy. May he, -who comprises in himself, cause and effect and the world itself, be -pleased with me, through his truth, for I always confide in that unborn -and eternal Hari, by meditating on whom man becomes the repository of -all auspicious things". - -Parāçara said:—Thus meditating upon Vishnu, Akrura, having his mind -animated by devout faith, reached Gokula a little before sun-set; and -there he beheld Krishna amongst the cattle, dark as the leaf of the -full-blown lotus; his eyes of the same colour and his breast adorned -with Srivatsa mark; long-armed, broad-chested; having a high nose, a -graceful countenance with smiles; treading firmly on the ground with -feet whose nails were tinted red; dressed in yellow raiments and -be-decked with a garland of forest flowers; having a creeper just -collected in his hands, and a chaplet of white lotus-flowers on his -head. Akrura also saw there Balabhadra, white as a jasmine, a swan or -the moon dressed in a blue dress; having large and mighty arms and a -countenance as radiant as a blue lotus, like the Kailāsa mountain -adorned with a wreath of clouds. - -When Akrura, beheld these two young men, his countenance expanded with -joy and the down of his body stood erect with delight. And he -thought—"This is the supreme happiness and repository; this the double -manifestation of the divine Vāsudeva; blessed are my eyes for I have -seen the protector of the universe and my bodily form shall yield fruit, -when by the favour of the deity it shall come in contact with his -person. Shall that assumer of infinite forms place his hand on my back -by the touch of whose fingers alone all sins are dispelled and -imperishable, felicity is secured. And by this hand holding the fierce -irresistible discus blazing with all the flames of fire, lightning, and -the sun, were slain the Daitya chiefs, and the collyrium from the eyes -of their females was washed. Into this hand Bali poured water and -obtained enjoyments in the region under the earth and immortality and -dominion over the celestials for a whole Manwantara without danger from -any enemy. Although I am not sinful, perhaps he will despise me for my -connection with the vicious Kansa. If so, cursed is my birth who is -counted amongst the wicked. What is there unknown to him who resides in -the hearts of all men, who is ever existent, freed from imperfection, -the aggregate of the quality of purity and at one with true knowledge? -With a heart animated with devout faith I approach the lord of lords, -the descended portion of that excellent Purusha, Vishnu, who his without -beginning, middle or end". - -SECTION XVIII. - -Parāçara said Thus meditating, Akrura, born in the race of the Yadus, -bowed his hand down to the feet of Hari saying—"I am Akrura". And -Krishna placed his hand upon him, which was marked with the flag, the -thunder-bolt, the lotus, and drew him towards him and affectionately -embraced him. - -Being thus honored by him, Balarāma and Kesava, delighted, entered with -him their own habitation. Having entered into conversation with them and -been fed, he related to them everything duly, how their father -Anakadundhubi, the princess Devaki and even his own father had been -insulted by the wicked demon Kansa and for what purpose he had been -despatched. Having heard all from him the illustrious slayer of Kesin -said—"O thou of liberal gift, I know all thou hast said; O great one, I -shall devise proper measures for this—do not think otherwise of this; -consider Kansa as already slain. Rāma and I will go to Mathura tomorrow -along with you. The elders of the cow-herds shall accompany us carrying -sufficient offerings. Rest here tonight and drive all thy anxiety. -Within three nights I will destroy Kansa and all his followers". - -Having thus commanded the cow-herds, Akrura with Kesava and Rāma retired -to rest and slept soundly in the house of Nanda. The next morning was -clear and the young men prepared to proceed to Mathura with Akrura. The -females of the cow-herds, on seeing them about to depart, were much -afflicted. They wept bitterly—their bracelets were loose upon their -arms—and they thus thought within themselves—"If Govinda goes to -Mathura, how will he come back to Gokula? His ears will be pleased by -the sweet and finished conversation of the damsels of the city. And -being used to the language of the graceful females of Mathura he will -never again like the rustic expressions of the Gopees. Hari, the pride -of our village is taken away and a fatal blow is laid upon us by -inexorable destiny. - -"The women of the city have sweet smiles, graceful language, beautiful -air, elegant gait and significant glances. Hari is of rustic breeding, -and, captivated by their fascinations, what likelihood is there of his -returning to the society of any one amongst us? Kevasa, who has mounted -the car to go to Mathura, has been deceived by the cruel, vile, and -desperate Akrura. Does not the unfeeling traitor know the affection that -we all here feel for our Hari, the joy of our eyes, that he is taking -him away? Unkind that he is, Govinda is departing from us, along with -Rāma: haste! let us stop him! Why talk of telling our seniors that we -cannot bear his loss? What can they do for us, we are consumed by the -fires of separation? The Gopas, with Nanda at their head, are themselves -preparing to depart; no one makes any attempt to detain Govinda. Bright -is the morning that succeeds to this night for the women of Mathura, for -the bees of their eyes will feed upon the lotus face of Achyuta. Happy -are they who may go hence without impediment, and behold, enraptured, -Krishna on his journey. A great festival will delight today the eyes of -the inhabitants of Mathura when they will behold the person of Govinda. -What pleasurable dream was seen by the happy damsels of the city that -their graceful eyes shall behold unobstructed the countenance of -Krishna! Alas! the eyes of the females of cow-herds have been deprived -of their vision by the relentless Brahmā, after he had shown them this -great treasure. Hari departing with his love for us decayed, the -bracelets from our arms slip. The cruel-hearted Akrura urges on the -steeds; who does not feel pity for females like us who are bewailing? -Alas! behold the dust of Krishna's chariot-wheels! and now he is -distanced from us by that for even that dust is no longer to be seen". -Thus lamented by the damsels, Kesava and Rāma left the hamlet of Vraja. -Travelling in a car drawn by quick-coursing steeds they reached, at -noon, the banks of the Yamuna when Akrura requested them to halt a -little whilst he performed the usual daily ceremonial in the river. They -having agreed to this, the high-minded Akrura bathed in the water and -rinsed his mouth and then entering the stream he stood meditating upon -the Supreme Being. He beheld, in his meditation, Balabhadra, having a -thousand-hooded heads, a garland of jasmine flowers, having large-red -eyes resembling lotus petals, surrounded by Vasuki, Rambba and other -mighty serpents, praised by Gandharvas, decorated with garlands of wild -flowers, clad in dark-coloured raiment, crowned with a chaplet of -lotuses, adorned with brilliant ear-rings, drunk and standing at the -bottom of the river in the water. He saw on his lap Vishnu, having four -arms, and holding conch, discus, and mace, having the complexion of -cloud, coppery and expansive eyes, excellent ear-rings and an elegant -form, clad in yellow clothes, adorned with many coloured flowers and -appearing like a cloud adorned with streams of lightnings and the bow of -Indra; his breast was marked with celestial sign, four arms were adorned -with keyuras and head with a brilliant crown: he was attended by -Sanandana and other holy sages, who, fixing their eyes upon the tips of -their noses, were absorbed in profound meditation. - -Understanding them as Krishna and Balarāma, Akrura was struck with -amazement; and he thought how they could so quickly have got there from -the chariot. He desired to ask them of this, but Janarddana deprived him -of the faculty of speech at that moment. Having come out of the waters -he then came to the chariot and saw there, like before, Rāma and Krishna -stationed in their human forms. And having entered the stream again he -saw those two forms praised by Gandharvas, great ascetics, Siddhas and -great serpents. Apprehending then their real nature he eulogized the -eternal deity gifted with discriminative knowledge. - -Akrura said:—"Salutation to thee, who art uniform and manifold, all -pervading, Supreme spirit, of inconceivable glory and who art simple -existence. Salutation to thee, O inscrutable, who art truth and the -essence of oblations. Salutation to thee, O Lord, whose nature is -unknown, who art beyond primeval matter, who existest in five forms, -identical with the elements, with the faculties, with matter, with the -living soul and with the Supreme spirit. Be propitiated with me, O soul -of the universe, essence of all things, perishable or eternal, whether -addressed by the name Brahmā, Vishnu, Siva or like. I adore thee, O God, -whose nature is indestructible, whose purposes cannot be deciphered, -whose name even is unknown; for the attributes of kind or appellation -are not applicable to thee, who art that, the supreme Brahman, eternal, -unchangeable, uncreated. But as our objects can not be accomplished but -through some specific from, thou art termed by us Krishna, Achyuta, -Ananta or Vishnu. Thou, unborn divinity, art all the objects of these -impersonation; thou art the gods and all other beings; thou art the -whole world, thou art all. Soul of the universe, thou art free from -change and there is nothing except thee in all this existence. Thou art -Brahmā, Pasupati, Aryaman, Dhātri and Vidhātri! Thou art Indra, air, -fire, the regent of the waters, the god of wealth and the judge of the -dead; and thou, although but one, presidest over the world with various -energies directed to various purposes. Thou, identical with the solar -ray, createst the universe: all elementary substance is composed of thy -qualities; and thy supreme form is denoted by the imperishable term Sat. -I bow to him who is identical with true knowledge and who is and is not -perceptible. Salutation to him the lord Vasudeva, to Sankarsana, to -Pradyumna and to Aniruddha". - -SECTION XIX. - -Parāçara said:—Having thus praised Vishnu, standing in the stream that -descendant of the Yadu race worshipped the lord of all with flowers, -incense and all other beautiful articles. Having withdrawn his mind from -every thing else and devoted it to Vishnu, he engaged, for some time, in -the meditation, "I am Brahman" and then desisted from his abstraction. -Then considering himself as blessed, the high-minded Akrura got up from -the waters of the Yamuna and came to the chariot. Like before, he again -saw stationed on the car Rāma and Krishna. Seeing Akrura thus amazed, -Krishna said—"Forsooth, O Akrura, your eyes are expanded with surprise. -Methinks you have seen something wonderful in the waters of the Yamuna". - -Akruka said:—"O Achyuta, the wonder I saw in the waters, I behold here, -before me in a bodily shape; I am united with thee, Krishna, the marvel -I have seen and whose wonderous form is the universe. No more of this, -let us go to Mathura, O Slayer of Madhu—I am afraid of Kansa. Oh! fie on -them who eat the bread of another". Saying this he urged on the quick -steeds and they arrived after sunset, at Mathura, When they came in -sight of the city, Akrura said to Krishna and Rāma "You must now go on -foot, whilst I proceed alone in the car; and you must not go to the -house of Vasudeva for the elder has been banished by Kansa on your -account". - -Parāçara said:—Having said this Akrura alone entered the city of -Mathura, Rāma and Krishna proceeded thereto following the public road. -All the females and males of Mathura espied the two brothers with -delight. And they went along sportively looking like two young -elephants. As they roamed about, they saw a washerman colouring clothes -and, with smiling countenances, they went and wanted of him some of his -fine linen. He was a washerman of Kansa and was made insolent by his -master's favour, so he remonstrated hard with Rāma and Kesava. Thereupon -Krishna, in rage, struck down the head of that vicious-souled -(washerman) on earth. Having thus killed him and taken yellow and blue -raiment Krishna and Rāma, delightedly came to a flower-seller's shop. -Seeing them, having expansive eyes, the flower-seller was astonished and -thought, O Maitreya, who could they be or whence could they have come. -Beholding two youths so lovely, dressed in yellow and blue garments, he -took them to be divinities descended upon earth. Being asked for some -flowers, by them, having mouths budding like lotuses he placed his hands -upon the ground and touched it with his head, saying—"My lords have -shown me great kindness, by coming to my house, fortunate that I am; I -will pay them homage". Having said this, the flower-seller, with a -smiling face, gave them whatever choice flowers they selected, to gain -their favour. Prostrating himself again and again before them, he -presented them again and again with flowers beautiful, fragrant and -fresh. Being much pleased with him, Krishna gave him the -blessing—"Fortune, O good friend, who depends on me, shall never forsake -thee. Thou shalt never lose strength or wealth and thy family shall -never be extinct. Enjoying many things, thou shalt, in the end, -remembering me, attain to the region of the celestials. O good friend, -thy mind shall always be in virtue and those, who shall be born in thy -race, shall be long-lived. O great one, as long as the sun shall exist, -none, in thy race, shall be disturbed with famine or other troubles". - -Parāçara said:—Having said this and been worshipped by the -flower-seller, O foremost of Munis, Krishna in the company of Balarāma, -issued out of his house. - -SECTION XX. - -While thus going along the high road, Krishna saw a young girl, who was -crooked, carrying a pot of unguent. Krishna addressed her in sweet words -and said—"For whom are you carrying that unguent? Tell me, lovely -maiden, tell me truly". Being thus addressed by him through affection, -Kubja being attracted by his affection and well disposed towards Hari, -replied to him also mirthfully:—"Do you not know, my lord, that my name -is Tribakra, I am the servant of Kansa and appointed to prepare his -perfumes. Kansa does not like perfumes prepared by any other female and -for this he loves me greatly and shows me favour". Krishna said:—"O thou -having a lovely countenance, give us sufficient unguent used by the -king, to rub upon our bodies". "Take it," Kubja said and she gave them -as much of the unguent as was required for their persons and they rubbed -it on various parts of their bodies and faces, till they looked like two -clouds, one white and one black, decorated by the many-tinted bow of -Indra. Then Krishna skilled in the curative art, took hold of her under -the chin, with the thumb and two fingers and lifted up her head, whilst -with his feet he pressed down her feet and in this way he made her -straight. Being thus rendered straight, she became the most beautiful of -damsels. Then filled with affection, she took Govinda by the garment and -said "Come to my house". Hari, smiling, replied—"I shall come to your -house sometime after". Having thus dismissed her and cast his looks -towards Rāma, he laughed aloud. - -Dressed then in blue and yellow raiment and annointed with fragrant -unguents and adorned with beautiful garlands, Kesava and Rāma went to -the hall of arms. They then inquired of the warder which excellent bow -they would take. Being informed, Krishna at once took up a bow and bent -it; then drawing it with violence he snapped it in two and all Mathura -resounded with the noise made by its fracture. Abused by the guards for -breaking the bow, Krishna and Rāma retorted and defied them and left the -hall. - -When Kansa came to know that Akrura had returned and Krishna had snapped -the bow, he then said to Chānura and Mushtika:—"Two cow-herd boys have -arrived—You must kill them both before me in a trial of strength, for -they always try to kill me. When you two, gifted with great strength, -shall destroy these two cow-herd boys—I shall give you whatever you will -desire. These two boys are my enemies; by means, whether foul or fair, -you must kill them both. They killed, the kingdom shall be ours in -common". Having thus commanded the two wrestlers, he sent for his -elephant-driver and said to him loudly:—"You must place my great -elephant Kuvalayāpida who is as huge as a cloud charged with rain, near -the gate of the arena and drive him upon the two boys when they shall -attempt to enter". Having given these orders, he ascertained that the -platforms were all ready and waited for the rising sun, not conscious of -his impending death. - -In the morning the citizens assembled on the platforms set apart for -them, and the princes with the ministers and courtiers occupied the -royal seats. Kansa made all those sit in front who were judges of the -games whilst he himself sat apart, close by, upon a lofty throne. -Separate platforms were also set up for the ladies of the palace and -they sat there. Nanda and cow-herds had places set apart for them at the -end of which sat Akrura and Vasudeva. Amongst the wives of the citizens -was Devaki, mourning for her son, whose lovely countenance she desired -to see even in the hour of destruction. Thereafter the bugles were -sounded and Chānura sprang forth and Mushtika clapped his arms defiantly -and people cried aloud "Alas". Covered with the temporal juice and blood -of the elephant, whom they had killed when driven against them by the -driver, Balabhadra and Janarddana confidently entered the arena, like -two lions amidst a herd of deer, with proud looks towards all. There -arose exclamations of pity and expressions of surprise from all the -arena and people said "This is Krishna! This is Balabhadra!! This is -that Krishna by whom the she-demon Putanā was killed. This is that -Krishna by whom the wagon was upset. This is that Krishna who uprooted -the two trees. This is that Krishna—the boy who danced upon the hooded -fangs of the serpent Kāliya and who for seven days upheld the mountain -Govardhana. Behold, this is that Krishna, who easily destroyed the -demons Aristha, Dhenuka and Kesin. This is that Achyuta. There is his -elder brother Balabhadra, before him, having long arms. He is young, -sportively affording delight to the minds and eyes of the damsels. It -has been foretold by the wise, skilled in the sense of Purānas that he -shall, as a cow-herd, exalt the depressed Yadu race. This is a portion -of the all-existing, all-generating Vishnu descended upon earth, who -will assuredly lighten her load". The citizens having thus described -Rāma and Krishna, Devaki's heart was filled with compassion and milk -oozed out of her breast out of affection. And on beholding the faces of -his son, Vasudeva forgot his infirmities and felt himself young again. -The women of the palace, and the females of the city beheld Krishna with -eyes wide open. "Look friends" said they to their companions "Look at -the face of Krishna; his eyes are reddened by his conflict with the -elephant and the drops of perspiration stand upon his cheek outweighing -a full-blown lotus in autumn studded with glittering dew. Make your -birth blessed and the faculty of vision fruitful, by beholding the -breast of the boy, the seat of splendour and marked with the mystic sign -Sribatsa; and see his arms menacing destruction to the enemies. Do you -not see Balabhadra coming with him, clad in a blue raiment, having his -countenance fair as the jasmine, as the moon and as the fibres of the -lotus stem? See, how he gently smiles at the gestures of Mushtika and -Chānura as they spring up. And see Hari is advancing to meet Chānura. Is -there no elder present here who will judge rightly? How can the delicate -form of Hari, just in his youth, match the huge and adamantine form of -the great demon Chānura? Two youths of delicate and beautiful forms are -on the one side and the athletic fiends headed by Chānura on the other. -Is this fair? This is a great sin in the umpires to allow a contest -between boys and strong men". - -Parāçara said:—The women of the city having thus conversed with one -another, Hari tightened his girdle and danced in the ring shaking the -ground on which he trod. Balabhadra too, slapping his arms defiantly, -danced—and wonder it is that the earth was not riven asunder by his -trodding. The highly powerful Krishna engaged with Chānura and the demon -Mushtika, well-versed in wrestling, began to fight with Balabhadra. -Mutually entwining and pushing and pulling and beating each other with -fists, arms and elbows and pressing each other with their knees, -interlacing their arms, kicking with their feet, pressing with their -whole weight upon another, fought Hari and Chānura. And at the time of -this national festival, dreadful was the encounter, though without -weapons, displaying strength and heroism. And as long as the contest -continued, Chānura was gradually losing something of his original vigour -and the wreath upon his head trembled from his fury and distress, whilst -the world-comprehending Krishna wrestled with him but sportively. Seeing -Chānura losing and Krishna gaining strength—Kansa, worked up with ire, -ordered the music to cease. And as soon as music was stopped by Kansa -countless celestial bugles were sounded in the welkin. And the -celestials, greatly delighted and invisible, said "Krishna be thou -crowned with success; Kesava, do thou slay that demon Chānura". -Thereupon sporting for a long time with Chānura, Krishna, the slayer of -Madhu, at last lifted him up and whirled him with the intention of -slaying him. Having whirled Chānura round a hundred times until his -breath was expended in the sky, he dashed his body on the ground. As -soon as it fell it was sundered into a hundred pieces and the earth was -strewn with a hundred pools of gory mire. Whilst this happened, the -powerful Baladeva was engaged likewise with the demon bruiser Mushtika. -Striking him on the head with his fists and on the breast with his -knees, he stretched him on the ground, and pummelled him there till he -was dead. Again, Krishna encountered the royal bruiser Tomalaka, and -felled him to the earth with a blow of his left hand. When the other -athletes saw Chānura, Mushtika, and Tomalaka killed, they fled from the -field; and Krishna and Sankarshana danced victorious on the arena, -dragging along with them by force the cowherds of their own age. Kansa, -his eyes reddening with wrath, called aloud to the surrounding people, -"Drive those two cow-boys out of the assembly; seize the villain Nanda, -and secure him with chains of iron; put Vasudeva to death with tortures -intolerable to his years; and lay hands upon the cattle, and whatever -else belongs to those cowherds who are the associates of Krishna". - -Upon hearing these orders, the destroyer of Madhu laughed at Kansa, and -springing up to the place where he was seated, laid hold of him by the -hair of his head, and struck his tiara to the ground: then casting him -down upon the earth, Govinda threw himself upon him. Crushed by the -weight of the upholder of the universe, the son of Ugrasena, Kansa the -king, gave up the ghost. Krishna then dragged the dead body, by the hair -of the head, into the centre of the arena, and a deep furrow was made by -the vast and heavy carcass of Kansa, when it was dragged along the -ground by Krishna, as if a torrent of water had run through it. Seeing -Kansa thus treated, his brother Sumālin came to his succour; but he was -encountered, and easily killed, by Balabhadra. Then arose a general cry -of grief from the surrounding circle, as they beheld the king of Mathura -thus slain, and treated with such contumely, by Krishna. Krishna, -accompanied by Balabhadra, embraced the feet of Vasudeva and of Devaki; -but Vasudeva raised him up; and he and Devaki recalling to recollection -what he had said to them at his birth, they bowed to Janārddana, and the -former thus addressed him: "Have compassion upon mortals, O god, -benefactor and lord of deities: it is by thy favour to us two, that thou -hast become the (present) upholder of the world. That for the punishment -of the rebellious, thou hast descended upon earth in my house, having -been propitiated by my prayers, sanctifies our race. Thou art the heart -of all creatures; thou abidest in all creatures, and all that has been, -or will be, proceeds from thee, O universal spirit! Thou, Achyuta, who -comprehendest all the gods, art eternally worshipped with sacrifices: -thou art sacrifice itself, and the offerer of sacrifices. The affection -that inspires my heart and the heart of Devaki towards thee as if thou -wast our child, is indeed but error, and a great delusion. How shall the -tongue of a mortal such as I am call the creator of all things who is -without beginning or end, son? It is reasonable, that the lord of the -world from whom the world proceeds should be born of me, except through -illusion? How should he, in whom all mobile and immobile beings exist, -be conceived in the womb and born of a mortal being? Have pity on me, -therefore, O Supreme lord, and being incarnate do thou protect the -universe. O god, thou art not my son: thou comprisest the whole universe -from Brahmā to a tree. Therefore, O great soul, why dost thou beguile -me? Blinded by illusion I considered thee, as my son and hence I was -afraid of Kansa. And therefore I did carry thee to Gokula where thou -hast grown up; but I no longer consider thee as mine own son. Thou -Vishnu the supreme lord of all, whose actions Rudra, the Maruts, the -Aswins, Indra and the celestials cannot equal although they behold them; -thou, who hast descended amongst us for the behoof of the universe, art -recognized, and delusion is no more". - -SECTION XXI. - -Parāçara said:—Beholding Devaki and Vasudeva obtain true discriminative -knowledge on seeing his wonderful feat, Krishna, being anxious to -beguile them and other descendants of Yadu race, spread again the -illusions of Vishnu. Thereupon he said to his parents—"O father, O -mother, my elder brother Baladeva was all along anxious to behold you. -It is out of fear of Kansa he could not do so. So long the pious do not -serve their parents that portion of their life is spent in vain. O -father, blessed is the birth of those men who serve their spiritual -preceptors, celestials, Brāhmanas and their parents. Thou shouldst -therefore forgive us, O father, for the violations committed. For up to -this time we were greatly distressed and under the influence of another -on account of the prowess and strength of Kansa". Saying this Krishna -bowed unto his parents and other elderly members of the Yadu race and -duly honoured the citizens. Thereupon Kansa's mothers and wives being -stricken with grief and sorrow, began to lament encircling Kansa lying -dead on the ground. Hari then expressed his regret for what had -happened, and with eyes saturated with tears he consoled them. The -slayer of Madhu then released Ugrasena from prison and placed him on the -throne rendered vacant by the death of his son. Being installed on the -throne the Yadava-chief performed the funeral rites of Kansa and of the -rest of the slain. When the ceremony was finished and Ugrasena had taken -his royal seat, Krishna addressed him and said:—"O Supreme lord, order -me freely what else to be done. By the curse of Yayati, our race cannot -govern—but having me as your servant you may order even the celestials. -How should kings disobey them?" - -Parāçara said:—Having said this, Kesava, assuming human shape summoned -mentally the deity of the wind, who immediately came there, and said to -him—"Proceed, Vāyu, to Indra and tell him to lay aside his pomp, and -resign to Ugrasena his splendid hall Sudharman: tell him that Krishna -commands him to send the royal hall, the unrivalled gem of princely -courts, for the assemblage of the race of Yādu". Accordingly Vāyu went -and delivered the message to the husband of Sachi, who immediately gave -up to him the hall Sudharman, and Vāyu conveyed it to the Yādavas, the -chiefs of whom thenceforth possessed this celestial court, emblazoned -with jewels, and defended by the arms of Govinda. The two excellent Yadu -youths, versed in all knowledge, and possessed of all wisdom, then -submitted to instruction, as the disciples of teachers. Accordingly they -repaired to Sāndipani—who, though born in Kāsi, resided at Avanti—to -study the science of arms, and, becoming his pupils, were obedient and -attentive to their master, exhibiting an example to all men of the -observance of instituted rules. In the course of sixty-four days they -had gone through the elements of military science, with the treatises on -the use of arms, and directions for the mystic incantations, which -secure the aid of supernatural weapons. Sāndipani, astonished at such -proficiency, and knowing that it exceeded human faculties, imagined that -the sun and the moon had become his scholars. When they had acquired all -that he could teach, they said to him, "Now say what present shall be -given to you, as the preceptor's fee". The prudent Sāndipani, perceiving -that they were endowed with more than mortal powers, requested them to -give him his dead son, drowned in the sea of Prabhāsa. Taking up their -arms, they marched against the ocean; but the all-comprehending sea said -to them, "I have not killed the son of Sāndipani; a demon named -Panchajana, who lives in the form of a conch shell, seized the boy; he -is still under my waters". On hearing this, Krishna plunged into the -sea; and having slain the vile Panchajana, he took the conch shell, -which was formed of his bones (and bore it as his horn), the sound of -which fills the demon hosts with dismay, animates the vigour of the -gods, and annihilates unrighteousness. The heroes also recovered the boy -from the pains of death, and restored him in his former person to his -father. Rāma and Janārddana then returned to Mathura, which was well -presided over by Ugrasena, and abounded in a happy population both of -men and women. - -SECTION XXII. - -Parāçara said:—The mighty Kansa had married the two daughters of -Jarāsandha, one named Asti, the other Prāpti. Jarāsandha was king of -Magadha, and a very powerful prince, who, when he heard that Krishna had -killed his son-in-law, was much incensed, and, collecting a large force, -marched against Mathura, determined to put the Yādavas and Krishna to -the sword. Accordingly he invested the city with three and twenty -numerous divisions of his forces. Rāma and Janārddana sallied from the -town with a slender, but resolute force, and fought bravely with the -armies of Magadha. The two youthful leaders prudently resolved to have -recourse to their ancient weapons, and accordingly the bow of Hari, with -two quivers filled with exhaustless arrows and the mace called -Kaumodaki, and the ploughshare of Balabhadra, as well as the club -Saunanda, descended at a wish from heaven. Armed with these weapons, -they speedily discomfited the king of Magadha and his hosts, and -re-entered the city in triumph. - -Although the wicked king of Magadha, Jarāsandha, was defeated, yet -Krishna knew that whilst he escaped alive he was not subdued; and in -fact, he soon returned with a mighty force, and was again forced by Rāma -and Krishna to fly. Eighteen times did the haughty prince of Magadha -renew his attack upon the Yādavas, headed by Krishna; and was as often -defeated and put to the rout by them, with very inferior numbers. That -the Yādavas were not overpowered by their foes, was owing to the present -might of the portion of the discus-armed Vishnu. It was the pastime of -the lord of the universe, in his capacity of man, to launch various -weapons against his enemies; for what effort of power to annihilate his -foes could be necessary to him, whose fiat creates and destroys the -world? But as subjecting himself to human customs, he formed alliances -with the brave, and engaged in hostilities with the base. He had -recourse to the four devices of policy, or negotiation, presents, sowing -dissension, and chastisement; and sometimes even betook himself to -flight. Thus imitating the conduct of human beings, the lord of the -world pursued at will his sports. - -SECTION XXIII. - -Parāçara said:—Syāla having called Gargya, the Brāhmana, whilst at the -cow-pens, impotent, in an assembly of the Yādavas, they all laughed; at -which he was highly offended, and repaired to the shores of the western -sea, where he engaged in arduous penance to obtain a son, who should be -a terror to the tribe of Yadu. Propitiating Mahādeva, and living upon -iron sand for twelve years, the deity at last was pleased with him, and -gave him the desired boon. The king of the Yadanas, who was childless, -became the friend of Gārgya; and the latter begot a son by his wife, who -was as black as a bee, and thence called Kālayavana. The Yavana king -having placed his son, whose breast was as hard as the point of the -thunderbolt, upon the throne, retired to the woods. Inflated with the -conceit of his prowess Kālayavana demanded of Nārada who were the most -mighty heroes on earth. To which the sage answered. "The Yādavas". -Accordingly Kālayavana assembled many myriads of Mlechhas and -barbarians, with a vast armament of elephants, cavalry, chariots, and -foot, advanced impatiently against Mathura and the Yādavas; wearying -every day the animal that carried him, but insensible of fatigue -himself. - -When Krishna knew of his approach, he reflected that if the Yādavas -encountered the Yavana, they would be so much weakened by the conflict, -that they would then be overcome by the king of Magadha; that their -force was much reduced by the war with Magadha, whilst that of -Kālayavana was unbroken; and that the enemy might, therefore, be -victorious. Thus the Yādavas were exposed to a double danger. He -resolved therefore to construct a citadel for the Yadu tribe, that -should not be easily taken; one that even women might defend, and in -which therefore the heroes of the house of Vrishni should be secure; one -in which the male combatants of the Yādavas should dread no peril, -though he himself should be drunk or careless, asleep or abroad. Thus -reflecting, Krishna solicited a space of twelve furlongs from the ocean, -and there he built the city of Dwārakā, defended by high ramparts, and -beautified with gardens and reservoirs of water, crowded with houses and -buildings, and splendid as the capital of Indra, Amarāvati. Thither -Janārddana conducted the inhabitants of Mathura, and then awaited at -that city the approach of Kālayavana. - -When the hostile army encamped round Mathura, Krishna, unarmed, went -forth, and beheld the Yavana king. Kālyavana, the strong-armed, -recognising Vāsudeva, pursued him; him whom the thoughts of perfect -ascetics cannot overtake. Thus pursued, Krishna entered a large cavern -where Muchukunda, the king of men, was asleep. The rash Yavana entering -the cave and beholding a man lying asleep there, concluded it must be -Krishna, and kicked him; at which Muchukunda awoke, casting on him an -angry glance, the Yavana was instantly consumed, and reduced to ashes. -For, in a battle between the gods and demons, Muchukunda had formerly -contributed to the defeat of the latter; and being overcome with sleep, -he solicited of the gods as a boon that he should enjoy a long repose. -"Sleep long and soundly," said the gods; "whoever disturbs you shall be -instantly burnt to ashes by fire emanating from your body". - -Having burnt up the iniquitous Yavana, and beholding the foe of Madhu, -Muchukunda asked him who he was. "I am born," he replied, "in the lunar -race, in the tribe of Yadu, and am the son of Vasudeva". Muchukunda, -recollecting the prophecy of old Garga, fell down before the lord of -all, Hari, saying. "Thou art known, supreme lord, to be a portion of -Vishnu; for it was said of old by Garga, that at the end of the -twenty-eighth Dwāpara age, Hari would be born in the family of Yadu. -Thou art he, without doubt, the benefactor of mankind for thy glory I am -unable to endure. Thy words are of deeper tone than the muttering of the -rain cloud; and earth sinks down beneath the pressure of thy feet. As in -the battle between the gods and demons, the Asuras were unable to -sustain my lustre, so even am I incapable of bearing thy radiance. Thou -alone art the refuge of every living being who has lighted on the world. -Do thou, who art the alleviator of all distress, show favour upon me, -and remove from me all that is evil. Thou art the oceans, the mountains, -the rivers, the forests; thou art earth, sky, air, water, and fire; thou -art mind, intelligence, the unevolved principle, vital airs, the lord, -life—the soul; all that is beyond the soul; the all-pervading; exempt -from the vicissitudes of birth; devoid of sensible properties, sound and -the like: undecaying, illimitable, imperishable, subject neither to -increase nor diminution; thou art that which is Brahmā, without -beginning or end. From thee the immortals, the progenitors, the Yakshas, -Gandharvas, and Kinnaras, the Siddhas, the nymphs of heaven, men, -animals, birds, deers, reptiles, and all the vegetable world, proceed; -and all that has been, or will be, or is now movable or fixed. All that -is amorphous or has form, all that is subtile, gross, salable, or -movable, thou art, O creator of the world; and beside thee there is not -anything. O lord, I have been whirled round in the circle of worldly -existence for ever, and have suffered the three classes of affliction, -and there is no rest whatever. I have mistaken pains for pleasures, -sultry vapours for a pool of water; and their enjoyment has yielded me -nothing but sorrow. The earth, dominion, forces, treasures, friends, -children, wife, dependants, all the objects of sense, have I possessed -imagining them to be sources of happiness; but I found that in their -changeable nature, O lord, they were nothing but vexation. The gods -themselves though high in heaven, were in need of my alliance. Where -then is everlasting repose? Who, without adoring thee, who art the -origin of all worlds, shall attain, O supreme deity, that rest which -endures for ever? Beguiled by thy delusions, and ignorant of thy nature, -men, after suffering the various penalties of birth, death, and -infirmity, behold the countenance of the king of ghosts, and suffer in -hell dreadful tortures, the reward of their own deeds. Addicted to -sensual objects through thy delusions, I revolve in the whirlpool of -selfishness and pride; and hence I come to thee, as my final refuge who -art the lord deserving of all homage, than whom there is no other -asylum; my mind afflicted with repentance for my trust in the world, and -desiring the fullness of felicity, emancipation from all existence". - -SECTION XXIV. - -Thus praised by the wise Muchukunda, the sovereign of all things, the -eternal lord, Hari, said to him, "Go to whatever celestial regions you -wish, lord of men, possessed of might irresistible, honoured by my -favour. When you have fully enjoyed all heavenly pleasures, you shall be -born in a distinguished family, retaining the recollection of your -former births; and you shall finally obtain emancipation". Having heard -this promise, and prostrated himself before Achyuta, the lord of the -world, Muchukunda, went forth from the cave and beholding men of -diminutive stature, now first knew that the Kali age had arrived. The -king therefore departed to Gandhamāddana, the shrine of Naranārāyana, to -perform penance. - -Krishna having by this stratagem destroyed his enemy returned to Mathura -and took captive his army, rich in horses, elephants and cars, which he -conducted to Dwārakā, and delivered to Ugrasena, and the Yadu race was -relieved from all fear of invasion. Baladeva, when hostilities had -entirely ceased, being desirous of seeing his kinsmen, went to Nanda's -cow-pens, and there again conversed with the herdsmen and their females, -with affection and respect. By some, the elders, he was embraced; -others, the juniors, he embraced; and with those of his own age, male or -female, he talked and laughed. The cowherds made many kind speeches to -Halayudha; but some of the Gopis spoke to him with the affectation of -anger, or with feelings of jealousy, as they inquired after the loves of -Krishna with the women of Mathura. "Is all well with the fickle and -inconstant Krishna?" said they; "Does the volatile swain, the friend of -an instant amuse the women of the city by laughing at our rustic efforts -(to please him)? Does he ever think of us, singing in chorus to his -sons? Will come here once again to see his mother? But But why talk of -these things? It is a different tale to tell for him without us, and for -us without him. Father, mother, brother, husband, kin, what have we not -abandoned for him; but he is a monument of ingratitude. Yet tell us, -does not Krishna talk of coming here? Falsehood is never, O Krishna, to -be uttered by thee. Verily this is Dāmodara, this is Govinda, who has -given up his heart to the damsels of the city, who has no longer any -regard for us, but looks upon us with disdain". So saying, the Gopis, -whose minds were fixed on Krishna, addressed Rāma in his place, calling -him Dāmodara and Govinda, and laughed and were merry; and Rāma consoled -them by communicating to them agreeable, modest, affectionate, and -gentle messages from Krishna. With the cow-herds he talked mirthfully, -as he had been wont to do, and rambled along with them over the lands of -Vraja. - -SECTION XXV. - -Whilst the mighty Sesha, the upholder of the globe, was thus engaged in -wandering amidst the forests with the herdsmen, in the disguise of a -mortal—having rendered great services to earth, and still considering -what more was to be achieved—Varuna, in order to provide for his -recreation, said his wife Vāruni (the goddess of wine), "Thou, Madirā, -art ever acceptable to the powerful Ananta; go therefore, auspicious and -kind goddess, and promote his enjoyments". Obeying these commands, -Vāruni went and established herself in the hollow of a Kadamba bee in -the woods of Vrindāvana. Baladeva, roaming about, came there, and -smelling the pleasant fragrance of liquor, resumed his ancient passion -for strong drink. The holder of the ploughshare observing the vinous -drops distilling from the Kadamba tree, was much delighted, and gathered -and quaffed them along with the herdsmen and the Gopis, whilst those who -were skilful with voice and lute celebrated him in their songs. Being -inebriated with the wine, and the drops of perspiration standing like -pearls upon his limbs, he called out, not knowing what he said, "Come -hither, Yamunā river, I want to bathe". The river, disregarding the -words of a drunken man came not at his bidding: on which Rāma in a rage -took up his ploughshare, which he plunged into her bank, and dragged her -to him, calling out, "Will you not come, you jade, will you not come? -Now go where you please (if you can)". Thus saying, he compelled the -dark river to quit its ordinary course, and follow him whithersoever he -wandered through the wood. Assuming a mortal figure, the Yamunā, with -distracted looks, approached Balabhadra, and entreated him to pardon -her, and let her go: but he replied, "I will drag you with my -ploughshare in a thousand directions, since you condemn my prowess and -strength". At last, however, appeased by her reiterated prayers, he let -her go, after she had watered all the country. When he had bathed, the -goddess of beauty, Lakshmi, came and gave him a beautiful lotus to place -in one ear, and an ear-ring for the other; a fresh necklace of lotus -flowers, sent by Varuna; and garments of a dark blue colour, as costly -as the wealth of the ocean: and thus decorated with a lotus in one ear, -a ring in the other, dressed in blue garments, and wearing a garland, -Balarāma appeared united with loveliness. Thus decorated, Rāma sported -two months in Vraja, and then returned to Dwārakā, where he married -Revati, the daughter of king Raivata, by whom he had two sons, Nishātha -and Ulmuka. - -SECTION XXVI. - -Bhishmaka was king of Vidarbha, residing at Kundina. He had a son named -Rukmin, and a beautiful daughter termed Rukmini. Krishna fell in love -with the latter, and solicited her in marriage: but her brother who -hated Krishna, would not assent to the espousals. At the suggestion of -Jarāsandha, and with the concurrence of his son, the powerful sovereign -Bhishmaka affianced Rukmini to Sisupāla. In order to celebrate the -nuptials, Jarāsandha and other princes, the friends of Sisupāla, -assembled in the capital of Vidharba; and Krishna, attended by -Balabhadra and many other Yādavas, also went to Kundina to witness the -wedding. When there, Hari contrived on the eve of the nuptials, to carry -off the princess, leaving Rāma and his kinsmen to sustain the weight of -his enemies. Paundraka, the illustrious Dantavakra, Viduratha, Sisupāla, -Jarāsandha, Salya, and other kings, indignant at the insult, exerted -themselves to kill Krishna, but were repelled by Balarāma and the -Yādavas. Rukmin, vowing that he would never enter Kundina again until he -had slain Kesava in fight, pursued and overtook him. In the combat that -ensued, Krishna destroyed with his discus, as if in sport the host of -Rukmin, with all its horses, and elephants, and foot, and chariots, and -overthrew him, and hurled him on the ground; and would have put him to -death, but was withheld by the entreaties of Rukmini. "He is my only -brother," she exclaimed, "and must not be slain by thee; restrain your -wrath, O divine Lord, and give me my brother in charity". - -Thus addressed by her, Krishna, whom no acts affect, spared Rukmin; and -he (in pursuance of his vow) founded the city Bhojakata, and ever -afterwards dwelt therein. After the defeat of Rukmin, Krishna married -Rukmini in due form, having first made her his own by the Rākshasa -ritual. She bore him the gallant Pradyumna, a portion of the deity of -love. The demon Sambara carried him off, but he slew the demon. - -SECTION XXVII. - -Maitreya saidr—How, Muni, happened it that the hero Pradyumna was -carried away by Sambara? And in what manner was the mighty Sambara -killed by Pradyumna? - -Parāçara said:—When Pradyumna was but six days old, he was stolen from -the lying-in chamber by Sambara, terrible as death; for the demon -foreknew that Pradyumna, if he lived, would be his destroyer. Taking -away the boy, Sambara cast him into the ocean, swarming with monsters, -into whirlpool of roaring waves, the haunt of the huge creatures of the -deep. A large fish swallowed the child, but he died not, and was born -anew from its belly: for that fish, and others, was caught by the -fishermen, and delivered by them to the great Asura Sambara. His wife -Māyādevi, the mistress of the household, lorded over the cooks. And she -espied, when the fish was cut open, a beautiful child looking like a new -shoot of tree of love. When struck with curiosity she was asking "Who is -this child? How has it come into the belly of the fish?" Nārada came and -said to her:—"This is the son of Krishna who creates and destroys the -universe. He was stolen away from the nursery room by Samvara. He was -devoured by the fish when thrown into the ocean; now he has come under -thy control; do thou, O beautiful damsel, tenderly rear this jewel of -mankind". - -Parāçara said:—Thus addressed by Nārada, she took charge of the child -and brought it up from boyhood being attracted by the beauty of his -person. O great saint, when the boy attained to youth, Māyāvati, moving -like a she-elephant, began to cherish desire for him. And fixing her -mind and eyes upon the high-minded Pradyumna, Māyāvati, blinded with -lust, gave unto him all her magic powers, Beholding that lotus-eyed -damsel thus passionately attached unto him, Krishna's son said to -her:—"Why dost thou indulge in feelings which do not become a mother?" -She said to him:—"Thou art not my son; thou art the son of the -illustrious Vishnu; Kāla Samvara stole thee and threw thee into the -ocean; thou wast swallowed by a fish but rescued by me from its belly -cut open. O lord thy loving mother is still weeping for thee". - -Parāçara said;—Hearing those words Pradyumna invited Samvara for battle. -And worked up with ire that highly powerful one fought with him. In the -battle the son of Mādhava killed the entire host of Samvara. Having -seven times baffled the delusions and mastered them in the eighth he -destroyed that demon Samvara. And having got into the welkin with her he -proceeded to his father's house. And beholding him descend into the -inner apartment with Māyāvati, Krishna's wives considered him as Krishna -himself. The highly beautiful Rukmini with her eyes full of tears -lovingly said:—"Blessed is the woman who has got such a son in the bloom -of youth. Had he been alive my own son Pradyumna would have been his -age. Who is the fortunate mother adorned by thee? From the affection I -feel for thee and from thy appearance I think thou art assuredly the son -of Hari". - -Parāçara said:—At this time Krishna arrived there with Nārada; and the -latter delightedly said to Rukmini. "This is thy own son who has come -here after slaying Sambara, by whom he was carried away when a child -from the lying-in chamber. This is the pious Māyāvati, his spouse and -not the wife of Samvara. Hear the reason; when Manmatha had perished, -the goddess of beauty, being desirous of effecting his revival, -fascinated Samvara by the charms of her delusive form. And she, having -eyes rolling with inebriation, exhibited herself to him in various -illusory enjoyments. This thy son is the incarnation of Kama and this -his spouse is the goddess Rati. Do not doubt the least that she is your -daughter-in-law". - -Thereupon Rukmini and Keshava were worked up with delight and the whole -city resounded with the exclamations of praise. And beholding Rukmini -regain a son who bad been long lost all the people of Dwārakā were -surprised. - -SECTION XXVIII. - -Parāçara said:—Rukmini bore Krishna these other sons Charudeshna, -Sudeshna, Charudeha, Sushena, Charugupta, Bhadracharu, Charuvinda, -Sucharu and the very powerful Charu; also one daughter Charumati. -Krishna had seven other beautiful wives:-Kālindi, Mitravrindā, the -virtuous Nāgnajiti, the queen Jāmbavati; Rohini, of beautiful form; the -amiable and excellent daughter of the king of Madra, Mādrí; Satyabhāmā, -the daughter of Satrujit; and Lakshmanā, of lovely smiles. Besides -these, he had sixteen thousand other wives. The highly powerful -Pradyumna took the beautiful daughter of Rukmin at her public choice of -a husband and she too accepted Hari's son. Of her was born a highly -powerful son Aniruddha, fierce in fight on account of prowess and the -subduer of enemies. Keshava demanded in marriage the grand daughter of -Rukmin and though the latter was inimical to Krishna he gave him his -grand daughter. On the occasion of his nuptials Rāma and other Yādavas -accompanied Krishna to Bhojakata, the city of Rukmin. After the wedding -had been finished several of the kings headed by him of Kalinga said to -Rukmin "Although the wielder of plough-share is ignorant of dice he has -got a great passion for it; why may we not fight with him and beat him -in play?" - -Parāçara said:—The powerful Rukmin replied to the kings, saying "so be -it" and he engaged Balarāma at a game of dice in the palace. Balarāma -lost to Rukmin a thousand gold coins; he betted a second time and lost -another thousand to Rukmin. And the third time he staked ten thousand -Niskshas and this time also won Rukmin the foremost of those expert of -gambling, At this time the king of Kalinga laughed aloud and the weak -and vain Rukmin groaned and said:—"By me this Baladava, ignorant of -gambling, has been defeated; and blinded by a vain passion for play he -think that he understands dice". Beholding the king of Kalinga laugh -aloud and hearing the contemptuous words of Rukmin the wielder of -plough-share was worked up with ire and increased his stake to ten -millions of Niskshas Rukmi accepted the challenge and threw dice. - -This time Baladeva won and cried aloud. "This stake is mine". Rukmin -cried loudly and said that he was the winner. "Tell no lies Bala," cited -he. "It is true that the stake is yours, but I did not agree to it; -although this be won by you, yet still I am the winner". - -Thereupon a deep voice was heard in the welkin increasing the more the -ire of the high-minded Baladeva, saying:—"Baladeva has justly won the -whole amount; Rukmin speaks lies; although he did not accept the pledge -in words he did so by his acts". Thus inflamed and having his eyes -reddened with rage, Balarāma got up and struck Rukmin with the board on -which the game was played and slew him. And holding the trembling king -of Kalinga, Bala forcibly knocked out the teeth which he had shown when -he laughed. And uprooting a huge golden column he, enraged, killed -therewith all those princes who had assisted his adversaries. Thereupon, -O twice-born one, Bala being enraged, the whole circle cried out with -fear and fled on all sides from his terror. When the slayer of Madhu -heard that Rukmin had been slain by Bala he could not speak anything, -being afraid of Rukmin on one hand and Bala on the other. Thereupon -taking with him the newly wedded Aniruddha and the Yadu tribe he -returned to Dwārakā. - -SECTION XXIX. - -Parāçara said:—Thereupon Sakra, the lord of the three worlds, came -mounted on his infuriated elephant Airāvata to visit Sauri at Dwārakā. -Having entered Dwārakā and been welcomed by Hari he communicated unto -him the actions of the demon Naraka. (He said) "O slayer of Madhu, by -thee, the lord of the deities, although situated in mortal condition, -all afflictions have been soothed; thou hast slain Arishta, Dhenuka, -Chānura, Mushtika, Kesin,—all the demons who were slaying the ascetics. -Kansa, Kavalayapida and child-destroying Putanā, as well as other -oppressors of the world have all been slain by thee. The three worlds -being protected by thy valour and wisdom, the deities, obtaining the -share of sacrifices undertaken by the devout, enjoy satisfaction. Hear, -O Janārddana, for why I have come to thee and try to remedy it. O slayer -of enemies, residing in the city of Pragyotish, the demon Naraka, son of -Bhumi, has been inflicting the creatures. Carrying off the maidens of -the celestials, saints, demons and kings he shuts them up in his own -palace. He has carried away the umbrella of Varuna, always producing -water, the jewel mountain crest of Mandara, and the nectar-dropping -ear-rings of my mother Aditi; and he now demands my elephant Airāvat. O -Govinda, I have thus related unto thee the oppressions of the demon -Naraka—do thou now consider what thou shouldst do in this". Having heard -this, the illustrious son of Devaki gently smiled and taking Vāsava by -the hand rose up from the excellent seat. Thereupon the lord thinking of -the eater of serpents Garuda, he immediately appeared there. And having -first placed Satyabhāmā on his back he ascended and flew to the city of -Pragyotish. Having ascended the elephant Airivat, Indra, the lord of the -celestials, set out for his city in the sight of the inhabitants of -Dwārakā. - -O foremost of twice-born ones, the four sides of the city Pragyotish to -the extent of a yojana were environed by nooses made by the demon Mura, -whose edges were as sharp as razors. But throwing his discus Sudarshana -amongst them Hari sundered them into pieces. Thereupon Mura rose up but -Krishna killed him and burnt his seven thousand sons like so many moths -with the flame of the edge of his discus. Having slain Mura, Hayagriva, -and Panchajana the wise Hari soon reached the city of Pragyotish. There -ensued a dreadful conflict with Naraka's troops in which Govinda slew -thousands of demons. And the annihilator of the demon tribe cut in two -with his discus Bhumi's son Naraka who came there showering arrows and -weapons upon the celestials. The demon Naraka being slain, Earth, taking -the two ear-rings of Aditi, approached the lord of the world and said "O -lord, when I was upheld by thee in the shape of a boar, then this my son -was engendered by thy contact. Thou didst confer this son upon me and -thou hast slain him now. Do thou now take this pair of ear-rings and -protect his progeny. Thou, O lord, whose aspect is ever pleasing, hast -incarnated on this sphere a portion of thyself to lighten my burden. -Thou art the eternal creator, preserver and destroyer of the universe, -the origin of all the worlds and identical with the universe; how can we -worthily chant thy glories? Thou art the pervader and that which is -pervaded, the act, the agent and the effect—thou art the soul of all -creatures and how can we sufficiently chant thy glories? Thou art the -great soul—the sentient and living soul of all beings and -imperishable—there is no praise worthy of thee—how can we chant thy -glories? Have pity, O universal soul and forgive the iniquities which -Naraka has committed. Verily it is for his purification that he hath -been killed by thee". - -Parāçara said Having replied to the Earth saying "so be it" the lord, -who is the substance of all creatures, took various jewels from Naraka's -abode. Having entered the female apartment the highly powerful Krishna -saw sixteen thousand and one hundred damsels. He also found in the -palace sixteen thousand huge elephants each having four tusks, -twenty-one lakhs of horses of Kāmboja and other excellent breeds. All -those Govinda sent to Dwārakā in charge of the servants of Naraka. -Thereupon he placed Varuna's umbrella and the golden mountain on -Garuda's back, And having ascended with Satyabhāmā he repaired to the -city of celestials to restore to Aditi her ear-rings. - -SECTION XXX. - -Carrying the umbrella of Varuna, the jewel mountain and Hrishikesh with -his spouse on his back, Garuda went along lightly and sportively. When -Hari arrived at the gate of Swarga he blew his conch on which the -celestials came forward to meet him bearing respectful offerings. Having -received the homage of the celestials he proceeded to the palace of the -mother of gods whose turrets resembled the white clouds and found Aditi -there. Thereupon having bowed unto her along with the king of celestials -he conferred the pair of ear-rings upon her and related unto her the -destruction of the demon Naraka. Well-pleased, Aditi, the mother of Gods -with her thoughts wholly devoted unto Hari, the protector of the -universe, began to chant his glories:—"Salutation unto thee, O thou -having lotus eyes, who removest all fear of the devotees, who art -eternal, the soul of all creatures, the creator of all and identical -with all. Thou art at one with the three qualities and the creator of -mind, intellect and senses. Thou art beyond the three qualities, exempt -from contraries, pure, residing in the hearts of all; void of colour, -extension and every transient modification and uninfluenced by the -changes of birth and death and sleep and waking. Thou art evening, night -and day, earth, sky, air, water and fire, mind, intellect and -individuality. Thou art the agent of creation, preservation and -destruction and the lord over the agent—thou appearest in various forms -which are Brahmā, Vishnu and Siva—and thou art the master of all these -thy forms. Thou art Gods, Yakshas, Daityas, Rākshasas, Sidhas, Pannagas, -Kushmandas, Pisāchas, Gandharvas, men, animals, deer, elephants, -reptiles, trees, shrubs, creepers, climbers, and grasses—all things, -large, middling, and small, immense or minute; thou art all bodies -whatsoever composed of aggregated atoms. Those who are ignorant of thy -true nature cannot understand thy illusion—the fools (only) follow the -illusion and think 'this is mine'. O Lord, thy illusion is the mother of -the world—and the notions 'I am, this is mine' are but delusions. O -Lord, those men, who attentive to their duties, worship thee, obtain -salvation after traversing these illusions. Brahmā and all the -celestials, men and animals are alike enshrouded by the thick darkness -of delusion in the abyss of the illusions of Vishnu. This is also thy -delusion, O lord, that men having worshipped thee seek the gratification -of desires and their own preservation. That people having worshipped -thee desire for the total annihilation of themselves is but the outcome -of thy delusion. That I have worshipped thee for son and the destruction -of the enemies and not for salvation is also the result of thy -fascination. It is the fruit of the iniquitous acts of the impious (to -pray for vain things to one who is able to give better things) like -asking for a rag to cover nakedness from the tree that confers whatever -is solicited from it. Be propitious with me, O thou imperishable, who -hast deceived the whole universe with thy delusion. O lord of creatures, -do thou remove this ignorance of mine—the notion that I am wise; -salutation unto thee, the holder of discus; salutation unto thee the -wielder of bow; salutation unto thee, the holder of a club; salutation -unto thee, the holder of a conch. O god, I do perceive thy perceptible -form—but cannot perceive thy real form; do thou therefore be propitious -with me". - -Parāçara said:—The mother of gods, having thus chanted the glories of -Vishnu, he smiling said:—"Thou art our mother, O goddess, be thou -propitious and confer upon me a boon". - -Aditi said:—"So be it, ever as thou wilt; O foremost of men, as long as -shalt thou dwell in the land of mortals thou shalt be invincible by -celestials and demons". Thereupon Satyabhāmā, along with Sachi, bowed -unto Aditi again and again and said, "Be thou pleased". Whereto Aditi -replied saying:—"Fair-browed dame, by my favour thou shalt never -experience decrepitude or loss of beauty; thou shalt be of a blameless -person and asylum of all graces". - -Parāçara said:—Being commanded by Aditi, the lord of the celestials duly -honored Janārddana. Thereupon Krishna, accompanied by Satyabhāmā beheld -Nandana and other pleasant gardens of the celestials. There Kesava, the -lord of the universe and the slayer of Kesi, saw Pārijāta, the favourite -of Sachi, having golden bark, young sprouting leaves of a copper colour -and bearing numerous fragrant clusters of flowers, and which was -produced when the ocean was churned for ambrosia. Beholding that tree, O -foremost of twice-born ones, Satyabhāmā said to Govinda. "Why should not -this celestial tree be taken to Dwārakā. If what you always say is true -that I am really dear to you then take this tree from here for the -gardens of my dwelling. O Krishna, you always say 'O Satya, neither -Rukmini nor Jāmbavati is beloved unto me like thee,' if this is true and -not mere flattery then let this Pārijāta be the ornament of my dwelling. -Wearing the flowers of this tree in the braids of my hair I wish to -appear graceful amidst my fellow queens". - -Parāçara said:—Thus requested by Satyabhāmā Hari, smiled and taking the -Pārijāta plant placed it upon Garuda. - -The guards said: "O Govinda, this tree belongs to Sachi, the queen of -the king of celestials; it is not becoming for thee to remove it. When -the ocean was churned by the celestials this tree was produced for the -purpose of providing Sachi with flowery ornaments; thou shalt not go -with it uncatched. This is the property of one whose countenance the -king of the celestials delights to look; it is out of ignorance that -thou dost attempt to take it—taking this no one shall be suffered to -depart in peace. Forsooth shall the celestial chief punish this -audacity; and when he shall take up his thunderbolt all the deities -shall follow him. O thou imperishable, it is not proper for thee, to -enter into conflict with all the divinities. The wise never undertake a -work that terminates fatally". The guards having said this Satyabhāmā -was greatly worked up with ire and said: "How does this Pārijāta belong -to Sachi? Who is Sakra, the lord of the celestials? If this had been -produced when the ocean was churned by the celestials then all have -equal right over it—why shall Vāsava alone possess it? O ye warders of -the garden, ambrosia, the moon and Lakshmi are the common properties of -all; so is this Pārijāta tree. If Sachi has taken possession of it -forcibly by the valour of her husband, do ye go and communicate unto her -that Satyabhāmā is taking it away and let not Sachi forgive her. Do ye -soon go to her and according to my instructions tell her that Satyabhāmā -has given vent to these proud words. 'If thou art dear unto thy husband, -if he is under thine control then let him take back the Pārijāta tree -which my husband is taking away. I know thy husband Sakra is the master -of the three worlds. Still being a mortal I take away this Panjata -tree.'" - -Parāçara said:—Being thus accosted, the warders went to Sachi and -communicated unto her everything duly. And Sachi excited the lord of the -three worlds. Thereupon accompanied by the army of the celestials, -Indra, issued out to fight with Hari, in defence of the Pārijāta tree. -The celestials were armed with clubs, swords, maces and darts and Indra -wielded the thunderbolt. As soon as Govinda beheld the king of the -celestials proceeding against him mounted on his elephant attended by -the immortals he blew his shell so that all regions were filled with the -sound thereof and he smilingly showered myriads of shafts upon his -assailants. When the celestials saw that all the directions and -atmosphere were overspread with arrows they also in return hurled -numberless missiles. But all these, the slayer of Madhu, and the lord of -the three worlds, sundered easily into a thousand pieces with his -shafts. Garuda, the devourer of serpents, laid hold of the noose of the -king of seas and tore it to pieces with his beak as if it had been a -little snake. Devaki's son hurled his mace at the club of Yama and cast -it broken upon the ground; he sundered in pieces the litter of the lord -of riches with his discus; his eye-looks overclouded the radiance of the -sun; he cut Agni into a hundred parts with his shafts and scattered the -Vasus through the realms of the space; he sundered with his discus the -points of the tridents of the Rudras and cast themselves upon the earth; -and with the arrows shot from his bow he scattered the Sadhyas, Viswas, -Maruts and Gandharvas through the sky, like fleeces of cotton from the -pods of the Simal tree. Garuda also diligently plied his beak and wings -and bit and bruised and scratched the celestials who opposed his lord. -Like unto two heavy clouds showering raindrops the king of the -celestials and the slayer of Madhu overpowered each other with -numberless arrows. Garuda fought with Airavata in that conflict and -Janārddana engaged with his discus with all the celestials. When all -other weapons had been sundered into pieces Indra stood armed with his -thunderbolt and Krishna with the discus Sudarshana. Beholding them thus -ready for fight all the inhabitants of the three worlds, cried aloud -"Alas! Alas!" In vain did Indra hurl his bolt for Hari caught and -arrested it. He however, did not hurl his discus, but only called out to -Indra to stay. Beholding Indra disarmed and his elephant disabled by -Garuda and the deity about to fly away Satyabhāmā said to him:—"O king -of three worlds, it becomes not the husband of Sachi to run away. She -will approach you adorned with Pārijāta garlands. What shalt thou do -with the kingdom of heaven when no longer thou dost behold Sachi -approach thee, like before, embellished with Pārijāta garlands? Fly not -O Sakra; you must suffer shame, take the Pārijatā; let the celestials be -no longer annoyed. Worked up with the pride of her husband Sachi has not -welcomed me to her dwelling with her respectful presents. O king of the -celestials, I am a woman and therefore of light purpose and am anxious -of my husband's fame; for this I have instituted this fight with thee. I -do not require the Pārijatā any more. Why shall we steal another's -property? What female is not inflated with the pride of her husband? But -she is proud of her beauty". - -Parāçara said:—Thus addressed by her the king of the celestials turned -back and said:—"O wrathful dame, thou shouldst not afflict thy friend -with further reproaches. I am not ashamed of being defeated by him who -is the author of the creation, preservation and destruction of the -world, who is the substance of all things, and in whom the universe -exists, without beginning or middle, and from whom and by whom at one -with all things, it proceeds and will cease to be. O goddess, what -disgrace it is to any one, to be vanquished by him who is the agent of -creation, preservation and destruction? His form, though infinitely -subtle, is the parent of all worlds and is known to those only by whom -all that may be known is known; who is capable of defeating the unborn, -unconstituted, eternal lord, who has, of his own accord, descended for -the behoof of the world?" - -SECTION XXXI. - -Thus chanted by the king of the celestials, Kesava smiled and replied -gravely saying:—"Thou art, O Indra, the king of the celestials: we are -mere mortals, O king of the universe. Thou must therefore forgive me, -for the offence I have committed. Let this Pārijatā tree be taken to its -proper place. I remove it to satisfy Satya's desire. Take back also this -thy thunderbolt which thou didst hurl at me; for this is your proper -weapon—O slayer of thy enemies". Whereto Indra replied, saying:—"O lord, -thou dost beguile us in calling thyself mortal. We are endowed with -subtlety of discernment and therefore know thee as gifted with six -qualities. Whoever thou mayst be, O slayer of thine enemies, thou art -engaged in the active preservation of earth and thou removest the thorns -implanted in her bosom. O Krishna, do thou take this Pārijatā tree to -the city of Dwārakā and when thou shalt renounce this land of mortals it -shall no longer remain on earth". - -Parāçara said:—Having agreed to the proposal of the king of the -celestials Hari returned to earth eulogised by attendant sages, saints -and quiristers of heaven. - -When Krishna arrived over the city of Dwārakā he blew his conch and -delighted the inhabitants with the sound. Thereupon alighting from -Garuda he proceeded with Satyabhāmā to her garden, and there planted the -great Pārijāta tree the smell of which extended over the earth for three -furlongs and an approach to which enabled every one to recollect the -events of a pristine existence. And beholding their faces in that tree -the Yadavas know themselves in their (original) celestial forms. Then -Krishna took possession of wealth, elephants, horses and men which he -had recovered from Naraka and which had brought to Dwārakā by the -servants of the demon; and at an auspicious hour he married all the -maidens whom Naraka had carried off from their friends; and -simultaneously at the same time in different mansions he received the -hands the damsels. The number of the maidens was sixteen thousand and -one hundred and in so many forms did the slayer of Madhu appear, so that -every one of them thought that he had wedded her in his single person. -Hari the creator of the world and the assumer of the universal shape -lived severally in the mansion of each of these his wives. - -SECTION XXXII. - -Parāçara said:—I have enumerated to you Pradyumna and other sons -begotten on Rukmini by Krishna. Satyabhāmā bore Bhanu and Bhairika. The -sons of Rohini were Diptimat, Tamrepakshi and others; Jamvabati gave -birth to the powerful Samba and other sons. Bhadravinda and other -valiant youths were the sons of Nagnajiti. Saivya bore several sons of -whom Sangramajit was the chief. Vikra and others were begotten by Hari -on Madri. Lakshmanā gave birth to Gatravat and others; and Sruta and -others were the sons of Kālindi. Besides Krishna had sons by his other -wives, in all one hundred and eighty thousand. The eldest of the whole -was Pradyumna, the son of Rukmini; his son was Aniruddha, whose son was -Vraja; his mother was Ushā, the daughter of Bāna the grand daughter of -Bāli, whom Aniruddha won in war. On that occasion a dreadful onset -endued between Hari and Sankara in which the thousand arms of Bāna were -cut off by the discus of the former. - -Maitreya said: How is it, O venerable Brahman, that a contest took -place, on account of Ushā, between Siva and Krishna? And in what manner -did Hari cut off the thousand arms of Bāna? I am stricken with curiosity -to hear this story of Hari—do thou, O venerable Sir, relate this. - -Parāçara said: Having seen Pārvati dallying with her lord Sambhu, Ushā, -the daughter of Bāna, was inspired with a similar desire. The charming -Gauri, knowing the hearts of all, said to her:—"Do not grieve; you shall -have a husband". "But when will this be and who shall be my husband?" -thought Ushā within herself, on which Pārvati said:—"He who shall appear -to you, princess, in a dream, on the twelfth lunation of the light half -of Vaishāk, shall be your lord". Accordingly, in consonance with the -goddess' foretelling a youth appeared in dream to Ushā on that lunar -day, of whom she became enamoured. When she got up and no longer saw him -she was distressed with grief and not caring for modesty asked of her -companion whither he had gone. This companion and friend of the princess -was Chitralekha, the daughter of Kubandha, the minister of Bāna. She -said to Ushā "of whom do you speak?" But ashamed she did not reply. -However gaining her confidence Chitralekha heard from her everything. -And again Ushā requested her who had been informed of all, to devise -means by which she might be united with the person whom she had beheld -in dream. - -Parāçara said:—Thereupon Chitralekha painted the figures of the most -eminent celestials, demons, spirits and mortals and showed them to Ushā. -Putting aside the likenesses of celestials, spirits, snake-gods and -demons, the princess selected those of mortals and amongst them the -heroes of the races of Andhaka and Vrishni. And when she found the -portraits she was bewildered by shame; then she took her eyes away with -shame from the portrait of Pradyumna. But as soon as she saw the picture -of his son, the object of her passions, she set aside all bashfulness -and with wide expanded eyes, cried aloud, "This is he! this is he!" Her -friend, who was gifted with magic power, requested her to be cheerful -and started for Dwārakā through the air. - -SECTION XXXIII. - -Parāçara said:—Before this, once Bāna prayed to the three-eyed deity -saying "O lord I am humiliated by the possession of a thousand arms; let -some conflict take place in which I may make use of my arms. Without any -war what is the use of these arms; they are but a burden to me". - -Sankara said:—"When this peacock banner shall be broken thou shalt have -war, the delight of the evil spirits that live on human flesh". -Thereupon pleased and bowing unto Sankara he returned to his house where -he found the standard broken which increased his joy. - -At that time the foremost of Apsaras, Chitralekha, came back from -Dwārakā and by virtue of her magic powers brought Aniruddha with her. -Finding him there with Ushā, the warders of the inner apartments -reported it to the king, who immediately sent a number of his retinue to -seize the prince. But taking up an iron club the powerful youth killed -all his adversaries. Thereat Bāna ascended his chariot, proceeded -against him and tried to kill him. Finding however that Aniruddha was -not to be vanquished by power he followed the counsel of his minister -and brought his magical faculties into the conflict, by which he -succeeded in capturing the Yadu prince and binding him in serpent bonds. - -When Aniruddha was found missing from Dwārāvati and the Yādavas were -inquiring of one another whither he had gone, Nārada came and -communicated unto them that he was a prisoner of Bāna having been taken -by a female by virtue of her magical abilities to Sonitpura. When they -heard that he had been taken to Sonitpura, by a damsel, conversant with -magical powers, they did not place confidence in his words. Thereupon -Krishna thought of Garuda who immediately arrived there. And mounting -upon him along with Bala and Pradyumna he started for the city of Bāna. -On their approach to the city they were opposed by the attendant spirits -of Rudra; but they were soon slain by Hari and he and his companions -entered the city. Thereupon mighty fever, an emanation of Maheshwara, -having three feet and three heads, fought desperately with the holder of -conch in defence of Bāna. Baladeva, upon whom his ashes were scattered, -was seized with burning heat and his eye-lids trembled—but he obtained -relief by clinging to the body of Krishna. Thereupon fighting with the -holder of bow, the fever, emanating from Siva, was soon driven out from -Krishna's person by the fever engendered by himself; Beholding the Saiva -fever bewildered by the strokes of the arms of Krishna, Brahmā, the -patriarch of the deities, entreated him to desist, upon which the slayer -of Madhu refrained and absorbed into himself the fever he had created. -The rival fever then went away saying to Krishna; "Those men who shall -recollect the fight between us shall be freed from febrile disease". - -Thereupon Vishnu overcame and destroyed the five fires and with perfect -ease slew the Dānavas. Then the son of Bali, with the entire Daitya -army, aided by Sankara and Kartikeya fought with Krishna. A dreadful -battle ensued between Hari and Sankara. Scorched by their burning -weapons, all the regions trembled and the celestials thought for certain -that the end of the universe was at hand. With the weapon of Yawning -Krishna set Sankara agape; then the attendant demons and demi-gods -attendant upon Siva were slain on all sides, for Hara, overcome with -incessant gaping, sat down in his car and was unable to fight with -Krishna any longer, who is above the influence of any acts. The deity of -war Kartikeya, wounded in the arm by Garuda, struck by the weapons of -Pradyumna and disarmed by the shout of Hari, fled away. Beholding -Sankara disabled, the demons slain, Guha fled and Siva's attendants -destroyed, Bāna proceeded in his huge car, the steeds of which were -harnessed by Nandisha, to fight with Hari and his associates Bala and -Pradyumna. Attacking the army of Bāna, the valiant Balabhadra wounded -them in diverse ways with his shafts and put them to a shameful -confusion. And their king saw them dragged about by Rāma with his -ploughshare or beaten by him with his mace and pierced by Krishna with -his shafts; he therefore attacked Krishna and a fight took place between -them; they hurled at each other burning arrows that pierced through -their armour; but Krishna intercepted with his arrows those of Bāna and -sundered them into pieces. Bāna however wounded Kesava and the wielder -of the discus wounded Bāna; and both of them, desirous of victory and -endeavouring angrily to bring about the death of his antagonist, hurled -diverse missiles at each other. When a number of weapons had been -sundered into pieces and the weapons began to be exhausted, Krishna -determined to slay Bāna. Thereupon the destroyer of the demons took up -his discus Sudarshana shining with the radiance of a hundred suns. As he -was about to meet it the mystical goddess of Kotair, the magic lore of -the demons, stood naked before him. Beholding her before him, Krishna, -with open eyes, cast Sudarshana to cut off the arms of Bāna. The discus -lopped off successively the numberless arms of Bāna which proved useless -the missiles discharged by the celestials. When the slayer of Madhu -again took in his hand the discus, after ten thousand arms had been -sundered, for the total destruction of Bāna the destroyer of Tripura -came to know it. Beholding blood gushing out from the dissevered arms of -Bāna the husband of Umā approached Govinda and requested him to put off -his hostilities, said:—"O Krishna, the lord of the universe, I know -thee, the excellent Purusha, the supreme lord, the infinite felicity -without beginning or end and beyond all things. This sport of universal -being in which thou assumest the person of god, animals and men is a -subordinate attribute of thy energy. Be propitious, therefore O lord, -unto me. I have given Bāna assurance of safety, do not thou falsify my -words. O thou eternal, this Bāna has grown old under my protection, let -him not incur thy displeasure. I conferred a boon on this Daitya and -therefore I am begging thy forgiveness". - -Being thus addressed, Govinda, dismissing his resentment against the -Asura, smilingly said to Umā's lord, the holder of trident "O Sankara, -let this Bāna, the king of demons draw his breath since thou hast -conferred a boon upon him; to honour thy words, I withhold my discus; -the assurance of safety given by thee, is also given by me. Do not -consider me as distinct from thee. The celestials, Asuras and men and -the whole universe are not distinct from us. Those who have been -possessed by ignorance consider me as separate from thee". - -Having said this Krishna went to where Aniruddha was; and the snakes -that bound him were destroyed by the breath of Govinda. And placing him -along with his wife upon the celestial bird, Krishna with Pradyumna and -Rāma returned to Dwārakā. - -SECTION XXXIV. - -Maiteya said:—"Having achieved a mortal form Sauri performed mighty -achievements and discomfitted Sakra and Siva and all other attendant -divinities. O great sir, do thou also describe unto me, his other -exploits by which he humiliated the prowess of the celestials; I am -desirous to hear them". - -Parāçara said:—Hear with respectful attention, O Brāhman, as described -by me of the burning of Vārānashi by Krishna in the course of his -relieving the burden of the earth. - -There was a king of Pundra, who was known as Vasudeva and flattered by -the ignorant people as the descended deity until he thought himself to -be the Vāsudeva who had come down upon earth. Forgetting his real -character he assumed the emblems of Vishnu and sent an ambassador to the -high-minded Krishna with this message. "Give up thy discus, O foolish -man, lay aside all my insignia, my name and the character of Vāsudeva -and come and do me homage and I shall grant thee, the means of -subsistence". Hearing those words and laughing, Janārddana said to the -messenger "Go back, messenger to Paundraka and tell him in my name 'I -shall hand over my emblem, the discus to him. Thou wilt properly -understand my meaning and consider what is to be done; for I shall come -to thy city bringing the discus with me and shall surely give it over to -thee. If thou dost command me to come I immediately obey and be with -thee tomorrow and shall not delay, and having sought thy protection I -shall so manage, O king, that I shall not have to fear anything from -thee.'" So saying he sent away the messenger to communicate these words -unto the sovereign, and summoning Garuda mounted him and started for the -city of Paundrāka. - -When the king of Kāsi heard of the preparations of Kesava he sent his -army to help Paundrāka, himself bringing up the rear, and with the army -of the king of Kāsi and his own troops, the false Vasudeva marched to -meet Krishna. He beheld him at a distance standing in his car holding a -disc, a club, a mace, a scimitar and a lotus in his hands adorned with a -garland of flowers, and bearing a bow; and having his standard made of -gold, he had also the mystical mark Sribatsa on his breast; he was robed -in yellow raiment and embellished with ear rings, and a tiara. When the -god, whose emblem is Garuda, saw him, he laughed aloud and engaged in -encounter with the hostile army of cavalry and elephants fighting with -swords, scimitars, maces, tridents spears and bows. Showering upon the -enemy the arrows from his Sāranga bow and hurling at them his mace and -discus he soon destroyed both the army of Paundrāka and that of the king -of Kāsi. He then addressed the former who was foolishly wearing his -emblems saying:—"Paundrāka, you wanted me through your messenger, to -resign to you all my insignia, I now deliver them to you. Here is my -discus; here is my mace; and here is Garuda, let him mount upon thy -banner". Saying this he discharged the discus and mace by which -Paundrāka was sundered to pieces and cast on the ground; whilst the -Garuda which was on the banner of Paundrāka was destroyed by the Garuda -of Vishnu. Beholding this the people cried "Alas! alas"; but the brave -king still siding the imposture of his friend carried on the encounter -till Sauri cut off his head with his arrows and shot into the city of -Kāsi to the surprise of all the inhabitants. Having thus destroyed -Paundrāka and the king of Kāsi with all their retinue Sauri came back to -Dwārakā where he resided enjoying heavenly delights. - -When the inhabitants of Kāsi beheld the head of their king shot into the -city they were much surprised and wondered how it could have been -accomplished. Having come to know that the king had been slain by -Krishna, the king's son together with the priest of the family -propitiated Sankara. Well pleased on account of being worshipped in the -sacred place Avimuktā the deity asked the prince to pray for a boon, on -which he said:—"O lord, mighty god, through thy favour, let thy mystic -spirit slay Krishna, the murderer of my father!" - -"It shall be so" answered Sankara and from out of the southern fire up -sprang a vast and formidable female like flame out of fire, blazing with -ruddy light and fiery radiance streaming amidst her hair. Worked up with -ire she called upon Krishna and departed to Dwārakā. There the people -seeing her were struck with terror and fled for protection to the slayer -of Madhu the refuge all worlds. Understanding that the fiend had been -created by the son of the king of Kāsi through his worship of the deity -whose emblem is the bull, the wielder of the discus being engaged in -sport and playing at dice said to the discus "Kill this dreadful -creature whose tresses are of plaited flame". Accordingly Sudarshana, -the discus of Vishnu, attacked the fiend in no time, dreadfully covered -with fire and wearing tresses of plaited flame. Terrified at the might -of Sudarshana, the creation of Maheswara did not wait for his attack but -fled quickly followed by him with equal velocity until she arrived at -Varānashi repelled by the superior prowess of the discus of Vishnu. - -The arms of the king of Kāsi and the whole number of the attendant -divinities of Siva armed with various weapons marched out to oppose the -discus. But an expert in the use of arms he consumed the whole host by -his radiance and then set fire to the city, in which the magic power of -Siva had concealed herself. Thus was Varanashi burnt with all its -princes and their followers, its inhabitants, elephants, horses and men, -treasures and granaries, houses, palaces and markets. The whole of the -city that was inaccessible to the celestials was thus covered with -flames by the discus of Hari and was totally destroyed. The discus, with -unsoothed wrath, blazing fiercely and not satisfied with the -accomplishment of so easy a task, then returned to the hands of Vishnu. - -SECTION XXXV. - -Maitreya said:—O Brahman, I have a great desire to listen to some other -exploits of Balarāma; do thou describe them unto me. You have related to -me, O reverend Sir, his dragging the Yamuna and other mighty deeds; do -thou now recount some other of his acts. - -Parāçara said:—Listen O Maitreya, to the exploits accomplished by Rāma -who is the eternal, illimitable Sesha, the upholder of the earth. At the -choice of a husband by the daughter of Duryodhana, the princess was -taken away by the hero Sāmba, the son of Jāmbavati. Being pursued by -Duryodhana, Karna, Bhishma, Drona and other illustrious chiefs who were -enraged for his audacity, he was defeated and taken prisoner. When the -Yādavas heard of this event they were greatly enraged with Duryodhana -and his companions and addressed themselves to fight with them. But -Baladeva, in accents suppressed by the effects of inebriety, forbade -them and said, "I will go alone to the sons of Kuru and at my request -they will let Sāmba free". Accordingly he went to Hastināpur and took -his abode in a grove outside the town which he did not enter. When -Duryodhana and others were informed of his arrival, they sent him a cow, -a present of fruits and flowers and water. Bala received the offering in -the customary form and said to the descendants of Kuru "Ugrasena -commands you to liberate Sāmba". When Duryodhana, Karna, Bhishma, Drona -and others heard this they were worked up with ire, and Bāhlika and -other friends of the Kauravai who considered the Yadu race as having no -claims to regal dignity said to the wielder of the club. "What is this, -O Balarāma, that thou hast uttered? What Yadava shall command the chiefs -of the Kurus? If Ugrasena thus commands the Kuravas, we will take away -the white umbrella which he has usurped and which is only fit for the -kings. You should go away therefore, Balarāma; you are entitled to our -respect; but Sāmba has been guilty of an improper conduct and we shall -not let him free either at Ugrasena's commands or yours. The Kukkura and -Andhaka races might not pay the homage due to us, their superiors, but -who ever heard of a servant commanding his master? You have been -rendered arrogant by our treating you equally with seat and food; we -have committed a great mistake in neglecting the policy, for our great -friendship for you. The present that we sent you today was a sign of -personal regard, but it was not fit for us to have offered nor for yours -to have expected". - -Having said this, the Kuru chiefs unanimously refused to liberate Hari's -sons and came back to their city. Moving about with intoxication and -anger caused by their insolent words, Bala struck the ground furiously -with his heel so that it burst to pieces with a loud sound that -reverberated through the regions of space. His eyes reddened with rage -and his brow curved with frowns he exclaimed. "What pride is this in -such vile and pithless creatures. The sovereignty of Kauravas as well as -our own is the work of destiny whose decree it also is that they now -disrespect or disobey the commands of Ugrasena. Indra may, as is his -right, command the celestials and Ugrasena exercises equal authority -with the lord of Sachi. Fie upon the pride that boasts a throne, the -leavings of a hundred mortals. Is not he the sovereign of earth, the -wives of whose servants adorn themselves with the blossoms of the -Pārijāta tree? Ugrasena shall be the undisputed lord of kings; for I -will not return to his capital until I have rid the world wholly of the -sons of Kuru. I will destroy Karna, Duryodhana, Drona, Bhishma, Bāhlika, -Dussāsana, Bhurisrava, Somadatta, Salya, Bhima, Arjuna, Yudhishthira, -the twins, and all the other wretched sons of Kuru with their horses, -elephants and chariots. I will liberate the hero Sāmba and carry him -along with his wife to Dwārakā where I shall again behold Ugrasena and -the rest of my kinsmen. Or commanded by the king of celestials, to -remove the burden of the earth, I will take this capital of the Kauravas -with all the sons of Kuru, and throw Hastināpur into the Bhāgirathi". - -Saying this with his eyes reddened with ire, Baladeva, the wielder of -the club, plunged the blade of his ploughshare downwards beneath the -ramparts of the city, and drew them towards him. When the Kauravas -beheld Hastināpur tottering, they were much afraid, and called loudly on -Rāma, saying, "O Rāma! Rāma! hold, hold; supress your anger and have -compassion upon us. Here is Sāmba and his wife also delivered up to you. -Forgive the sins committed by us ignorant of your wondrous power". -Accordingly the Kauravas hurried out of the city and delivered Sāmba and -his wife to the mighty Balarāma, who, bowing to Bhishma, Drona and -Kripa, who pacified him, said, "I am satisfied," and desisted. The city -bears the mark of the shock even to the present day—such was the might -of Rāma proving both his strength and power. The Kauravas then, offering -homage to Sāmba and Bala, sent away the former with his wife and dowry. - -SECTION XXXVI. - -Parāçara said:—Listen, O Maitreya, to another achievement accomplished -by the powerful Balarāma. The great Asura, Naraka, the enemy of the -friends of the celestials, had a friend of exceeding might in a monkey -named Dwivida, who was worked up with implacable hostility against the -celestials, and vowed to revenge on all of them the destruction of -Naraka by Krishna at the instigation of the king of the celestials, by -preventing sacrifices and bringing about the total destruction of the -world. Blinded by ignorance therefore, he interrupted all religious -practices, put down all righteous observances, and brought about the -death of living creatures; he set fire to forests, to villages and -towns; sometimes he deluged cities and villages with a downpour of rocks -or lifting up mountains in the waters he cast them into the ocean; then -placing himself in the midst of the deep, he agitated the waves until -the foaming sea rose above its confines and swept away the villages and -cities situated upon its shores. Dwivida, who was capable of assuming -shapes as he liked, enlarged his bulk to an immense proportion, and -rolling and tumbling and trampling amidst the corn-fields, he crushed -and spoiled the harvest. The whole world, disorganised by this vicious -monkey, was deprived of sacred study and religious ceremonies, and was -greatly afflicted. - -Once on a time Halāyudha was drinking in the groves of Raivata along -with the illustrious Revati and other beautiful females; and the -celebrated Yadu whose glories were sung and who was pre-eminent amidst -graceful and sportive women, resembled Kuvera, the god of riches, in his -palace. In the meantime, the monkey Dwivida came there and stealing the -ploughshare and the club of Balarāma, grinned at and mocked him, and -laughed at the women and threw over and broke the cups filled with wine. -Enraged at this, Balarāma threatened the monkey; but the latter -disregarded his threats and chattering noise. Thereupon Balarāma started -up and seized his club in anger, and the monkey laid hold of a large -rock which he hurled at the hero. And casting his club at it as it -approached him, Bala broke it into a thousand pieces, which together -with the club, fell upon the ground. Beholding the club thus fallen, the -monkey sprang over it and struck the Yādava violently on the breast with -his paws. Bala returned it with a blow of his fist upon the fore-head of -Dwivida which felled him, vomiting blood and lifeless to the earth. The -crest of the mountain on which he fell was sundered into a hundred -pieces by the weight of his body, as if the Thunderer had shivered it -with his thunder-bolt. The celestials threw down a shower of flowers -upon Rāma and approached him and praised him for the glorious feat he -had performed. - -"Well has the world been freed" said they "by thy prowess, O hero, of -his vile ape, who was the enemy of the celestials". Then well pleased, -they and their attendant spirits returned to heaven. Many such -inimitable deeds were performed by the illustrious Baladeva, the -impersonation of Sesha, the supporter of the earth. - -SECTION XXXVII. - -In this way, Krishna, aided by Baladeva, destroyed, for the behoof of -the earth, demons and iniquitous kings, and along with Phalguna also did -he relieve earth of her burden by the death of seven Akshauhini hosts. -Having thus relieved the earth of her load and destroyed many impious -kings, he exterminated, by the plea of an imprecation denounced by -Brāhmanas, his own Yādava race. Thereupon quitting Dwārakā and -renouncing his mortal frame, the self-born with all his emanations -re-entered his own sphere of Vishnu. - -Maitreya said:—Tell me how Janārddana brought about the extermination of -his own family under the pretext of a Brāminical curse and in what -manner did he renounce his human body. - -Parāçara said;—At the holy place of Pindarika, Viswāmitra, Kanwa and the -great sage, Nārada, were seen by some boys of the Yadu family. Inflated -with their youths and influenced by predestined results, they dressed -and adorned Sāmba, the son of Jāmbavati, as a female and taking her to -the sages, they addressed them with usual reverence, saying:—"What child -will this female, the wife of Babru, who is anxious to have a son, give -birth to?" The sages, who were gifted with divine wisdom, enraged at -this insult, said:—"She will give birth to a club that will exterminate -the entire Yādava race". - -Thus addressed by the sages, the boys went to Ugrasena and related to -him what had happened; and after sometime, as foretold, a club was -produced from the belly of Sāmba. Ugrasena had the club, which was made -of iron, ground to dust and thrown into the sea, and particles of the -dust there became rushes, There was one part of the iron club which was -like the blade of a lance and which the Andhakas could not break; this -when thrown into the sea was swallowed by a fish; the fish was caught, -the iron spike was extracted from its belly, and was taken by a hunter -named Jāra. The all-wise and illustrious slayer of Madhu did not think -it proper to counteract the predestination of fate. - -In the interval an emissarry despatched by the celestials came to -Krishna and said to him in private:—"I am sent to thee, O lord, by the -celestials; and do thou hear what Indra together with the Viswas, -Maruts, Adityas, Sādhyas and Rudras respectfully represent. More than a -century has gone by since thou in compliance with the request of the -celestials, descended upon earth for the purpose of relieving it of its -load. The demons have been destroyed and the burden of earth has been -removed; now let the immortals once again see their king in heaven. More -than a hundred years have passed, and if thou dost wish, do thou return -to heaven. This is the prayer of the celestials. And if this be not thy -will, do thou remain here as long as it may be desirable to thy -dependants". Whereto Krishna replied, "I am well aware of all thou hast -said. The earth is not relieved of her load until the Yādavas are -extirpated. I shall also speedily bring it about in my descent, and it -shall take place in seven nights. Having restored the land of Dwārakā to -the ocean and destroyed the race of Yadu, I shall proceed to the region -of the celestials. Inform the celestials that having renounced my mortal -frame and been accompanied by Sankarshana, I will then return to them. -The tyrants that oppressed the earth, Jarāsandha and the rest, have been -slain and a youth even of the race of Yadu is so less than they an -incumbrance. Having removed this huge weight of the earth, I will -proceed to the mansions of the celestials. Say this to them". - -Parāçara said:—O Maitreya, being thus addressed by Vāsudeva, the -messenger of the celestials bowed and took his heavenly course to the -king of the deities. The illustrious Krishna too now espied signs and -portents both on earth and in heaven prognosticating day and night the -destruction of Dwārakā. Beholding those evil omens, he said to the -Yādavas; "Behold these dreadful portents; let us hasten to Prabhāsa to -avert them". When he had thus said to the eminent Yādavas, the -illustrious Uddhava saluted and said to him: "Tell me, O lord, what it -is proper that I should do, for it seems to me that thou wilt destroy -all this race. The signs that are manifest declare nothing less than the -annihilation of the race". Then Krishna replied:—"Do thou, by my favour -proceed, this celestial course, to the holy place Badrikāsrama in the -Gandhamādana mountain, the shrine of Nara Nārāyana; and on that spot -sanctified by them, thou, meditating upon me, shalt obtain perfection -through my favour. Having extirpated this Yadu race, I shall proceed to -Baikuntha; and after I have quilted Dwārakā; the ocean shall inundate -it". - -Parāçara said:—Being thus addressed by him and commanded by Kesava, -Uddhava proceeded to the holy shrine of Nara Nārāyana. And the Yādavas, -with Krishna, Balarāma and others, having ascended swift-coursing cars, -proceeded to Prabhāsa. Having reached Prabhāsa, the Kukkuras and -Andhakas bathed there and, being excited by Krishna, indulged in liquor. -As they drank, the destructive fire of dissension was engendered amongst -them by mutual collision and fed with the fuel of abuse. Worked up with -ire by the divine influence, they attacked one another with missile -weapons, and when these were finished, they had recourse to the rushes -growing nigh. The rushes in their hands became like thunder-bolts, and -they assailed one another with them. Pradyumna, Syāmba, Kritavarman, -Satyaki, Aniruddha, Prithu, Vipathu, Charuvannan, Charuka, Akrura, and -many others, struck one another with the rushes, which became hard like -thunder-bolts. Thereupon Krishna arriving there prevented them: but they -thought that he was taking part with each severally and continued the -conflict. - -Thereupon, enraged, Krishna took up a handful of rushes to destroy them, -which became a club of iron; and with this he killed many of the -murderous Yādavas, whilst others fighting fiercely destroyed one -another. At this time in the very presence of Krishna's charioteer, his -swift steeds carried off his Jaitra car and entered into the sea. The -discus, the club, the bow, the quiver, the shell and the sword of -Kesava, having circumambulated their master, flew along the path of the -sun. In a short time there was not a single Yādava left alive save the -mighty Krishna and Dāruka. Going towards Rāma, who was sitting at the -root of a tree, they saw a huge serpent coming out of his mouth. Having -issued out of his mouth, the mighty snake proceeded towards the ocean -hymned by saints and other great snakes. Bringing an offering of -respect, the ocean came to him and then the majestic being worshipped of -all the attendant snakes, entered into the waters of the deep. Beholding -the departure of the spirit of Baladeva, Kesava said to Dāruka—"Do thou -go to Vasudeva and Ugrasena and communicate unto him this. Go and inform -them of the departure of Balabhadra, and the destruction of the Yādava -race, and also that I shall engage in religious meditation and renounce -my body. Do thou also inform Ahuka and the inhabitants of Dwārakā that -their city shall be inundated by the ocean. And do ye await the arrival -of Arjuna at Dwārakā. When Arjuna, the descendant of Pāndu, shall issue -out of the city, none of you should wait there but go whither the -descendant of Kuru shall repair. Do thou also go to the son of Kunti and -tell him that he may at my request protect my family according to his -might. Then go to Hastināpur with Arjuna and all the inhabitants of -Dwārakā and let Vajra be installed king over the race of Yadu". - -Parāçara said:—Thus instructed and having bowed unto and circumambulated -Krishna again and again, Dāruka departed as he had been desired; and -having conducted Arjuna to Dwārāvati, the intelligent servant of Krishna -established Vajra as king. Thereupon having concentrated in himself that -supreme spirit which is identical with Vāsudeva, the divine Govinda was -identified with all beings. Respecting the words of the Brāhmana, the -curse of Durvāsas, the illustrious Krishna sat engaged in meditation, -placing his foot upon his knee. Then there came a hunter named Jāra, -whose arrow was tipped with a blade made of the iron club, which had not -been reduced to powder; and espying from a distance the foot of Krishna, -he mistook it for a part of a deer, and shooting his arrow, lodged it in -the sole. Approaching his mark, he saw the four-armed king and falling -at his feet, repeatedly besought his forgiveness, exclaming, "I have -done this deed unknowingly, thinking I was aiming at a deer. Have pity -on me who am consumed by my crime; for thou art able to consume me". -Thereupon Bhagavān said: "Thou needst not have the least fear, hunter; -by my favour, thou shall repair to the region of the celestials". As -soon as Krishna had said this, the celestial car arrived there, -ascending which the hunter repaired to the region of the celestials. - -Thereupon the divine Krishna having united himself with his own pure, -spiritual, inexhaustible, inconceivable, unborn, undecaying, -imperishable, and universal spirit, which is one Vāsudeva, renounced his -mortal frame and his connection with the three qualities. - -SECTION XXVIII. - -Parāçara said:—Having found the bodies of Krishna and Rāma, Arjuna -performed for them and the rest of the slain the obsequial rites. The -eight queens of Krishna, who have been named with Rukmini at the head, -embraced Hari and entered the funeral fire. O foremost of the pious, -embracing the corpse of Rāma, Revati too entered fire which was cool to -her happy heart in contract with her lord. Thereupon hearing all this -Ugrasena and Vasudeva with Devaki and Rohini entered fire. Having -performed duly the obsequious rites of the Yadavas, Arjuna, with the -inhabitants of Dwārakā and Vajra, issued out of the city. And Kunti's -son proceeded slowly with thousands of Krishna's wives and the residents -of Dwārakā. With the departure of Krishna from the land of mortals both -the Sudharman palace and the Pārijāta tree proceeded to heaven; and on -the same day that Hari departed from the earth the dark-bodied Kali age -set in. The ocean rose and inundated the whole of Dwārakā, except only -the dwelling of the deity of the race of Yadu. The sea has not been able -to wash away that temple and there even up to the present day Kesava -constantly resides; whoever visits that holy shrine where Krishna -pursued his sports is freed from sins. - -O foremost of ascetics, one day while proceeding, Arjuna, the son of -Pritha, halted the people he had brought from Dwārakā in the Panchanada -country; in a rich and fertile spot; the desires of the neighbouring -robbers were excited When they saw a number of widowed females and -immense riches in the possession of Arjuna alone. Worked up with their -cupidity they assembled their villainous herds and said to them:—"This -Arjuna, alone with his bow, is passing amongst us having immense riches -and numberless women with him, whose husbands have been slain; cursed is -thy strength therefore. His pride hath been increased by the death of -Bhishma Drona, Jayadratha, Karna and others; he is not cognisant of the -prowess of the simple villagers. Up, up, take your long thick staves; -this stupid fellow hates us. Why should we not lift up our arms?" Saying -this they rushed armed with cudgels and clods of earth, upon the people -who were without their lord. Arjuna met them and said to them in -contempt: "Go away, O ye wretches, ignorant of what is right, if you do -not wish to die". But they neglected his threats seized his treasures -and women, the wives of Viswaksena. - -Thereupon Arjuna began to brace his celestial bow Gāndiva, irresistible -in encounter, but it was in vain, for in spite of his efforts to lighten -it, it continued flaccid; neither could he recollect the incantation of -superhuman weapons. Losing all patience he discharged, as best as he -could, his arrows upon the foes, but they merely scratched the skin. The -shafts that were given him by Agni for certain destruction, were -themselves destroyed and proved fatal to Arjuna in his encounter with -herdsmen. Thereupon he tried to recall the prowess of Krishna by the -strength whereof his shafts had slain many a mighty king; but he tried -in vain, for they were either put aside by peasants or they flew at -random wide of their marks. His arrows being all exhausted he beat the -robbers with the horn of his bow. They laughed at his blows and in the -very sight of Arjuna the barbarians carried off all the women of the -Vrishni and Andhaka tribes and went their way. Thereupon Jishnu was -greatly sorry, and lamented bitterly saying "Alas! Alas! I am deserted -by my lord". And immediately the bow, the heavenly arms, his car and -steeds perished entirely like a donation to an unlearned Brahmin. "Alas! -how powerful is the destiny" said he "deprived of my illustrious friend -I have been defeated by the base. These two arms are mine; mine is this -fist, this is my place; I am Arjuna, but without that righteous help all -these are pithless. The bravery of Arjuna, the strength of Bhima was all -his work; without him I am defeated by peasants; it cannot be from any -other cause". Saying this, Arjuna went to the city of Mathurā and there -installed the Yādava prince Vajra as a king. There he saw Vyāsa who was -living in a forest and he approached the sage and saluted him -respectfully. The ascetic observed him for some time as he lay prostrate -at his feet and said to him. "How is it that I see you shorn of lustre? -Have you been guilty of an illicit intercourse with a woman or -Brahmincide? Or have you suffered any grievous disappointment that you -are so dejected. Have your prayers for offspring or other good gifts -proved fruitless? Or have you indulged improper passions that your -lustre has been clouded? Or have you devoured the meal given to -Brahmanas? Arjuna, say, have you seized upon the property of the poor? -Has the wind of a winnowing basket lighted upon you? Or has an evil eye -gazed upon you that you look so miserable. Have you been touched by the -water of a finger nail? Or has the water of a water-jar sprinkled you? -Or, what is most probably the case, have you been beaten by your -inferiors in battle?" - -Having sighed deeply Arjuna described to Vyāsa all the circumstances of -his defeat, and said:—"Hari who was our strength, our heroism, our -might, our prowess, our prosperity and brightness, has left us and -departed. Deprived of our illustrious friend who was ever kindly -speaking we have become as feeble as if made of straw. Excellent -Purusha, he, who was the living vigour of my weapon, my arrow, my bow, -has departed. When he looked upon us, fortune, fame, wealth and dignity -crowded us; but Govinda has departed from our midst. That Krishna has -left earth by whose power Bhishma, Drona, the king of Anga, Duryodhana -and the rest were slain. Not I alone but earth has grown old, miserable -and lustreless in the absence of the holder of the discus. Krishna, -through devotion to whom Bhishma and other powerful men perished like -moths in the flame of my valour, has departed and I am now vanquished by -cow-herds. The bow Gāndiva, that was celebrated all over the -three-worlds, has been foiled, on account of his departure, by the -sticks of peasants. The numberless women, over whom I was lord, have -been carried off from me by thieves armed only with cudgels; the whole -household of Krishna, O Krishna, has been forcibly carried off by -peasants, who with their staves have put my strength to shame. I do not -wonder that I am shorn of my lustre; it is a marvel that I live. Surely -grandsire, I am so shameless that I survive the stain of indignity -inflicted by the vile". - -Vaysa replied to Arjuna and said, "Think no more my son of the -indignity; it does not behold you to grieve. Know that time subjects all -beings to similar vicissitude: Time brings out the production and -dissolution of all creatures. All that exists is founded on time. Know -this, Arjuna, and preserve thy fortitude. Rivers, oceans, mountains, the -entire earths, celestials, men, animals, trees, are all created and will -all be destroyed by time. Be thou sober, knowing that all that is the -effect of time. These mighty works of Krishna, whatever they have been, -have been performed to relieve earth of her load; for this he has come -down. Oppressed by her load earth has had recourse to the assembly of -the celestials and Janārddana, who is identical with time, has descended -on that account. This object has now been accomplished: all the kings of -the earth have been destroyed; no more remained for him to accomplish. -Therefore the lord has departed whither he pleased, his ends being all -fulfilled. At the period of creation the god of gods creates; in that of -duration he preserves, at the end of all he is the powerful destroyer. -Now all is done. Therefore O Arjuna, be not pained by thy defeat; the -power of mortals is the gift of time. Bhishma, Karna and other kings -have been slain by this alone; this was the work of time; and why should -not therefore thy defeat by those inferior to thee occur? In the same -manner as through thy devotion to Vishnu these were overthrown by thee, -so has thy discomfiture by cursed thieves been brought about by time. -That divinity, assuming various shapes, preserves the world; and in the -end the lord of creatures destroys it. O son of Kunti, on the occasion -of thy good fortune, the illustrious Janārddana was thy help; in thy -decline thy enemies have been favoured by Kesava. Who will now believe, -that thou didst alone defeat Bhishma and other Kauravas. Who would -believe peasants have defeated thee? Know it for certain, O son of -Pritha, that it is but the sport of the Universal Hari that the Kauravas -have been slain by thee and thou hast been vanquished by herdsmen. As -regards the women for whom thou dost grieve and who have been carried -off by the thieves, hear from me an ancient story that will explain why -this has happened. - -"In ancient time, a Brāhman, named Ashtāvakra, was pursuing his -religious penances, standing in water and meditating on the eternal -spirit for many years. On account of the overthrow of the Asuras there -was a great festival on the summit of Meru; on their way to which -Rambhā, Tilottamā and hundreds of other beautiful nymphs praised and -hymned him for his devotions. They bowed unto him and eulogised him when -he was immersed in water up to his throat, his hair twisted in a braid. -They sang in honour of him whatever they thought would be agreeable to -that most eminent of Brāhmanas. Ashtāvakra at last said to them:—'I am -well pleased with you, illustrious damsels; ask of me whatever you wish -and I will give it however difficult it may be of attainment'. Thereupon -all these nymphs, Rambhā, Tillottamā and others mentioned in the Vedas, -replied:—'It is enough for us that thou art pleased, what else need we -say, O Brāhman?' But some amongst them said:—'If you are indeed pleased -with us, O illustrious sire, thou grant us a husband, the best of men -and sovereign of Brāhmanas'. Thereupon saying 'so be it,' Ashtāvakra -came up from the waters. When the nymphs observed him coming out of the -water and saw that he was very ugly and crooked in eight places they -could not restrain their merriment and laughed aloud. The Muni was very -angry and imprecated them with a curse, saying 'Since you have been so -impertinent as to laugh at my deformity, I denounce upon you this curse; -through the favour I have shown unto you, you shall obtain the first of -males for your husband; and on account of my curse, you shall afterwards -fall into the hands of thieves'. When the nymphs heard this imprecation -they tried to appease the Muni, and they so far succeeded that he told -them that they should finally go to the region of the celestials. It is -on account of the curse of the ascetic Ashtāvakra that these women, who -were the wives of Kesava, have fallen into the hands of the barbarians; -and there is nothing for you, Arjuna to regret it in the least. All this -destruction has been brought about by the lord of all, and your end is -also near at hand, since he has withdrawn from your strength, splendour, -valour and pre-eminence. Death is the doom of every one who is born; -fall is the end of exhaltation; union terminates in separation and -growth tends only to decay. Knowing all this, wise men are neither -subject to grief nor joy; and those who know these ways are equally free -from pleasure or joy. Do you therefore, most excellent prince, -understand this truth and along with your brothers relinquish everything -and repair to the holy forest. Go now and say from me to Yudhishthira -that he, to-morrow with his brethren, will tread the path of heroes". - -Thus instructed by Vyāsa, Arjuna went and described to the other sons of -Pritha all that he had seen, experienced and heard. When he had related -unto them the message of Vyāsa, the sons of Pandu placed Pārikshit on -the throne and went to the forest. - -I have thus described to you, O Maitreya, in detail the actions of -Vāsudeva when he was born in the race of Yadu. - -THE END OF PART V. - -PART VI. - -SECTION I. - -Maitreya said:—"Thou hast described unto me in detail, O illustrious -sage, the creation of the universe, the genealogies of the Patriarchs, -the duration of the Manwantaras and the dynasties of the princes. I am -willing to hear from you an account of the dissolution of the universe, -the time of total destruction and that which occurs at the expiration of -a Kalpa". - -Parāçara said:—Hear from me exactly, O Maitreya, the circumstances -attending the dissolution of the world either at the expiration of a -Kalpa or that which occurs at the close of the life of Brahmā. A month -of men constitutes a day and night of the progenitors; a year of men is -a day and night of the celestials. Twice a thousand aggregates of the -four ages is a day and night of Brahmhā. The four ages are the Krita, -Treta, Dwāpara and Kali, comprehending altogether twelve thousand years -of the celestials. There are infinite successions of those four ages of -a similar description, the first of which is always called Krita and the -last the Kali. In the first, the Krita is that age which is created by -Brahmā; in the last, which is the Kali age, a dissolution of the -universe takes place. - -Maitreya said:—"O venerable Sir, It behoves thee to give a description -of the nature of the Kali age in which the four-footed virtue suffers -total extinction". - -Parāçara said:—Hear, O Maitreya, of the nature of the Kali age, -regarding which you have enquired and which is now approaching -completion. - -In the Kali age, people will not serve caste, order and institutes, nor -the ceremonial enjoined by the Sāma, Rik and Yayur Vedas. Marriages in -this age will be celebrated according to the rituals, nor will the rules -that connect the spiritual protector and his disciple be in force; the -laws that regulate the conduct of husband and wife will be neglected and -oblations to the celestials with fire no longer be offered. A powerful -and rich man, in whatever family he may be born, will have right to -marry maidens of every tribe. In the Kali age, a Brāhmana will be always -regarded as such even if he be not initiated properly, and many forms of -penance will be prescribed. O Maitreya, O twice-born one, all texts will -be considered as Sastras in the Kali age; all celestials will be -considered in equal light and all orders of life will be common alike to -all persons. In this Kali age, fasting, austerity, liberality practised -according to the pleasures of those by whom they are observed will -constitute piety. Every trifling property will make men proud of their -wealth. Pride of beauty will be inspired by hair. Gold, jewels, -diamonds, clothes will all have perished, and then hair will be the only -ornament with which women can decorate themselves. Wives will desert -their husbands when they will lose their wealth; and the rich only will -be considered by woman as their lords. He who will distribute immense -wealth, will be considered as master of men and prestige of birth will -no longer be a title to supremacy. Accumulated wealth will be spent on -ostentatious dwellings. The minds of men will be wholly occupied with -earning money and that even will be spent on the gratification of -selfish desires. Women will follow their own inclinations and be given -up to pleasure-seeking. Men will endeavour to acquire riches even -dishonestly. No man will part with the smallest fraction of his wealth -at the sacrifice of his own interest even when requested by his friends. -In the Kali age all people will consider themselves as equal with the -Brāhmanas; and cows will be held in reverence only because they supply -milk. People will be always in fear of dearth and scarcity and will -watch accordingly the appearances of the sky. They will all live, like -anchorets, upon leaves and roots and fruits and put a period to their -lives through fear of famine and want. Deprived of wealth, people will -be perpetually subject to famine and other afflictions; and they will -never enjoy pleasure and happiness. At the advent of the Kali they will -take their food without previous ablutions and without worshipping fire, -celestials or guests or offering obsequial libations to their -progenitors. The women will be fickle, short of stature, gluttonous; -they will all have many children and little means. And scratching their -heads with both hands they will pay no attention to the commands of -their husbands or parents. They will be selfish, abject and slovenly; -they will be scolds and liars; they will be indecent and immoral in -their conduct and will ever attach themselves to dissolute men. And -disregarding the rules of studentship youths will study the Vedas. -Householders will neither sacrifice nor practise becoming liberality. -Anchorets will live upon food accepted from rustics and mendicants will -be influenced by regard for friends and associates. Princes will plunder -their subjects instead of protecting them and under the pretext of -levying customs they will rob merchants of their property. In the Kali -Vuga every one, possessing cars and elephants and horses, will be a -Raja; every one who is feeble will be a slave. Vaiçyas will abandon -agriculture and commerce and gain a livelihood by servitude or exercise -of mechanical arts; Sudras, seeking a subsistence by begging and -assuming outward marks of religious mendicants, will become the impure -followers of impious and heretical doctrines. - -Oppressed by famine and taxation men will desert their native countries -and repair to the lands which are fit for coarser grains. The path of -the Vedas being obliterated and people having deviated into heresy, -iniquity will flourish and the duration of life will therefore decrease. -On account of the horrible penances enjoined by scripture and of the -vices of the rulers, children will die in their infancy. Women will bear -children at the age of five, six or seven years and men will beget them -when they are eight, nine or ten. Men will grow old at the age of twelve -and no one will live more than twenty years. Men will possess little -sense, vigour virtue and will therefore die in a short time. O Maitreya, -the wise then estimate the approach of Kali when the number of heretics -increases. Whenever, O Maitreya, number of the pious devoted to the -lessons of the Vedas, diminishes, the efforts, of the individuals who -cultivate virtue, become relax; the first of males becomes no longer the -object of sacrifice; respect for the teachers of the Vedas declines and -regard is cherished for the disseminators of heresy, the wise estimate -the augmented influence of the Kali. - -O Maitreya, in the Kali age corrupted by unbelievers, men will refrain -from adoring Vishnu, the lord of sacrifice and the creator and sovereign -of all and will say "Of what authority are the Vedas? What are the -celestials or Brahmanas? What need there is of purification with water?" -At the approach of the Kali, O Vipra, the clouds will yield scanty rain; -the corn will be light in ear and the grain will be poor and of little -sap: garments will be mostly made of the fibres of the San: the -principal of trees will be the Sami; principle caste will be the Sudra; -millet will be the more common grain; the milk in use will be chiefly -that of goats; unguents will be made of Ushira grass. The mother and -father-in-law will be venerated in the place of parents; and a man's -friend will be his brother-in-law or one who has a wanton wife. Men will -say "Who has a father? Who has a mother? Every one is born according to -his deeds"; therefore they will regard the wife's or the husband's -parents as their own. Gifted with little sense they will be subject to -all sorts of infirmities of mind, speech and body and will daily commit -sins; and every thing that is likely to afflict beings, vicious, impure -and wretched will be generated in the Kali Yuga. Thus, O Brahman, when -holy study, oblations to fire and convocations of the celestials shall -be stopped some few people shall live at a holy place. And at this place -with the least trouble that piety shall be accumulated which could be -acquired with the greatest exertions in the Krita age. - -SECTION II. - -Parāçara said:—Hear, O highly illustrious one, I shall describe fully -what the great Vyāsa has related upon the subject. - -Once on a time, the sages assembled and discussed at what season the -least morality obtained the greatest reward and by whom it was most -easily displayed. In order to terminate the discussion they went to Veda -Vyāsa to remove their doubts. They saw the illustrious sage, my son, -immersed in the water of the Ganges, and awaiting the close of his -ablutions, the sages remained on the banks of the sacred river under the -shelter of a grove of trees. As my son plunged into the water and rose -up from it the sages heard him exclaim. "Excellent is the Kali age". -Again dived he and again did he exclaim in their hearing. "Well done, -well done, Sudra, thou art happy". Again he sank down and again did they -hear him say "Well done, well done, women, they are happy who are more -fortunate than they". After this my son finished his bathing and the -sages met him as he approached to welcome them. After they had been -seated and offered their respects the son of Satyavati said to them "For -what you have come here?" The Rishis said. "Having entertained some -doubts regarding a subject we have come here to consult thee; but let -that remain at present; explain to us some thing else. We heard you say -'Excellent is the Kali Yuga!' We are anxious to learn why this was said -and why you repeatedly called them happy. Explain to us the meaning of -it if it be not a mystery. We will then place before you the question -that engages our thoughts". - -Being thus accosted by the ascetics Vyāsa smiled and said to them "Hear -excellent sages, why I said 'Well done Well done!' The fruit of penance -of continence, of silent prayer and the like, practised in the Krita age -for ten years, in the Treta for one year, in the Dwāpara for a month is -obtained in the Kali age in a day and night; therefore I did say -'Excellent, excellent is the Kali age'. The reward, which a man obtains -in the Krita age by abstract meditation in the Treta by sacrifice, in -the Dwāpara by adoration, he receives, in the Kali Yuga by merely -reciting the names of Kesava. O pious and great ascetics, in the Kali -age, by very little exertion men attain to exalted virtue and it is for -this reason I speak highly of the Kali Yuga. Formerly the Vedas were to -be acquired by the twice-Born through the diligent observance of -self-denial and it was their duty to celebrate sacrifices in accordance -with the ritual. Thereafter, idle prayers, idle feats, fruitless -ceremonies were performed, only to mislead the twice-born; for although -observed by them devoutly, yet in consequence of some irregularity in -their celebration sin was incurred in all these works and what they ate -or what they drank did not bring about the fulfilment of their desires. -In all their objects the twice-born enjoyed no independence and attained -their respective spheres only with exceeding pain. On the other hand, -the Sudra, more fortunate than they, attains to his assigned station by -rendering their service and performing merely the sacrifice of preparing -food in which no rules determine what may or may not be eaten, what may -or may not be drunk. Therefore, excellent sages, the Sudra is fortunate. - -"Men should acquire wealth by means not incompatible with their -religious duties and it should be given to the worthy and spent upon -sacrifices. There is great trouble in their acquisition as well as their -preservation. And it is equally difficult for them to spend them on -pious observances. O excellent Brāhmanas, by undergoing these troubles -and other diverse ones people attain to the holy region of Prajāpati. A -woman has only to honour her husband in act, thought and speech to reach -the same region to which he is elevated and she thus accomplishes her -object without any great exertion. This was the meaning of my -exclamation ‘Well done' the third time. I have thus related to you what -you asked. Now put to me in any way you please the question for which -you came and I will make you a clear reply". - -The ascetics then said to Vyāsa. "The question that we purposed to put -to you has already been answered by you in your reply to our subsequent -enquiry". Hearing this Krishna-Daipāyana laughed and said to the pious -sages who had come to see him whose eyes were wide open with surprise. -"By virtue of my divine knowledge I perceived the question you intended -to put to me and in reference to this I uttered the expressions 'Well -done! Well done!' In fact in the Kali age duty is performed by the -mortals with very little trouble, whose sins are all washed away by the -water of their individual piety—by Sudras through the diligent service -of the twice-born ones and by women through the slight effort of -obedience to their husbands. It is for this reason O Brāhmanas, that I -did thrice express my admiration of their happiness; for in the Krita -and other ages great were the toils of the regenerate to perform their -duty. I did not wait for your enquiry but replied at once to the -question you wanted to put. Now what do ye, conversant with virtue, wish -me to tell you?" - -Thereupon the ascetics saluted and praised Vyasa and freed by him from -uncertainty departed as they came. I have also communicated to you. O -excellent Maitreya, the secret—this one great virtue of the otherwise -vicious Kali age. I shall now describe to you the dissolution of the -world and the aggregation of the elements. - -SECTION III. - -Parāçara said The dissolution of existing beings is of three kinds, -incidental, elemental and absolute. The incidental is that which relates -to Brahmā and takes place at the end of a Kalpa: the elemental is that -which occurs after two Parārdhas; the absolute is final liberation from -existence. - -Maitreya said:—"Tell me, O excellent preceptor, what is the enumeration -of a Parārdha, the expiration of two of which is the period of elemental -dissolution". - -Parāçara said:—Parardha, O Maitreya, is that number which takes place in -the eighteenth place of figures enumerated according to the rule of -decimal notation. At the end of twice that period elemental dissolution -takes place when all the discrete products of nature are withdrawn into -Their indiscrete source. The shortest period of time is Mātrā which is -equal to the twinkling of the human eye; fifteen Mātrā make a Kāshthā; -thirty Kāshthās one Kalā: fifteen Kalās one Nādhikā. A Nādhikā is -determined by a measure of water with a vessel made of twelve Palas and -a half of copper in the bottom of which there is to be a hole made with -a tube of gold of the weight of four Māshas and four inches long. -According to the Māgadha measure the vessel should hold a Prastha (or -sixteen Palas) of water. Two of these Nādis make one Muhurta; thirty of -which make one day and night. Thirty such periods constitute a month; -twelve months make a year, or a day and night of the celestials; and -three hundred and sixty such days, constitute a year of the celestials. -An aggregate of four ages consists of twelve thousand divine years; and -a thousand periods of four ages complete a day of Brahmā. That period is -also termed a Kalpa during which fourteen Munis preside and at the end -of it takes place the incidental or Brahmā dissolution. The nature of -this dissolution is very dreadful; hear, I shall describe this as well -as that which takes place as the elemental dissolution. - -At the end of a thousand period of four ages the earth is for the most -part exhausted. A total dearth takes place which lasts for a hundred -years; and on account of the failure of food all beings become languid -and exanimate and at last entirely die. The eternal Vishnu then takes -the character of Rudra the destroyer and comes down to reunite all his -creatures with himself. He enters into the seven rays of the sun, drinks -up all the waters of the earth and causes all moisture, whatever in -living bodies or in the soil to evaporate, thus drying up the whole -earth. Thus fed with his intervention with profuse moisture, the seven -solar rays dilate to seven suns, whose radiance glows above, below and -on every side and sets the three worlds and Pātāla on fire. The three -worlds, consumed by these suns, become rugged and deformed all over -their mountains, rivers and seas; and the earth bare of verdure, and -destitute of moisture alone remains resembling in appearance the back of -a tortoise. Hari, the destroyer of all things, in the form of Rudra, who -is the flame of time, becomes the scorching breath of the serpent Sesha -and thereby reduces Pātāla to ashes. The great fire, when it has reduced -all the divisions of Pātāla to ashes, proceeds to the earth and consumes -it also. A vast whirlpool of eddying flame then spreads to the region of -the atmosphere and the sphere of the celestials and wraps them in ruin. -The three spheres shew like a frying pan amidst the surrounding flames -that prey upon all movable and stationary things. O great saint, the -inhabitants of the two upper spheres, having satisfied their respective -duties and being assailed by the heat, repair to Maharloka. When that -becomes heated its inhabitants, who after the full period of stay, are -desirous of ascending to higher regions depart for the Janaloka. - -Having consumed the whole universe in the person of Rudra, Janārddana, -breathes fourth heavy clouds, and those called Samvartta resembling huge -elephants in bulk overspread the sky, roaring and darting lightnings. -Some are as white as the water-lily, some are dusky like smoke; some are -yellow; some are of a dun colour, like that of an ass; some like ashes -sprinkled on the forehead; some are deep blue, as the lapis lazuly; some -azure like the sapphire; some are white at the couch or the jasmine; -some are black as colly rum; some are like the lady-bird; some are of -fierceness of red arsenic and some are like the wing of the painted joy. -Such is the colour of these massy clouds; in form some resemble towns, -some mountains, some are like houses and hovels and some are like -columns. Huge in size and loud in thunder they fill space. Showering -down torrents of water, those clouds quench the dreadful fires which -involve the three worlds and then rain incessantly a hundred years and -deluge the whole universe. Showering down in drops as large as dice -these rains overspread the earth and fill the middle region and inundate -the celestial sphere. The world is now enshrouded in darkness and all -things animate and inanimate having perished, the clouds continue to -pour down waters for more than a hundred years. - -SECTION IV. - -Parāçara said:—O great ascetic, the waters having reached the region of -the seven Rishis the whole of three worlds becomes one ocean. The breath -of Vishnu, thereupon, becomes a strong wind, which blows for more than a -hundred years until all the clouds are dispersed. The wind is then -re-absorbed and he, of whom all beings are made, the lord by whom all -things exist, he, who is inconceivable, without beginning of the -universe, reposes sleeping upon Sesha in the midst of the ocean. The -creator Hari, sleeps upon the ocean in the form of Brahmā glorified by -Sanaka and the saints who had departed to the Janaloka and contemplated -by the holy inhabitants of Brahmaloka, anxious for final -liberation—involved in mystic slumber, the celestial personification of -his own illusions and meditating on his own ineffable spirit which is -called Vāsudeva. This, O Majtreya, is the dissolution called incidental, -because, Hari, in the form of Brahmā, sleeps there as its incidental -cause. - -When the universal spirit wakes, the world revives: when he clears his -eyes, all things fall upon the bed of mystic sleep. In the same manner a -thousand great eyes comprise a day of Brahmā so his night consists of -the same period: during which the world is submerged by a vast ocean. -Awaking at the end of his night the unborn Vishnu, in the character of -Brahmā, creates the universe anew in the manner formerly described unto -you. I have thus related to you the intermediate dissolution of the -world taking place at the end of every Kalpa. I will now, O Maitreya, -describe to you elemental dissolution. When by dearth and fire all the -worlds and Patalas are dried up and the modification of Mahat and other -products of nature are by the will of Krishna destroyed the progress of -elemental dissolution is begun. At first the waters swallow up the -property of earth which is the rudiment of smell; and earth, deprived of -its property, proceeds to destruction. Devoid of the rudiment of odour -the earth becomes identical with water. The water then being much -increased roaring and rushing along fill up all space whether agitated -or still. When the universe is thus pervaded by the waves of the watery -element its rudimental flavour is licked up by the element of fire and -on account of the destruction of these rudiments the waters themselves -are destroyed. Devoid of the essential element of flavour they become -identical with fire and the universe is therefore entirely filled with -flame which drinks up the water on every side and gradually overspreads -the whole of the world. While space is envelope in flame above, below -and all around the element of the wind seizes upon the rudimental -property or form which is the cause of light, and that being withdrawn, -all becomes of the nature of air. The rudiment of form being destroyed -and fire deprived of its rudiment, air extinguishes fire and spreads -resistlessly over space which is deprived of when fire mages into air. -Air then accompanied by sound which is the source of ether, extends -everywhere throughout the ten regions of space until ether seizes upon -contact, its rudimental property; by the loss of which air is destroyed -and ether remains unchanged: devoid of form, flavour, touch and smell, -it exists unembodied and vast and pervades the whole of space. Ether, -whose characteristic property and rudiment is sound exists alone -occupying all the vacuity of space. At then the radical element egotism -devours sound and all the elements and faculties are at once merged into -their original. This primary element is conscientiousness combined with -the property of darkness and is itself swallowed up by Mahat whose -characteristic property is intelligence; and earth and Mahat are the -inner and outer boundaries of the universe. In this manner, as in the -creation were the seven forms of nature (Prakriti) reckoned from Mahat -to earth; so at the time of elemental dissolution these seven -successively re-enter into each other. The egg of Brahmā is dissolved in -the waters that surround it, with its seven zones, seven oceans, seven -regions, and their mountains. The investure of water is drunk up by -fire; the stratum of fire is absorbed by that of air: air blends itself -with ether; the primary element of egotism devours the ether and is -itself taken up by intellect, which, along with all those, is seized -upon by nature. Equilibrium of the three properties, without excess or -deficiency, is called nature (Prakriti), origin (Hetu), the chief -Principle (Pradhāna) cause (Kārana), supreme (Param). This Prakriti is -essentially the same, whether discrete or indiscrete; only that which is -discrete finally is lost or absorbed in the indiscrete. Spirit also -which is one, pure, imperishable, eternal, all-pervading is a portion of -that supreme spirit which is all things. That spirit which is other than -embodied spirit, in which there are no attributes of name, species or -the like—which is one with all wisdom and is to be understood as sole -existence, that is Brahmā, infinite glory, supreme spirit, supreme -power, Vishnu, all that is from whence the perfect sage returns no more. -Prakriti, which I have described to you as being essentially both -discrete and indiscrete and spirit both resolve into spirit, supreme -spirit is the upholder of all things and the ruler of all things and is -glorified in the Vedas and in the Vedanta by the name of Vishnu. - -Works as sanctioned by the Vedas are of two kinds, active and quiescent; -by both of which the universal person is worshipped by mankind. He, the -lord of sacrifice, the male of sacrifice, the most excellent Purusha, is -worshipped by men in the active mode, by rites enjoined in the Rik, -Yayur and Sama Vedas. The soul of wisdom, the person of wisdom, Vishnu, -the giver of emancipation is worshipped by the sages in the quiescent -form through meditative devotion. The exhaustless Vishnu is whatever -thing that is designated by long, short or prolated syllables or that -which is without a name. He is that which is dissolute or that which is -indescrete: he is exhaustless spirit, supreme spirit, universal spirit, -Hari, the assumer of universal forms. Nature, discrete or indiscrete is -absorbed unto him, and spirit also merges into the all diffusive and -unobstructed spirit. The period of two Parārdhas, as I have related to -you, O Maitreya, constitutes a day of that powerful Vishnu, and whilst -the products of nature are merged into this source, nature into spirit -and that into the supreme, that period is called his night and is of -equal duration with his day. But in reality, to that supreme spirit -there is neither day nor night and these distinctions are only -figuratively applied to the Almighty. I have thus explained to you the -nature of elemental dissolution and will now explain to you which is -final. - -SECTION V. - -Parāçara said:—O Maitreya, having investigated kinds of worldly pain and -having acquired true wisdom and detachment from worldly objects the wise -man obtains final liberation. The first of the three pains, or -Adhyatmika is of two kinds—physical and mental. Bodily pain, as you -shall hear, is of many sorts. Affections of the head, catarrh, fever, -cholic, fistula, spleen, hemorrhoids, intumescence, sickness, opthalmia, -dysentary, leprosy, and many other diseases constitute physical -affliction. Mental pains are love, anger, fear, hate, covetousness, -stupefaction, despair, sorrow, malice, disdain, jealousy, envy and many -other passions that are created in the mind. These and diverse other -afflictions, mental or physical, are comprised under the class of -worldly sufferings which is called Adhyatmika, The pain Adhibhautika, O -excellent Brāhman, is every kind of evil that is inflicted upon men by -beasts, birds, men, goblins, snakes, fiends, or reptiles and the pain -that is called Adhidaivika or superhuman is the work of cold, heat, -wind, rain, lightning and other phenomena. Affliction, O Maitreya, is -multiplied in thousands of shapes in the progress of conception, birth, -decay, disease, death and hell. The tender animal exists in the embryo -surrounded by abundant filth, floating in water and distorted in its -back, neck and bones; enduring severe pain even in the course of its -development and disordered by the acid, bitter, pungent and saline -articles of its mother's food; incapable of extending or contracting its -limbs, reposing amidst slime of ordure and urine; every way incommoded -with conciousness and calling to memory many hundred previous births. -Thus exists the embryo in profound affliction bound to the worlds by its -former works. - -When the child is about to be born, its face is besmeared by excrement, -urine, blood, mucus, and semen; its attachment; to the uterus is -ruptured by the Prajāpati wind: it is turned head downwards and -violently expelled from the womb by the powerful and painful winds of -parturition; and the infant, losing; for a time all sensation when -brought in contact with the external air, is immediately deprived of its -intellectual knowledge. Then born the child is tortured in every limb, -as if pierced with thorns or cut to pieces with a saw, and falls from -its fetid lodgement as from a sore, like a crawling thing upon the -earth. Unable to feel itself, unable to turn itself, it is dependent on -the will of others for being bathed and nourished. Laid upon a dirty -bed, it is bitten by insects and mosquitoes and has not power to drive -them away. Many are the pangs attending birth and many are those which -succeed to birth; and many are the afflictions that are inflicted by -elemental and superhuman powers in the state of childhood covered by the -gloom of ignorance; and internally bewildered man knows not whence he -is, who he is, whither he goeth nor what is his nature; by what bonds he -is bound; what is cause and what is not cause; what is to be done and -what is to be left undone; what is to be said and what is to be kept -silent, what is righteousness and what is iniquity; in what it consists -or how; what is right, what is wrong; what is virtue, what is vice. Thus -man, like a brute beast addicted only to animal gratification, suffers -the pain that ignorance brings about. Ignorance, darkness, inactivity -influence those devoid of knowledge so that pious works are neglected; -but hell is the consequence of neglect of religious acts, according to -the great sages, and the ignorant therefore suffer affliction both in -this world and in the next. - -When old age comes in, the body is infirm, the limbs are relaxed; the -face is emaciate and shrivelled; its skin is wrinkled and scantily -covers the veins and sinews; the eyes discern not a far off, and the -pupil gazes on vacuity: the nostrils are stuffed with hair; the trunk -trembles as it moves; the bones appear beneath the surface; the back is -bowed and the joints are bent; the digestive fire is extinct and there -is little appetite and little vigour; walking, rising sitting, sleeping -are all painful efforts; the ear is dull; the eye is dim; the mouth is -disgusting with dribbling saliva; the senses no longer are obedient to -the will; and as death approaches, the things that are perceived even -are immediately forgotten. The utterance of a single sentence is -fatiguing and wakefulness is perpetuated by difficult breathing, -coughing and painful exhaustion. The old man is lifted up by some body -else; he is an object of contempt to his servants, his children and his -wife. Incapable of cleanliness, of amusement, or food, or desire, he is -laughed at by his dependents, and disregarded by his kin; and dwelling -on the exploits of his youth, as on the actions of a past life, he sighs -deeply and is sorely distressed. Such are some of the pains to which old -age is doomed. I will now describe to you the agonies of death. - -The neck droops, the feet and hands are relaxed; the man is repeatedly -exhausted, subdued and visited with interrupted knowledge; the principle -of selfishness afflicts him and he thinks what will become of my wealth, -my lands, my children, my wife, my servants, my house? The joints of his -limbs are tortured with severe pains as if cut by a saw or as if they -were pierced by the sharp arrows of the destroyer; he rolls his eyes and -tosses about his hands and feet; his lips and palate are parched and dry -and his throat obstructed by foul humours and deranged vital airs, emits -a rattling sound; he is afflicted with burning heat, thirst and hunger: -and he at last passes away tortured by the servants of the judge of the -dead, to undergo a renewal of his sufferings in another body. These are -the afflictions to which a man is doomed when he dies. I will now -describe to you the tortures which they suffer in hell. - -Men are bound, when they die, by the servants of the king of Tartarus, -with cords, and beaten with their sticks and have then to encounter the -fierce aspect of Yama and the horrors of their terrible route. In the -different hells there are various intolerable tortures with burning -sand, fire, machines, and weapons; some are severed with saws, some -roasted in forges, some are chopped with axes, some buried in the -ground, some are mounted on stakes, some cast to wild beasts to be -devoured, some are gnawed by the vultures, some torn by tigers, some are -boiled in oil, some rolled in caustic slime, some are precipitated from -great heights, some are tossed upwards by engines. The number of -punishments inflicted in hell, which are the consequences of sin, is -infinite. But not in hell alone do the souls of the deceased undergo -pain: there is no cessation even in heaven for its temporary inhabitant -is even tormented with the prospect of descending to earth again. He is -again liable to conception and to birth; he is merged again into the -embryo and repairs to it when about to be born; then he dies, as soon as -born, or in infancy, or in youth, or in manhood or in old age. Death -sooner or later is inevitable. As long as he lives he is immersed in -manifold afflictions, like the seed of the cotton amidst the down that -is to be spun into thread. In acquiring, losing, and preserving wealth -there are many griefs; and so there are in the misfortunes of our -friends. Whatever is produced that is most acceptable to man; that, -Maitreya, becomes a seed whence springs the tree of sorrow. Wife, -children, servants, houses, lands, riches, contribute much more to the -misery than to the happiness of mankind. Where could man, scorched by -fires of the sun of this world, look for felicity, were it not for the -shade afforded by the tree of emancipation? Attainment of the divine -being is considered by the wise as the remedy of the three-fold class of -ills that beset the different stages of life, conception, birth and -decay, as characterised by that only happiness which effaces all other -kinds of felicity however abundant, and as being absolute and final. - -It should therefore be the assiduous endeavour of wise men to attain -unto god. The means of such attainment are said, great Muni, to be -knowledge and works. Knowledge is of two kinds, that which is derived -from scripture, and that which is derived from reflection. Brahma that -is the word is composed of scripture. Brahma that is supreme is produced -of reflection, ignorance is utter darkness, in which knowledge, obtained -through any sense, shines like a lamp; but the knowledge that is derived -from reflection breaks upon the obscurity. What has been said by Manu, -when appealing to the meaning of the Vedas with respect to this subject, -I will repeat to you. There are two forms of spirit or god, the spirit, -which is word, and spirit, which is supreme. He who is thoroughly imbued -with the word of god obtains supreme spirit. The Atharva Veda also -states that there are two kinds of knowledge; by the one, which is the -supreme, god is attained: the other is that which consists of the Rik -and other Vedas. That which is imperceptible, undecaying, inconceivable, -unborn, inexhaustable, indescribable; which has neither form, nor hands -nor feet; which is almighty, omnipresent, eternal; the cause of all -things, and without cause, permeating all, itself unpenetrated, and from -which all things proceed, that is the object which the wise behold, that -is Brahma, that is the supreme state, that is the thing spoken of by the -Vedas, the infinitely subtle, supreme condition of Vishnu. That essence -of the supreme is defined by the term Bhagavat: the word Bhagavat is the -denomination of that primeval and eternal God: and he who fully -understands the meaning of that expression, is possessed of holy wisdom, -the sum and substance of the three Vedas. The word Bhagavat is a -convenient form to be used in the adoration of that supreme being, to -whom no term is applicable; and therefore Bhagavat expresses that -supreme spirit which is individual, almighty, and the cause of causes of -all things. The letter Bh implies the cherisher and supporter of the -universe. By ga is understood the leader, impeller, or creator. The -dissyllable Bhaga indicate the six properties: dominion, might, glory, -splendour, wisdom, and dispassion. The purport of the letter va is that -elemental spirit in which all beings exist, and which exists in all -beings. And thus this Great word Bhagavān is the name of Vāsudeva, who -is one with the Supreme Brahma and of no one else. This word therefore, -which is the general denomination of an adorable object, is not used in -reference to the supreme in a general but a special signification. When -applied to any other thing or person it is used in its customary or -general import. In latter case it may purport one who knows the origin -and end and revolutions of being and what is wisdom and what ignorance. -In the former it denotes wisdom, energy, power, dominion, might, glory, -without end and without defect. - -The term Vāsudeva means that all beings abide in that supreme spirit and -that he abides in all beings as was formerly explained by Kesidhwaja to -Khāndikya called Janaka when he enquired of him an explanation of the -name of the immortal Vāsudeva. He said "He dwelleth internally in all -beings and all things dwell in him; and thence the lord Vāsudeva is the -creator and preserver of the world. He though identical with all beings -is beyond and separate from material nature, from its products, from -properties and from imperfection; he is beyond all investing substance; -he is universal soul; all the interstices of the universe are filled up -by him; he is one with all good qualities; and all created beings are -endowed with but a small portion of his individuality. Assuming at with -various shapes he bestows benefits on the whole world, which was his -work. Glory, might, dominion, wisdom, energy, power and other attributes -are collected in him. Supreme of the supreme, in whom no imperfections -abide, lord over finite and infinite, god in individuals and universals, -visible and invisible, omnipotent, omnipresent, omnicient, almighty. The -wisdom, perfect, pure, supreme, undefiled and one only by which he is -conceived, contemplated and known, that is wisdom; all else is -ignorance". - -SECTION VI. - -Parāçara said:—The Purusottama is also known by holy study and devout -meditation; and either, as the cause of attaining him, is entitled -Brahma. From study let a man proceed to meditation and from meditation -to study; by perfection in both supreme spirit becomes manifest. Study -is one eye wherewith to behold it and meditation is the other: he who is -identical with Brahma sees not with the eye of flesh. - -Maitreya said:—"Revered preceptor, I am desirous to know what is meant -by the term Yoga, by understanding which I may behold the supreme being, -the upholder of the universe". - -Parāçara:—I will repeat to you, O Maitreya, the explanation formerly -given by Kesidhwaja to the high-minded Khāndikya also called Janaka. - -Maitreya: "Tell me, first. Brahman, who Khāndikya was, and who was -Kesidhwaja; and how it happened that a conversation relating to the -practice of Yoga occurred between them". - -Parāçara. There was Janaka named Dharmadhwaja who had two sons -Amitadhwaja and Kritadhwaja; and the latter was a king ever devoted to -the existent supreme spirit; his son was the celebrated Kesidhwaja. The -son of Amitadhwaja was Janaka called Khāndikya. Khāndikya was diligent -and celebrated on earth for pious observances. Kesidhwaja on the other -hand was gifted with spiritual knowledge. These two were engaged in -hostilities and Khāndikya was driven from his principality by -Kesidhwaja. Expelled from his dominions he wandered with a few -followers, his priest and his counsellors, amidst woods and mountains -where destitute of true wisdom, he performed many sacrifices expecting -thereby to obtain divine truth and to escape from death by ignorance. - -Once on a time, while Kesidhwaja, the best of those who are skilled in -devotion, was engaged in devout practices a fierce tiger slew his milch -cow in the lonely forest. When the Raja heard that the cow had been -killed he asked the ministering priests what sort of penance would -expatiate the crime. They said that they did not know and referred him -to Kaseru. And consulted by the king Kaseru told him that he did not -know and Sunaka would be able to tell him. Accordingly the Raja went to -Sunaka; but he said too. "I am as unable, O great king, to answer your -question as Kaseru has been; there is no one on earth who can give you -the information except your enemy Khāndikya, whom you have vanquished". - -Being thus accosted Kesidhwaja said:—"I will go then and pay a visit to -my enemy; no matter, if he kill me, for I shall then obtain the reward -that attends being slain in a holy cause; whereas if on the other hand -he tells me what penance to perform then my sacrifice will be unimpaired -in efficacy". Accordingly he ascended his car, having clothed himself in -the deerskin and went to the forest where the wise Khāndikya lived. When -Khāndikya saw him approach his eyes reddened with ire and he took up his -bow and said to him "You have armed yourself with deerskin to bring -about my destruction thinking that in such a dress you will be safe from -me; but fool, the deer upon whose backs this skin is seen are slain by -you and me with sharp arrows so I will slay you; you shall not go free -whilst I am living. You are an unprincipled felon, who have robbed me of -my kingdom and are deserving of death". To this Kesidhwaja replied: "I -have come here Khāndikya, to consult you about my doubts and not with -any hostile intention; lay aside therefore both your arrow and anger". -Thus addressed Khāndikya retired for a while, with his counsellors and -his priest and consulted with them what course to adopt. They strongly -urged him to slay Kesidhwaja who was in his grasp and by whose death he -would again become the monarch of the whole world. Khāndikya replied to -them: "It is undoubtedly true that by such an act I would become the -monarch of the whole world but he would thereby conquer the next world: -whilst the earth would be mine. And if I do not slay him I shall conquer -the world to come and leave him this earth. It appears to me that this -world is not so much valuable as the next: for the subjugation of the -next world continues for ever while the conquest over this is but -temporary. I will therefore not kill him but tell him what he wishes to -know". - -Coming accordingly to Kesidhwaja, Khāndikya asked him to propose his -question which he promised to answer. And Kesidhwaja related to him what -had taken place, that death of the cow and desired to know what penance -be should perform. Khāndikya, in reply, explained to him fully the -expiation that was suited to the occasion; and then with his permission -Kesidhwaja returned to the place of sacrifice and regularly fulfilled -every necessary act. Having completed the ceremony with its -supplementary rites Kesidhwaja accomplished all his objects: but he then -reflected thus "The priests whom I invited to attend have all been duly -honoured; all those who had any request to make have been pleased with -my complying with their desires; all that is proper for this world has -been effected by me; why then my mind should feel as if my duty had been -unfulfilled". Thinking this he remembered that he had not presented to -Khāndikya the gift that it is proper to offer to a spiritual preceptor -and mounting his chariot he immediately started for the dense forest -where the sage resided. Upon his reappearance Khāndikya took up arms to -slay him; but Kesidhwaja exclaimed "Forbear, venerable sage; I have not -come hither injure you; throw off your wrath, Khāndikya, know that I -have come here to offer you that present which is due to you as my -instructor. Through your lesson I have fully completed my sacrifice and -I am therefore desirous to give you a gift. Demand what it shall be". - -Having once more consulted his counsellors, Khāndikya told them the -purpose of his rival's visit and asked them what he should demand. His -friends recommended him to take back his whole kingdom for prudent men -acquire them without conflicting hosts. The king Khāndikya reflecting -laughed and said to them "Why should a person like me be desirous of a -temporary earthly kingdom? Indeed you are very good advisers as regards -the present worldly affairs—but you are undoubtedly ignorant of the life -to come". Saying this he returned to Kesidhwaja and said to him "Is it -true that you wish to make me a gift as to your preceptor?" "Indeed I -do" answered Kesidhwaja. Whereto Khāndikya replied "Then, as it is known -that you are learned in the spiritual learning that teaches the doctrine -of the soul, if you will communicate that knowledge unto me you will -have discharged your debt to your preceptor. Communicate unto me what -acts are efficacious for the alleviation of human sufferings". - -SECTION VII. - -Kesidhwaja said "But why have you not demanded of me my kingdom free -from all troubles; what else save dominion is acceptable to the -warrior?" Whereto Khāndikya replied "I will tell you why I did not make -such a demand nor require that territory which is an object of ignorant -ambition. It is the duty of the warrior to protect his subjects in peace -and to kill in fight the enemies of his way. It is no fault that you -should have taken my kingdom from one who was unable to defend it, to -whom it was a bondage and who was thus freed from the incumbrance of -ignorance. My desire of dominion originated from my being born to -possess it; the ambition of others which proceeds from human frailties, -is not compatible with virtue. To solicit gift is not the duty of a -prince and warrior. It is for this reason I have not demanded of you the -kingdom, a request which is the outcome of ignorance. Those only, who -are ignorant, whose minds are attached to selfishness and who are -intoxicated with the liquor of self-sufficiency, desire kingdoms; not -such as I am". - -Parāçara said:—Being greatly delighted, the king Kesidhwaja praised -Khāndikya and said to him affectionately "Listen to my words. Through -the desire of escaping death by the ignorance of works I exercise the -regal power, celebrate various sacrifices and enjoy pleasures subversive -of purity. Fortunate it is for you that your mind has attached itself to -the dominion of discrimination. Pride of your race now listen to the -real nature of ignorance. The mistaken notion that self consists in what -is not self and that property consists in what is not one's own -constitute the double seed of the tree of ignorance. The ill judging -embodied being, bewildered by the darkness of fascination situated in a -body composed of five elements, loudly asserts 'This is I' but who would -ascribe spiritual individuality to a body in which soil is distinct from -ether, air, fire, water and earth. What man of understanding assigns to -disembodied spirit corporeal fruition or what lands, houses and the like -that it should say, 'These are mine?' What wise man entertains the idea -of property in sons or grandsons begotten of the body after the spirit -has abandoned it? Man performs all acts for the purpose of bodily -fruition and the consequence of such acts is another body; so that their -result is nothing but confinement to bodily existence. In the same -manner as a mansion of clay is plastered with clay and water, so the -body which of earth is perpetuated by earth and water. The body -consisting of five elements is nourished by substances equally composed -of those elements; but since this is the case, what is there in this -life that man should be proud of? Travelling the path of the world for -many thousands of births, man attains only the weariness of bewilderment -and is smothered by the dust of imagination. When that dust is washed -away by the bland water of real knowledge, then the weariness of -bewilderment, sustained by the wayfarer through repeated births, is -removed. When that weariness is relieved the internal man is at peace -and he obtains that supreme felicity which is unequalled and -undisturbed. This soul is pure and composed of wisdom and happiness. The -properties of pain, ignorance and impurity are those of nature and not -of soul. O Muni, there is no affinity between fire and water but when -the latter is placed over the former in a cauldron, it bubbles and boils -and exhibits the properties of fire. In the same manner when soul is -associated with Prakriti it is vitiated by egotism and the rest and -assumes the qualities of grosser nature although essentially distinct -from them and compatible. Such is the seed of ignorance as I have -explained it to you: there is but one remedy for earthly sorrows—the -practice of devotion; no other is known". - -Thereupon Khandikya said:—"Do you then the foremost of those versed in -contemplative devotion explain to me what that is, for in the race of -the descendants of Nimi you are best acquainted with the sacred writings -in which it is taught". Whereto Kesidhwaja replied: "Hear the account of -the nature of contemplative devotion, which I am imparting to you and by -perfection in which the sage attains resolution into Brahma and never -suffers birth again. The mind of man is the cause both of his bondage -and his liberation its addiction to the objects of sense is the means of -his bondage; its separation from objects of sense is the means of his -liberation. The sage, who is capable of discriminative knowledge, must -therefore restrain his mind from all objects of sense and therewith -meditate upon the supreme being, who is identical with spirit, in order -to obtain liberation; for that supreme spirit attracts to itself him who -meditates upon it, and who is of the same nature, as the lodestone -attracts the iron by the virtue which is common to itself and to its -products. Contemplative devotion is the union with Brahma effected by -that condition of mind which has attained perfection through those -exercises which complete the control of self; and he, whose -contemplative devotion is characterised by the property of such absolute -perfection, is in truth, O sage, expectant of final liberation from the -world. - -"The Yogi, when he first gives himself up to the practice of -contemplative devotion, is called the novice or practitioner; when he -has attained spiritual union, he is called the adept or he whose -meditations are accomplished. Should the thoughts of the former be -unvitiated by any obstructing imperfection, he will obtain freedom after -practising devotion through several lives. The latter speedily obtains -liberation in that existence, all his acts being consumed by the fire of -contemplative devotion. The sage, who would bring his mind into a proper -state for the performance of devout contemplation, must be devoid of -desire and observe invariably continence, compassion, truth, honesty, -and disinterestedness; he must fix his mind upon the supreme Brahma, -practising holy study, purification, contentment, penance and -self-control. These virtues, respectively termed the five acts of -restraint and five of obligation bestow excellent rewards when practised -for the sake of reward and eternal liberation and when they are not -prompted by the desire of transient benefits. Endowed with these merits, -the sage, self-restrained, should sit in one of the modes termed -Bhadrāsana and engage in contemplation. Bringing his vital airs called -Prāna under subjection, by frequent repetition is thence called -Prānāyāma which is, as it were, a seed with a seed. In this, the breath -of expiration and that of inspiration are alternately obstructed -constituting the act two-fold; and the suppression of both modes of -breathing produces a third. The exercise, of yogi, whilst endeavouring -to bring before his thoughts the gross form of the eternal, is -denominated Alambana. He is then to perform Pratyāhāra, which consists -in restraining his organs of sense from susceptibility to outward -impressions, and directing them entirely to mental perceptions. By these -means the entire subjugation of the unsteady senses is effected: and if -they are not controlled the sage will not accomplish his devotions. When -by the Prānāyāma the vital airs are restrained and the senses are -subjugated by Pratyāhāra then the sage will be able to keep his mind -steady in its perfect asylum". - -Khāndikya then said to Kesidhwaja "Illustrious sage, inform me what is -that perfect asylum of the mind resting on which it destroys all the -products of human infirmity". To this Keshidhwaja replied. "The asylum -of mind is Brahma, which, of its own nature, is two-fold; as being with -or without form; and each of these, is supreme and secondary. -Apprehension of Brahma or spirit is again three-fold. I will explain the -different kinds to you, they are that which is called Brahma, that which -is named from works, and that which comprehends both is the third. So -that mental apprehension is three-fold. Sanandana and other were endowed -with the apprehension of the nature of Brahma. The celestials and others -whether animate or inanimate are possessed of that which regards acts. -The apprehension, that comprehends both works and spirit, exists in -Hiranyagarbha and others, who are possessed of contemplative knowledge -of their own nature and who also exercise certain active functions as -creation and the rest. Until all acts, which are the causes of notions -of individuality, are discontinued, spirit is one thing and universe is -another, to those who contemplate objects as distinct and various; but -that is called true knowledge or knowledge of Brahma which recognises no -distinctions, which contemplates only simple existence which is -undefinable by words and is to be discovered solely in one's own spirit. -That is the supreme unborn, imperishable form of Vishnu, who is without -form and characterised as a condition of the supreme soul, which is -variously modified from the condition of universal form. The sages, in -the early stage, cannot perceive this form so they must direct their -minds to the gross form of Hari, which is of universal perceptibility. -They must meditate upon him as Hiranyagarbha, as the glorious Vāsava, as -Prajāpati, as the winds, the Vasus, the Rudras, the suns, stars, -planets, Gandharvas, Yakshas, Daityas, all the celestials, and their -progenitors, men, animals, mountains, oceans, rivers, trees, all beings -and all sources of beings, all modifications of natures, and its -products, whether sentient of unconscious, one-footed, two-footed, or -many-footed; all these are the sensible form of Hari, to be apprehended -by three kinds of apprehension. All this universal world, this world of -moving and stationary beings is pervaded by the energy of Vishnu, who is -of the nature of supreme Brahma. This energy is supreme, or when it is -that of conscious embodied spirit it is secondary. Ignorance, or that -which is denominated from works, is a third energy; by which the -omnipresent energy of embodied spirit is ever excited and whence it -suffers all the pains of repeated worldly existence. Obscured by that -energy, the energy that is denominated from embodied spirit, is -characterised by different degrees of perfection in all created beings. -In inanimate things it exists in a very small degree; it is more in -things that have life, but are (without motion); in insects it is still -more abundant, and still more in birds: it is more in wild animals and -in domestic animals the faculty is still greater: men have more of this -faculty than animals, and thence arises their authority over them; the -faculty exists in a supreme degree in Nāgas, Gandharvas, Yakshas, -celestials, Sakra, Prajāpati and Hiranyagarbha; and is above ail -predominant in that male (Vishnu) of whom all these various creatures -are but the diversified forms, permeated universally by his energy, as -all-pervading as the other. - -"That state of Vishnu, which is without form, is to be meditated upon by -the sages and this imperceptible and shapeless form of Brahma is called -by the wise 'that which is' and in which all the energies, described -before, reside. O lord of men, from this state of Vishnu and which is -formless, proceeds his universal form and other great form and other -forms endowed with his diverse energies. For the behoof of the universe -he assumes various forms, that of the celestial, birds and men—but he is -never born being influenced by his pristine actions; he is -all-comprehending and irresistible. This universal form of his is to be -meditated upon by the sage for the purpose of purification for it washes -away all sins. As the fire, combined with wind, consumes twigs with its -increased flame, so this form of Vishnu, when meditated upon by the sage -in his heart, destroys all sins. Let us therefore fix our mind -resolutely upon him who is the asylum of three fold energies and this is -the operation of the mind which is called perfect Dhāranā: and thus the -perfect asylum of individual as well as universal spirit, that which -beyond the three modes of apprehension, is attained for the eternal -emancipation of the sage. O foremost of men, the gods and others who -rest in the minds are impure and spring from acts. The apprehension by -the mild, of that visible form of Vishnu without regard to subsidiary -forms is thence called Dhāranā and I will now describe to you the -perceptible form of Hari which no mental retention will manifest except -in a mind that is fit to become the receptacle of the idea. The -meditating sage must think of Vishnu as having a delightful and lovely -countenance with eyes like the leaf of the lotus, smooth cheeks, and a -broad and brilliant forehead; ears of equal size, the lobes of which are -embellished with splendid pendants, a painted neck and a broad breast on -which shines the mystic mark of Sribatsa; a belly falling in graceful -fold, with a deep-seated navel; eight long arms or else four; and firm -and well knit thighs and legs, with well-formed feet and toes. Let him, -with well-governed thoughts, contemplate, as long as he can persevere -with undivided attention, Hari as clad in a yellow raiment, wearing a -rich diadem on his head and brilliant armlets and bracelets on his arms -and bearing in his hands, the bow, the shell, the mace, the sword, the -discus, the rosary, the lotus and the arrow. The Yogi may believe his -retention to be perfect when this image never vanishes from his mind, -whether he be going or standing, or be engaged in any other voluntary -act. The sage may then meditate upon the form of Vishnu without his arms -as the shell, mace, discus and bow and as placid and bearing only his -rosary. When the idea of this image is firmly retained, then he may -meditate on Vishnu without his diadem, bracelets or other ornaments. He -may next contemplate him as having but one single limb and may then fix -his whole thoughts upon the body to which the limbs belong. The process -of forming a lively image in the mind exclusive of all other objects, -constitutes Dhyāna, or meditation, which is perfected by six stages and -when an accurate knowledge of self, free from all distinction, is -attained by this mental meditation that, is termed Samadhi. - -"After accomplishing this stage the Yogi acquires discriminative -knowledge, which is the means of enabling living soul when all the three -kinds of apprehension are destroyed to attain the attainable supreme -being. Embodied spirit is the user of the instrument, which instrument -is true knowledge; and by it that identification of the former is -attained. Liberation which is the object to be effected being -accomplished discriminative knowledge ceases. When endowed with the -apprehension of the nature of the object of enquiry, then there is no -difference between the individual and supreme spirit; difference is the -outcome of the absence of true knowledge. When that ignorance which is -the cause of the difference between the individual and universal spirit -b destroyed finally and for ever who shall ever make that distinction -between them which does not exist? Thus I have, O Khāndikya, in reply to -your question, explained to you what is meant by contemplative devotion -both fully and summarily. What else do you wish to hear?" - -Khāndikya replied to Keshidhwaja and said:—"The explanation that has -been given by you of the real nature of contemplative devotion, has -satisfied all my wishes and removed all impurity from my mind. The -expression 'mine' that I have been accustomed to use is untruth and -cannot be otherwise declared by those who know what is to be known. The -words 'I' and 'mine' constitute ignorance; but practice is influenced by -ignorance. Supreme truth cannot be defined for it is not to be explained -by words. Depart, therefore, Keshidwaja; you have done all that is -necessary for my real happiness, in teaching me contemplative devotion, -the exhaustible bestower of liberation from existence". - -After receiving becoming homage from Khāndikya, Keshidhwaja came back to -his capital. And having made his son Raja he repaired to woods to -accomplish his devotions, his whole mind being intent on Govinda. His -whole mind being devoted to one object only and being purified by the -practice of self-restraint, self-control and the rest he obtained -absorption into the pure and perfect spirit which is termed Vishnu. And -in order to obtain liberation Keshidhwaja became averse from his own -perishable works and lived amidst objects of sense and practised -religious rites without expecting any benefit therefrom. Being freed -from ail sins by pure and auspicious fruition he obtained that -perfection which removes all miseries. - -SECTION VIII. - -Parāçara said:—I have thus explained to you the third kind of worldly -dissolution, that which is absolute and final which is liberation and -resolution into eternal spirit. I have related unto you the primary and -secondary creation, the families of patriarchs, the periods of the -Manwantaras and the genealogical histories of the kings. I have -described briefly to you, who were desirous of hearing it, the -imperishable Vaishnava Purāna which destroys all sins, the most -excellent of all sacred writings and the means of attaining the great -end of man. If you have any thing else to ask, put the question and I -will answer it. - -Maitkeya said:—"Holy preceptor, you have indeed said unto me all I -wished to know and I listened to it with devoted attention. O great -saint, all my doubts have been removed and my heart has been purified. -By thy favour, I have been acquainted with the account of creation, -preservation and destruction. I have also learnt from you of Vishnu in -his collective fourfold form; his three energies; and the three modes of -apprehending the object of contemplation. By thy favour I have acquired -a thorough knowledge of all this and there is nothing else worthy to be -known when it is once understood that Vishnu and his world are not -mutually distinct. By your kindness, O great Muni, you have removed all -my doubts since you have instructed in the duties of the several tribes -and in other deities; the nature of active life and discontinuance of -action and derivation of all that exists from works. And I have nothing -else to enquire of you, O Venerable Brahmin; and pardon me, if by -answering to my questions you have been fatigued in any way. Pardon me -for the trouble I have given you through that amiable quality of the -virtuous which makes no distinction between a disciple and a child". - -Parāçara said:—I have related to you this Purāna which is equally as -sacred as the Vedas by hearing which all sins are expatiated. In this, -have been described to you the primary and secondary creation, the -families of the patriarchs, the Manwantaras, the regal dynasties; the -celestials, Daityas, Gandharvas, serpents, Rākshasas, Yakshas, -Vidhyidharas, Siddhas, and heavenly nymphs; ascetics, endowed with -spiritual wisdom and practisers of devotion, the distinctions of four -castes, and the actions of the most eminent amongst men; holy places on -the earth, holy rivers and oceans, sacred mountains, and legends of the -truly wise, the deities of the different tribes and observances enjoined -in the Vedas. By hearing this, all sins are obliterated. In this also -the glorious Hari has been revealed the cause of the creation, -preservation and destruction of the world; the soul of all things and -himself all things; by the repetition of whose name man is freed from -all sins which fly to the wolves that are frightened by a lion. The -repetition of his name with devout faith is the best remover of all -sins, destroying them as fire purifies the metal from the dross. By the -mere recollection of the name of Hari all the stains of Kali Yuga are -removed and piety is increased. That Hari, who is all existing things, -who is Hiranyagarbha, Indra, Rudra, the Adityas, the Aswins, the winds, -the Kinnaras, the Vasus, the Sādhyas, Viswadevas the celestials, the -Yakshas, serpents, Kikshasas, the Sidhas; Daityas, Gandharyas, Dānavas, -nymphs, the stars, asterism, planets, the seven Rishis, the regents and -warders of the quarters, men, Brāhmans and the rest, animals tame and -wild, insects, birds, ghosts and goblins, trees, mountains, woods, -rivers, oceans, legions living underneath the earth, the divisions of -the earth and all perceptible object—he who is identical with all -things, who knoweth all things, who is the form of all things being -himself without form and who is everything from the mount Meru to an -atom, he the glorious Vishnu and the destroyer of all sins, is described -in this Purāna. The reward, which one obtains by hearing this Purāna, is -equal to that obtained by the performance of a horse-sacrifice or by -fasting at the holy places of Pryaga, Pushkara, Kurukshetra or Arbuda, -Hearing this Purāna once only is as efficacious as offering oblations in -a perpetual fire for one year. - -The man, who having controlled his passions, bathes at Mathurā on the -twelfth day of the month of Jyeshtha and beholds the image of Hari, -obtains a great reward and so does he who with his mind devoted to -Kesava, recites this Purāna. The man, who bathes in the river Jamunā, on -the twelfth lunation of the light fortnight of the month in which the -moon is in the mansion Jyeshtha, and who fasts and worships Achyuta in -the city of Mathurā, receives the recompense of an uninterrupted -horse-sacrifice. Beholding the ancestors of some eminent amongst men, -attaining prosperity by the pious observances of their descendants, -another man's parents and their parents exclaim, "If any of our -descendants, having bathed in the Jamunā and fasted, worships Govinda in -Mathurā, in the light fortnight of Jyestha, he will secure for us an -elevated position". Having worshipped Janārddana in the light fortnight -of Jyeshtha a man of good birth will offer cakes to his fortunate -ancestors in the Yamunā. By reading with devotion one section of this -Purāna one can acquire the same merit which he will reap by bathing in -the Yamunā during the light fortnight of Jyeshtha, by giving gifts to -the manes and worshipping Janārddana with a devoted merit. Those who -have fallen into the ocean of worldliness and been stricken with terror, -may be liberated by reading this Purāna which frees one from bad dreams -and imperfections. - -This Purāna was originally composed by the Rishi Nārāyana and was -communicated by Brahmā to Ribhu; he described it to Pryabrata who again -related it to Bhāguri. Bhāguri recited it to Tambamitra, and he to -Dadicha, who gave it to Sāraswata. Bhrigu received it, who imparted it -to Purukutsa and he taught it to Narmadā, The goddess gave it to the -Nāga King, Dhritarashtra and to Purāna of the same race, by whom it was -given to their king Vāsuki. He imparted it to Vatsa and he to Ashawtara -from whom it successively proceeded the Kambala and Elapatra. When the -ascetic Vedasiras descended to Pātāla, he there received the whole -Purāna from the Nāgas and communicated it to Pramati. Pramati imparted -it to the wise Jātukarna and he taught it to many other holy persons. By -the blessing of Vasistha I have been acquainted with it and I have -faithfully related it to you. O Maitreya, you will teach it at the end -of the Kali age to Samika. Whoever hears this great mystery which -removes the stain of Kali shall be freed from his sins. He who hears -this every day acquits himself of his obligations to his manes, -celestials and men. Hearing ten chapters of this Purāna one obtains the -rare and great merit that a man acquires by the gift of a brown cow. He -who hears the whole of this Purāna meditating on his mind, Achyuta, who -is all things and of whom all things are made, who is the stay of the -whole universe—the asylum of spirit; who is knowledge and that which is -to be known; who is without beginning or end and the benefactor of the -celestials—certainly obtains the reward which can be acquired by the -uninterrupted celebration of the horse-sacrifice. He who recites and -retains with faith this Purāna in the beginning, middle and end of which -is described the glorious Achyuta, the lord of the universe in every -stage—the master of all that is stationary or movable composed of -spiritual knowledge acquires such purity as exists not in any world the -eternal state of perfection which is Hari. The man who fixes his mind on -Achyuta does not go to hell; he who meditates upon him considers even -celestial bliss as an impediment; he, in whose mind he abides, thinks -little of the region of Brahmā; for when present in the minds of those -who are pure, he bestows upon them eternal freedom. What wonder is there -that all sins shall be removed by chanting the name of this Vishnu? What -else should be heard of but that Hari, whom, those devoted to acts -worship with sacrifices continually as the god of sacrifice; whom those -devoted to meditation contemplate as primary and secondary; composed of -spirit; by obtaining whom man is not born, nor nourished nor subjected -to death; who is both cause and effect; who as the progenitors receives -the libations made to them; who, as the gods, accepts the offerings -addressed to them, the glorious being who is without beginning or end; -whose name is both Swāhā and Swadhā; who is the asylum of all spiritual -power; in whom the limits of finite, things cannot be measured, and who, -when he enters the ear destroys all sin. - -Salutation unto the first of gods, Purusottama who is without end and -beginning, without growth and decay and death, who is substance that -knows no change. Salutation unto that undecaying Purusha, Vishnu who -assumed sensible qualities, who though pure became as if impure, -assuming various shapes, who is gifted with divine wisdom and who is the -lord of the preservation of all creatures. Salutation unto him who is -the instrument of meditative wisdom and active virtue, who confers -enjoyments upon human beings; who is identical with three-fold -qualities; who is without any change and is the cause of the evolution -of the world and who is without any birth or decay. Salutations unto him -who is called heaven, air, fire, water, earth and who confers all -objects that satisfy sense, who benefits mankind, and who is -perceptible, subtle, and imperceptible. May that unborn eternal Hari, -who is seen in manifold forms, whose essence consists of both nature and -spirit, confer humanity that blessed condition which is without birth or -decay. - -FINIS. - -[1] This mystic monosyllable plays a prominent part in Sanskrit -scriptural literature. Composed, according to some, of the letters a, u, -and ma. signifying Brahmā, Creator; Vishnu, Preserver; and Siva, -Destroyer;—it expresses the three in One; and is said to possess great -power spiritually.—T. - -[2] In this translation, such epithets as, although compounded of -general terms, have through usage come to mean some particular -individual, have been retained untranslated, their renderings being only -appended in footnotes.—Vasudeva is Vasudeva's son, an appellation of -Krishna; which, again, although the name of the most celebrated -incarnation of Vishnu, means—dark blue or brown.—T. - -[3] Pundarika-aksha—having eyes resembling the pale lotus.—T. - -[4] Hrishika—organ of sense, and ica—lord. Hirshikesha—sovereign of the -senses,—i.e. the cause of their action and abstention.—T. - -[5] Vishnu means all-pervading.—T. - -[6] The three cardinal qualities—goodness, passion and darkness.—T. - -[7] Unformed Nature is designated by several epithets—Pradhana, -Prakriti, Avyakta (unmanifested), etc.—T. - -[8] Wealth is of eight kinds, viz., animā, laghimā, prāpti, prākamya, -mahimā, içitwa, vaçitwa, and kāmāvaçāyitā.—Animā is the power of -reducing one's self to the minutest proportions; laghimā is that of -rendering one's self exceedingly light,—prāpti is the power of -obtaining anything that is wished; prākamya is irresistibility of the -Will; içitwa is supremacy; vaçitwa is the power of bringing all under -sway; and Kāmāvaçāyitā is the power of suppressing desire.—T. - -[9] A Purāna treats of these five subjects, viz., (1) the creation, (2) -destruction and renovation of the world, (3) royal dynasties, (4) reigns -of the Manus, and (5) geneologies.—T. - -[10] The reigns of Manus. - -[11] A kalpa is a day and night of Brahmā, consisting of 4,320,000,000 -solar sidereal years, or years of mortals, measuring the duration of the -world.—T. - -[12] An order of saints. - -[13] The text has puman—male beings.—T. - -[14] An oblation of various ingredients offered by way of respect.—T. - -[15] An arrangement of the text of the Vedas into short sentences; or a -compilation.—T. - -[16] Vasudeva is named from his residing in all objects and his endowing -them with splendour. Moksha Dharma.—T. - -[17] Vyakta and Avyakta—the names respectively of formed and unformed -matter.—T. - -[18] According to the Sankhya system, which the author follows in his -cosmogony, prior to creation, the Universe existed in Nature like a -mangoe tree existing latent in a mangoe-stone; and in the fullness of -time, favored by the Primeval male and Time, the evolution of all was -brought about.—T. - -[19] Male being.—T. - -[20] Followers of the Sankhya Philosophy hold that the equilibrium of -the three principles or modes, is Prakriti—Primal nature.—T. - -[21] "Here let us remind our readers of the argument by which we are led -to conclude that the visible system (vyakta) is not the whole universe, -and that there must be an invisible order of things (Avyakta) which will -remain and possess energy when the present system has passed away. It -is, moreover, very closely connected with the present system, inasmuch -as this may be looked upon as come into being through its means". The -italics are mine. Unseen Universe, p. 157. - -[22] Emanation of Divinity. - -[23] Or Buddhi—the Intellect. This is also called Mahat—the Great one. -It is the substance or essence by which the soul obtains a knowledge of -external things.—T. - -[24] Ahankara is the substance or ens connected with thought Buddhi, in -which consciousness inheres. It is the Mid-stuff of Prof. Clifford, -assumed as the original ground of our being i.e. of all formal being.—T. - -[25] Connected successively with goodness, passion and foulness.—T. - -[26] Ahankara relating to foulness. - -[27] Cardinal Point, Wind, Sun, Pracheta [regent of water], Acwini -Kumara, Fire, Indra, Upendra, Krishna, Mitra, and Prajāpati.—T. - -[28] "Mind" says Maudesley in Physiology of mind "used in the sense of -substance or essence, and brain used in the sense of organ of mental -function, are, at bottom, names of the same substance". In the system of -Kapila, which the author follows, everything connected in function with -sensuous objects, is as material as the objects themselves, being -equally an emanation from Prakriti—T. - -[29] As Hiranyagarbha.—T. - -[30] Lit. the Great one—so consciousness or egoism is styled.—T. - -[31] Vide ante.—T. - -[32] The three gunas—generally translated qualities,—but more properly -modes or principles—have a physical as well as a moral significance in -the sacred literature of the Hindus. "They are not mere accidents of -nature, but are of its essence and enter into its composition". Davis' -Hindu Philosophy.—T. - -[33] Vide ante.—T. - -[34] This is an appellation of Vishnu, meaning, he who is worshipped. -This Purana as the locus classicus of the Vaishnavas, recognises Vishnu -as in one the Greater and the Destroyer, without assigning the function -of destruction to Siva.—T. - -[35] The hundred-hooded serpent, Sesha or Ananta, also conceived as a -form of Vishnu himself.—T. - -[36] The acts of human beings, etc., are also his property. - -[37] A nimesha is the twinkling of an eye. - -[38] Dwāpara and Kali. - -[39] The division of the Yugas. - -[40] A generic name of the Progenitors of mankind. - -[41] I fail to perceive the sense of this, unless it meant as they have -been created aforetime.—T. - -[42] Lacs. - -[43] One million. - -[44] Ten millions. - -[45] Manwantaras. - -[46] Extending over as many Manwantaras. - -[47] Persons practising a certain process entitled Yoga. - -[48] The time of creation. - -[49] A divine personage sprung from Brahmā.—T. - -[50] A name of Vishnu.—T. - -[51] This term, a common appellation of Krishna, is derived variously. -Go—language [the language of the Vedas] and vinda—who knows; or -go—heaven or a cow, and vid—to obtain,—by whom heaven is obtained, or -who obtains felicity by protecting kine.—T. - -[52] Madhava being one of the names of Krishna, Madhavi means related to -Madhava.—T - -[53] Oblation into fire with the utterence of Vashata.—T. - -[54] The utterence of Om.—T, - -[55] Another appellation of Krishna, from the root, hri—to take or -seize. Hari possibly means he that takes men's hearts.—T. - -[56] i.e. belonging to the Sama Veda, which used to be sung.—T. - -[57] An appellation of Krishna, derived from Ka—Brahmā, and ica—Siva and -va—who goes—i.e. one that goes before Brahmā and Siva, or from -Kesa—hair, and va—who possesses—fair-haired.—T. - -[58] Sacrificial stake. - -[59] Hymns of the Rig Veda.—T. - -[60] Hindu scriptures are broadly divided into (1) Sruti—audition; and -(2) Smriti—reminiscence. The former corresponds to the Christian -Revelation, and the other is tradition.—T. - -[61] This approaches wonderfully the theory of Spontaneous creation, -which is accepted by the out-and-out apostles of Modern Science—The most -uncompromising advocates of Evolution could not outdo the Hindu sage of -yore, in formulating their faith in (to give a Spencerian turn to the -expression) the unknowable force, which, unintelligent itself, brings -about this wonderful system of things instinct with infinite wisdom and -love! Queer, however, would the classification read,—Parāçara, Darwin, -Spencer, Huxley, Heckel, Tyndall, etc.—T. - -[62] Ancestral manes. - -[63] Tamas brings about love of one's own person, etc., moha produces a -sense of authority over offspring, etc. mahamoha generates desire of -sensual gratification, tamisra causes anger on any impediment coming in -the way of enjoyment, and through andhatamisra one is led to conserve -health and the good things of life.—T. - -[64] Lit. the stream of beings living according to nature.—T. - -[65] Some of these are physical, such as leprosy, deafness, blindness, -inertia, dumbness, smellessness, impotence; some are mental and moral. -It is, however, difficult for us of these times to see how beasts, &c. -are more subject to these evils than human beings. The author may -possibly have a meaning of his own, which, in the absence of adequate -commentary, we fail to arrive at.—T. - -[66] The stream of being, tending upwards.—T. - -[67] Lit. soul-satisfying.—T. - -[68] The first circumstance, remarks the commentator, is owing to the -presence, the next, to that of passion.—T. - -[69] Lit. the creation of the elements. - -[70] i.e. pertaining to Indriyas—the organ of sense. - -[71] From Prakriti—nature. - -[72] Creation of the gods. - -[73] An order of deities. - -[74] i.e. relating to the excited condition of anything. - -[75] This passage is very obscure. It is not clear how acts, whether -fair or foul or indifferent, can apply to immobile objects, the very -statement of whose name carries with it a negation of movement.—T. - -[76] In Sanskrit tamas means darkness, along with the principle of -foulness. - -[77] Meaning, going before twilight. - -[78] From Raksha—protect. - -[79] From the verb ha leave. - -[80] Serpents. - -[81] Serpents. - -[82] A fabulous animal, having eight legs, inhabiting the snowy -mountainous regions.—T. - -[83] Bos Gavus. - -[84] A species of deer. - -[85] i.e. belonging to village.—T. - -[86] The most sacred hymn in all the Vedas, in praise of the Sun, as -representing the Supreme Sun of the spiritual Universe.—T. - -[87] Hymns of the Rig-Veda. - -[88] A kind of sacrifice. - -[89] A division of the Sama Veda, so named. - -[90] A sacrifice. - -[91] A division of the Vedas. - -[92] Song of the Sama Veda. - -[93] A part of the Sama Ved. Vrihat means great. - -[94] A metre of the Sama Veda. - -[95] Songs of the Sama Veda. - -[96] A kind of Sacrifice. - -[97] A kind of Sacrifice. - -[98] Inferior spectres reveling in the morally foul and the physically -filthy.—T. - -[99] Horse-hipped beings. - -[100] Horse-faced beings. - -[101] A profound view, in imaginative vesture, of Heredity. The Author -imparts a comprehensiveness and sublimity to the doctrine which is -unsurpassed—T. - -[102] A little liberty has been indulged in translating this sentence, -at the construction of the original is involved and complicated.—T. - -[103] subject to duality, i.e. came under the Law of Relativity, in the -sense of Professor Bain. See Senses and Intellect. - -[104] Rice of various kinds; of which eight only are enumerated by the -authorities. - -[105] A medicinal plant, and perfume, Panicum Italicum. - -[106] A species of grain eaten by the lower people Paspalum Kora. - -[107] A sort of panic, P. miliaceum. - -[108] A sort of kidney bean:—phaseolus radiatus. - -[109] Phaseolus mungo. - -[110] A sort of pulse or lentil—Eroum Hirsutum; cassia alata. - -[111] Dalichos biflorus. - -[112] Cytius cajan. - -[113] From grāma—village. - -[114] From aranya—wood. - -[115] Panicum mantacium. Also P. coloumn. - -[116] Wild sessamum. - -[117] Coix barbata. - -[118] A fruit. - -[119] i.e. the Wind-god. - -[120] Ambrosia. - -[121] A formula, embodying the name of Vāsudeva. - -[122] viz. the upper, middle, and nether regions. - -[123] Mildness - -[124] Insolence - -[125] Meek. - -[126] Wild. - -[127] White. - -[128] Dark. - -[129] Having an hundred forms. - -[130] Sacrifice. - -[131] Gift in sacrifice to Brahmanas. - -[132] Veneration - -[133] The goddess of wealth. - -[134] Patience. - -[135] Satisfaction. - -[136] Nourishment. - -[137] Intelligence. - -[138] Act. - -[139] Intellect. - -[140] Bashfulness. - -[141] Body. - -[142] Success. - -[143] Fame. - -[144] Righteousness. - -[145] Renown. - -[146] Chaste. - -[147] Birth. - -[148] Memory. - -[149] Gratification. - -[150] Forgiveness. - -[151] Reverence. - -[152] Good-natured. - -[153] Energy. - -[154] This and the last are words uttered while one is offering -oblations. - -[155] Sexual desire. - -[156] Lakshmi. - -[157] Pride. - -[158] Restraint. - -[159] Satisfaction. - -[160] Contentment. - -[161] Nourishment. - -[162] Greed. - -[163] Intellect. - -[164] Knowledge. - -[165] Action. - -[166] Punishment. - -[167] Justice. - -[168] Humility. - -[169] Intellect. - -[170] Apprehension. - -[171] Body. - -[172] Exertion. - -[173] Felicity. - -[174] Fame. - -[175] Cheerfulness. - -[176] Malice. - -[177] Unrighteousness. - -[178] Falsehood - -[179] Wickedness. - -[180] Fear. - -[181] Hell. - -[182] Illusion. - -[183] Pain. - -[184] Death. - -[185] Tapa—lit. heat—here means the three kinds of pain,—natural, -supernatural and that coming from spirits. The word tapa for pain refers -to the physical phenomenon accompanying all pain—namely, heat in the -part affected. And physical pain in any part of the body is invariably -found to be accompanied with heat at that locality.—T - -[186] Misery. - -[187] Disease. - -[188] Decrepitude. - -[189] Grief. - -[190] Thirst. - -[191] Anger. - -[192] The reader will readily perceive that all this is allegorical, -although the allegory is by no means on all fours. The entire fabric, it -may truly be said, of Hinduism is upreared upon an allegorical -foundation; but the allegory having been missed, it has degenerated -itself into a system of degrading superstition.—T. - -[193] Clarified butter as offered in oblations to fire with cakes of -ground barley meal that have been well steeped in it.—T. - -[194] The room opposite to that which contains the materials for an -oblation and in which the family and friends of the sacrifice -assemble.—T. - -[195] An oblong with quadrangular sides. - -[196] A sacrificial stake. - -[197] The hymns of the Sama Veda. - -[198] A division of time. - -[199] Wife of Yama. - -[200] Time taken up by the twinkling of an eye. - -[201] A kind of celestial tree. - -[202] Ten thousand. - -[203] A designation of Om, for which see before. - -[204] Lit.—celestial saints—an order of saints. - -[205] The preceptor of the deities. - -[206] Lit three-eyed—a name of Siva. - -[207] Suns keeping company with the Sun proper, who presides over them. - -[208] The bow, or the Trident of Siva. - -[209] The Wind-god. - -[210] Himansu—name of the Moon. - -[211] The Esculapius of the Hindus. - -[212] A vessel so named. - -[213] A hymn of the Rig Veda. - -[214] A scimitar—a sacrificial knife. - -[215] Lit.—the performer of an hundred sacrifices. It is a name of -Indra. - -[216] Another name of Vishnu. - -[217] The genius of ill-luck, - -[218] According to the commentator this distinction is derived from the -Vedas. The first class or Agnishwattas consists of those householders -who when alive, did not offer burnt sacrifices; the second of those who -presented oblations with fire. - -[219] The other wife of the king. - -[220] Contact with the universe—meaning who is not restricted by its -boundaries. - -[221] The material universe. - -[222] Brahmā the creator. - -[223] Manu. - -[224] Receiving oblations Indra pours rains by which harvest grows and -upon which the world lives.—T. - -[225] Another text reads Vivardhita, meaning—And they were thenceforth -piled upon one another. - -[226] A class of deities to whom daily offerings are to be made. - -[227] Are the personifications of Vedic rites and prayers. - -[228] The milky way. - -[229] The three kinds of affliction referred to in the Sankhya -Philosophy, internal, bodily or mental affliction. External, such as -injuries received from men or animals. Superhuman—such as miseries -inflicted by gods, or through some supernatural agency. - -[230] There is another reading which has been translated by Wilson. "The -mighty-armed and Valiant Taraka". - -[231] i.e. Those who obtain this highest knowledge regarding the -condition of Brahma are freed from future births i.e. they are not -required any more to go through the cycle of births. - -[232] This lake is still to be seen near Ajmere. - -[233] Markandeya and Vayu Puranas have Kamya as the name of the daughter -of Kardama. Wilson has adopted this name. - -[234] He is the great serpent upon which Vishnu rests during the -intervals of divine creations. And the world is supported on his -thousand heads. - -[235] There is another reading Vastu Vastatmakan kuta: which when -translated stands as "Whence they can be considered as essentially the -same with the either". - -[236] This is Prakriti or supreme nature. - -[237] There is another reading Pradhana purushattakam qualifying the -universe i.e. universe consisting of inert nature and soul. - -[238] The three naves are the three portions of the day namely, morning, -noon and night; the five spokes are the five cyclic years and the six -peripheries are the six seasons. - -[239] It is a vedic verse in the shape of a short prayer to the sun. - -[240] (a) The Saura containing the sun's passage through a sign of - zodiac; (b) Chandra containing thirty lunations; (c) Savana - containing thirty days of sunrise and sunset; (d) Nakshatra or the - moon's revolution through the twenty-eight lunar mansions. - -[241] That is performing the expiatory rites for their master. - -[242] Therein another reading Agnisoma Bhutaya which professor Wilson -has adopted i.e., who as fire and the moon. - -[243] These are the subsidiary portion of the Vedas—namely (a) Siksha, -rules for reciting prayers (b) Kalpa, ritual (c) Vyakarana, (grammar) -(d) Nerukta, glossary (e) Chandas, metre (f) Voytish, astronomy. - -[244] The third Muhurtta about two hours before sunrise. - -[245] The mundane egg floating on the water at creation, of that metal, -or similar colour from which the deity issued according to some legends; -i.e. he should treat him with all reverence. - -[246] The Brāhmans here are classed into Trinachiketa, Trimadhu and -Trisuparna. The first is so called from reciting three Anuvakas of the -Katha-Ka branch of the Yajur-veda, beginning with the term Trinachiketa -&c.; the second from three Anuvakas of the Sama Veda -beginning Madhuvata; and the third from a similar portion commencing -Brahmavan namami. - -[247] There is some difference between veda vit and Srotya—The first -studies the Vedas only and the second practises the rites thereof. - -[248] Yogi is one who practices strictest penances. - -[249] A chanter of the principal Sama-veda. Portions of it contained in -the Aranyaka are called the Jyestha ‘elder' or principal Saman. - -[250] It is a ceremony which comprehends offerings to both paternal and -maternal ancestors or ancestors in general. - -[251] Havishya i.e. offerings made of rice or other grains with -clarified butter. - -[252] The expression Gavya literally means all that is derived from cow. -But being associated with flesh readers may mistake it for the flesh of -a cow. Though the sacrifice of a cow or calf formed part of the ancient -Srāddha it is proscribed in the present age. So it must mean here milk -or any preparation of it. - -[253] Eunuch. - -[254] One ejected from the society. - -[255] A woman in her course. - -[256] Sagara is still the name of the Bay of Bengal at the mouth of the -Ganges which is held in great reverence by the Hindus. There is an -island there of the same name where there is a pilgrimage of Kapila -where still now takes place an annual fair. - -[257] For this the Gangā is called Jāhnavi i.e. issuing from Jahnu. - -[258] The word in the text is chakracharina—it means also those -ascetics, who make wherever they arrive in the evening, their homes. - -[259] The Rāsa dance is danced by men and women holding each other's -hands going round in a circle singing the airs to what they dance. - -*** END OF THE PROJECT GUTENBERG EBOOK A PROSE ENGLISH TRANSLATION OF -VISHUPURANAM *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. 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