PART I SECTION I
PŪRVA-BHĀGA-PRAKRIYĀPĀDA
[Arrival of Sūta Romaharṣaṇa at the sacrificial session at Kurukṣetra—Requested by sages thereof, to recite the Purāṇa-Sūta recites the Brahmāṇḍa Purāṇa beginning with its Contents.]
1. Obeisance, obeisance to the Self-born deity consisting of the quality of sattva on (the occasions of) annihilation, creation or sustenance (of the universe). Obeisance to the self-born deity of three-fold forms viz. Sattva, Rajas and Tamas.
2. Victorious is Lord Hari who sustains the worlds, who is unborn, who is omnipresent and possessed of the (three) qualities yetis (also) devoid of them.
‘The present Purāṇa is called the Brahmāṇḍa (Bd.P.), as god Brahmā narrated it with special reference to Brahmāṇḍa’. The term Brahmāṇḍa connotes a mixture of ancient Indian concepts about Cosmography, Cosmology and Cosmogony. In the Nārada Purāṇa (NP.) 109.1, it is said to be an ancient Purāṇa dealing with the events of the Ādi-Kalpa. It contains a number of verses and chapters common to the Vāyu Purāṇa (Vā.P.) which led Kirfel to propose a theory of common origin of the Bd.P. and Vā.P. (Purāṇa Pañca-Lakṣaṇa). Perhaps the wording of the Kūrma Purāṇa (K.P.) 1.1.15 might have led him to think so, but it misled M. Ali to believe that ‘The geographical section of this Purāṇa (Bd.P.) appears to be a late copy (about 1030 A.D.) of the Vāyu with slight alterations and modifications introduced by the copyist.’ (Geography of the Purāṇas P.8.) But the statement in the Bd.P. and the N.P. about the oral transmission of the Bd.P. makes it clear that this is an independent work with Vāyu as a narrator of this Purāṇa and it need not be confused with the Vā.P.
The problem however will be discussed in the Introduction. But I must acknowledge that the text of the identical and similar verses in Vā.P. and Bd.P., helped me to emend or correct a number of printing mistakes in the Bd.P. which would have otherwise remained obscure.
3. (I seek refuge in god) Brahmā, the creator of the world, who is omniscient, unvanquished, who is the lord of (everything) past, present and future and who is the real Master of all.
4. Four things are to be resorted to by the good—namely, the unparalleled knowledge and detachment, and super-human power and virtue (found in full form in case) of the lord of the universe.
5. The Lord (knowing) that these human dispositions always consist of the good and the evil, (created) them again, indeed, without hesitation (aviśaṅka) for the sake of performance of (religious) actions.
6. The creator of the world who knows full well the reality about the world and is conversant with Yoga, resorted to Yoga and created all living beings mobile and immobile.
7. I am desirous of knowing the Purāṇic narrative and so I seek refuge in the mighty Lord (the creator of the universe), the witness of the worlds and the supreme all-pervading Ruler.
8. That Prajāpati (Lord of all creatures), Lord (Brahmā) recounted to Vasiṣṭha1, the entire Purāṇa that is on a par with the Vedas and the main theme of which is the real state of the universe.
9. The holy sage Vasiṣṭha taught to his grandson, Parāśara, the son of Śakti, this sacred (Purāṇa) which is the nectar of the knowledge of reality.
10. The holy lord Parāśara, at first, taught sage Jātukarṇya this divine Purāṇa that is on a par with the Vedas.
11. After learning the Purāṇa, the learned Jātukarṇya2 transferred the knowledge of the supreme, eternal Brahman to Dvaipāyana3.
12. Dvaipāyana was delighted thereby. That self-controlled sage passed on the knowledge of that extremely wonderful Purāṇa the content of which was the knowledge of the real state of the world.
13-14. For the sake of propagating it in the worlds, he taught this Purāṇa which is (highly esteemed) like the Vedas and which contains many topics, to Jaimini, Sumantu, Vaiśampāyana, Pailava who was the fourth among them and Lomaharṣaṇa the fifth.4 He (Lomaharṣaṇa) was (otherwise called) Sūta. He was humble, righteous and pure. His modes of narration were extremely wonderful.
15-17. After learning the purāṇa, Lomaharṣaṇa became humbler. He became extremely intelligent and virtuous. He was approached and questioned by a sage like you (?) (regarding matters of mythology etc.) He had the most excellent self-control. Along with (the other) sages, he used to bow down to the sages after circumambulating them. He was endowed with great devotion. After acquiring learning, he became satisfied
and went to Kurukṣetra.5 He (humbly) approached the pure sages who were performing the elaborate-sacrificial session.
18. The performers of the Satra met Romaharṣaṇa (i.e. Lomaharṣaṇa) with great humility. He excelled them in intellect (but) as laid down in the scriptures6, (he bowed down) duly to them.
19. On seeing Romaharṣaṇa then, all those sages were extremely pleased. They were glad and their minds became happy.
20. They worshipped him with all necessary requisites of hospitality, such as Arghya (Materials of worship), Pādya (water for washing the feet) etc. He paid respects to all the sages. He received the permission of the king (?).
21. After permitting him, the sages enquired him of his health. He approached all those sages (individually) (considering them to be) the eternal Brahman, the great splendour. When the assembled persons indicated their consent, he sat on a beautiful well-covered seat.
22-23. When he had taken his seat, all the sages of praiseworthy, holy vows, well-disciplined according to (religious) rules, and of calm and concentrated minds, became delighted and surrounded him who was an observer of great (religious) vows. With deep love (and reverence), they spoke to him (as follows):
24. “Welcome to you, O highly fortunate one. How glad are we, the residents of this place, to see you, the best of sages, of excellent vows, hale and hearty, O intelligent one!
25. Thanks to you the performer of meritorious holy rites. I no longer consider this earth a void, O Sūta, you are the disciple of that noble-souled sage Vyāsa.
26. You are intelligent and you are always worthy of his blessings. You are fully equipped with the good qualities of a genuine disciple. You are learned and educated. Since you are worthy of being blessed, O holy lord, you have understood the principles.
27. After having attained vast knowledge, you are free from doubts in every respect. O wise one, it always behoves you to recount to us, everything that we ask you.
28. We wish to hear the divine story of the Purāṇa that is on a par with the Śrutis and that is full of righteous topics. This has already been heard by you from Vyāsa.”
29. On being requested thus by the sages then, the excessively intelligent Sūta, endowed with humility, offered an excellent reply full of modesty thus:
30. “Whatever intellect I possess is due to the service I rendered to the sage. It is certainly true that my (intellect) should be utilised for serving (others).
31. That being the situation, O excellent Brāhmaṇas (I shall recount) whatever is possible for me. It behoves you to ask questions on any topic which you desire to know.”
32. On hearing his sweet utterance, the sages again replied to Sūta whose eyes welled with tears (of joy).
33. “You are particularly well-versed in the details (of this topic). You have seen. Vyāsa personally. Hence you explain the origin of the world completely.7
34. We wish to know who was born in which family. (We wish to know the details of the family and ancestry of the kings, sages etc). Kindly recount the wonderfully diversified creative activity of Prajāpati during the days of yore”.
Thus was the excellent and noble-souled Romaharṣaṇa requested after offering him due hospitable reception.
35-37a. That excellent-most Sūta narrated everything in detail and in due order.
Sūta said:—
“O excellent Brāhmaṇas, I shall recount in due order that sacred story which Dvaipāyana, who was pleased with me, had narrated to me. O Brāhmaṇas, I shall expound the Purāṇa that had been related by Mātariśvan8 (the wind-god) on being asked by the noble-souled sages of Naimiṣa forest.9
37b-39. A Purāṇa is characterised by five topics10, Viz. Sarga (Primary creation), Pratisarga (Dissolution and Recreation), Vaṃśa (Lineage of Kings etc.), Manvantaras (the regions of Manus or Manu-periods) and Vaṃśānucarita (chronological description of kings and sages).
The first pāda (section) (of this Purāṇa) is called Prakriyā-Pāda (section on rites). In this section there is the summing
up of the story; the other sections are Anuṣaṅga (Consequence), Upodghāta (Introduction) and Upasaṃhāra (Conclusion). Thus the four sections are briefly mentioned by me.
40. I shall narrate them in detail later on and in the proper order. At the outset, the Purāṇa among the sacred scriptures, was heard by Brahmā.11
41. Thereafter, the Vedas came out of his mouths. Similarly, the Vedāṅgas (ancillary subjects), the Dharmaśāstras (Law codes), the sacred rites and holy observances (also came out).
42. Then the decision12 “I will create (the entire universe) beginning with Mahat (the Great Principle) and ending with Viśeṣa (the particular creations of worldly objects)” by the unmanifest cause which is eternal and of the nature of Sat (Existent) and Asat (Non-existent).
43-44. The golden. (Cosmic) Egg and the excellent birth of Brahmā. The Āvaraṇa (The covering ‘sheath’) of the Egg (was) the ocean. The (covering) of the waters by the Tejas (the fiery clement). The (enclosure of the Tejas) by the gaseous element. Then the encircling of the gaseous element by the Ether. Its covering by Bhūtādi (Ego). The Bhūtādi is encircled by Mahat (The Great Principle) and the Mahat is encircled by Avyakta (The unmanifest one).
45. The Egg itself has been described as situated within the (enclosure of the) elements. The appearance of the rivers and the mountains is described here.
46. There is the description of all the Manvantaras and the Kalpas. The narration of the tree of Brahman. The birth of Brahma is then recounted.
47. After this is the description of the creation of the
subjects by Brahmā. Here the Avasthās (situations) are described, of god Brahmā whose birth is unmanifest.
48. The occurrence of the Kalpas; the stabilisation of the Universe; Hari’s lying down in the waters and the uplift of the Earth.
49-50. The particular (description) of the cities etc., the classification of castes and stages of life. The positions of the stars and the planets and their transit from one Zodaical sign to another and the abode of the Siddhas and their distance in yojanas in details and the allocation of places in the heaven to men of auspicious conduct.
51. The narration of (the different species of) trees, medicinal herbs and creepers. The two paths viz. of the Devatās (deities) and of the sages are (then) described.
52. The creation and manifestation of Mango and other trees. The origin of animals and human beings is (then) narrated.
53. The definition as well as its total components of Kalpa are mentioned. Then the nine types of intentional creations by god Brahmā are described.
54. Three of the intentional creations (are mentioned in details). The arrangement of the worlds. The origin of Dharma etc. from the limbs of Brahmā.
55. (The description of) the twelve that are born again and again in the Prajākalpa; Pratisandki (the period of transition) between two Kalpas is mentioned.
56. The origin of Adharma due to god Brahma’s envelopment by Tamas and the creation of Puruṣa from his (Brahma’s) body with preponderance of Sattva guṇa.
57. Similarly, (the birth of Śatarūpā) and the birth of the two sons, viz. Priyavrata, Uttānapāda as well as that of the auspicious Prasūti and Ākṛti (Ākūti).
58. Those who had rid themselves of sins and are well established themselves in the three worlds are glorified. Afterwards the birth of twins in Ākūti from Ruci, the Prajāpati.
59-60. The auspicious births of Dakṣa’s daughters from Prasūti. Then the procreation by the great-souled Dharma from Dakṣa’s daughters like Śabdā (rather Śraddhā as in
61. The description of the creation of subjects by Bhṛgu and other sages, where-in the lineage of the Brāhmaṇa sage Vasiṣṭha is recounted.
62. The birth of the progeny of Agni from Svāhā is recounted there. Thereafter, the birth of subjects of the two types of Pitṛs in Svadhā (is also mentioned).
63-64. In the context of the description of the line of the Pitṛs, the curse of Dakṣa by Maheśvara, Satī and Bhṭgu and other intelligent ones, (is mentioned). So also the return curse uttered by Dakṣa. The protest against the enmity by Rudra of wonderful feats, because defects were seen is described.
65. In the context of Manvantaras, Time (with its units) is recounted in detail. The auspicious characteristics of the daugher of Kardama, the Prajāpati.
66. The details of the sons of Priyavrata are described there. Their appointment on different continents and lands severally (are recounted).
67. The narration of the creation of Svāyambhuva (Manu). So also the description of the Varṣas (sub-continents) and rivers and their different types.
68. How thousands of the different continents comprise the group of seven Dvīpas. The detailed description of the Maṇḍala (Encircling zone) of Jambūdvīpa and the ocean.
69. The magnitude and extent of the Jambūdvīpa, the ocean and the mountains, is mentioned in the form of Yojanas (‘Yojanas 12 Kms). The following seven mountains,13 14 viz.
Himavān, Hemakūṭa, Niṣadha, Meru, Nīla, Śveta and Śṛṅgin, are glorified.
70-73. The distance between pairs of these, the girth, height and extent of these mountains, all these are mentioned is so many Yojanas. The inhabitants of these mountains are recounted. Bharata and other sub-continents are described, along with the rivers and mountains therein. How they are inhabited by the mobile and the immobile living beings. Jambūdvīpa and other islands (continents) are surrounded by seven oceans. Thereafter the golden earth and Lokāloka (mountain) is described. These worlds have definite extents and magnitudes, consist of seven continents.
74. Rūpa (form, colour) etc. are described because they are also made along with the Prākṛtas (effects of the Prakṛti). All these are partial transformation of the Pradhāna.
75. The movement, extent etc. of the sun, the moon and the earth are succinctly yet completely stated (without leaving out anything of importance).
76-77. The dimentions are mentioned. The extent of these is mentioned in so many Yojanas. Mahendra and other splendid and sacred (mountains) on the summit north of the Mānasa lake (are described) along with the present beings that are in possession of them and that identify themselves with them.
The sun’s movement above these, like a firebrand moving in a circle, has been mentioned. The characteristics of Nāgavīthi and Akṣavīthi are mentioned.
78. The description of the two kāṣṭhās (koṣṭha—amisprint) quarters (or courses of winds), the two Lekhas, horizons (or Lekhas—deities) and the zones in Yojanas; of the Lokāloka (mountain) of the twilight, of the day and of the Viṣuvat (Equinox).
79. The Lokapālas (guardians of the quarters) who stay on it in the four quarters are described. The southern and the northern path-ways of the Pitṛs (manes) and gods (are described).
80. (The goal) of householders and those who renounce (i.e. sannyāsins) dependent on Rajas and Sattva (is mentioned). The region of Viṣṇu where Dharma and others are stationed is mentioned.
81. The movement of the sun and the moon as well as that of the planets and luminaries is described. It has the efficacy of according auspiciousness as well as inauspiciousness to the subjects.
82-83. The chariot of the sun built by Brahmā himself for the sake of a dwelling unto the sun is mentioned. The chariot whereby the lord goes to his abode from the heaven is presided over by the Devas, the Ādityas, the sages, the Gandharvas, the Apsaras, the Grāmaṇīs, the serpents and the Rākṣasas.
84. The Rasa (juice) that exudes from the chariot evolved out of the essence of the waters, is mentioned: The waxing and the waning of the moon caused by Soma are mentioned.
85. The movement of the chariots of the sun and others begins from Dhruva (the pole star). The heavenly porpoise at the tail end of which the pole star is stationed is also described.
86. All the constellations of stars along with the planets wherein the gods of meritorious acts have their abodes are described.
87. The thousand rays of the sun, the asylum of rain, chillness and heat, the different classes of rays with reference to names, functions and places of operation—(all these are mentioned).
88. The magnitude and the movement of the planets depending on the sun are mentioned. The origin of the Mahat (Great Principle) from the Pradhāna, the characteristics of which are compared to a dancing girl.
89. The narration of the greatness of Pururavas, the son of Ilā. The greatness of the Pitṛs of two types as well as that of the dead.
90-91. Then the Parvans (important days in the transit of the moon such as first quarter, full moon, last quarter, New moon) as well as the Sandhis (junctions), of the Parvans are narrated. The great blessing of the two types of Pitṛs by means of Śrāddha; the Pitṛs who have gone to the heaven and those who have had a downfall. Their number and extent of Yugasas well as the Yuga called Kṛta are described.
92. The introduction, and commencement of agricultural activities etc. as means of livelihood in the Tretāyuga as a result of the lowering of standards; the establishment of castes and stages of life based on Dharma (duty).
93. Establishment of the institution of Yajña1. The conversation, of Vasu and the sages; the downfall of Vasu—all these are recounted2.
94. The penance is praised and so also the situations of the Yugas entirely. The succinct description of the Dvāpara and Kali ages.
95. Manvantara is recounted and its number (of years) is narrated according to human calculation. This alone is the characteristic feature of all Manvantaras.
96. The past, present and future Manvantaras are recounted. So also is the definition of Pratisandhāna (Period of transition between two Manvantaras).
97. The past and the future (reigning members) in the Svāyambhuva (Manvantara) are recounted. The movement of the sages is mentioned. So also the way of the knowledge of Kāla (Time).
98. The extent of the number of Durgas (fortresses) and the commencement and the different professions for livelihood in the Yugas; the birth and characteristic features of the emperors in the Tretā.15 16
99. The birth of Pramati; the diminution by Aṅgulas of the living beings in the Kaliyuga—these are mentioned.
100. The enumeration of the different Śākhās (Branches) of the Vedas; the importance of the disciples; the seven types of Vākyas (sentences) and narration of the spiritual lines of the sages.
101. The characteristic features of the sons of charioteers and those of the Brāhmaṇas (are described) in full. The classification of the Vedas by the noble-souled Vedavyāsa (is also given).
102. The narration of the Devas and the lords of subjects in the Manvantaras; the due order of the Manvantaras and the knowledge of Kāla (Time): all these are recounted.
103-104. The grandsons of Dakṣa; the splendid progeny of his beloved daughter; the children procreated by Brahmā and others and the children begot by the intelligent Dakṣa; the Sāvarṇa Manus who had resorted to Meru are also recounted here. The description of the creation of subjects by Dhruva, the son of Uttānapāda.
105. The creative activity of Cākṣuṣa Manu, the description of the prowess of the subjects; the act of milking the earth by the lord (King Pṛthu), the son of Vena.
106. The special mention of the vessels, milks and calves; (the fact) that this earth had already been milked by Brahmā and others.
107. The birth of Dakṣa the intelligent Prajāpati from the ten Pracetasas in Māriṣā as occurring through equal part of everyone of them is described.
108. The lordship over the past, present and future things of Mahendras is recounted. The Manus and others who are covered with Manu narratives will be described.
109. The detailed creative activity of Vaivasvata Manu is recounted. The origin of Bhṛgu and others in the Vestures1 of Brahmā and others is narrated.
110. As distinguished from the splendid Prajāsarga (creation of the subjects) of Cākṣuṣa Manu, the creation through17
meditation by Dakṣa in the Vaivasvata Manvantara is recounted.
111. Nārada, the mental son of Brahmā, engaged the extremely powerful sons of Dakṣa in conversation and destroyed them and was cursed (as a result).
112. Thereupon Dakṣa begot the well-known daughters named Vairiṇās.1 The birth of Marut in the noble lady Diti in the course of the contiṅuous blowing of the wind.2
113. The seven times seven (49) groups of Maruts are recounted here. They acquired Devatva (state of being Devas) because of their staying along with Indra. Their residence is the shoulders (?) of Vāyu (?).
114-115. The origin of the Daityas, Dānavas, Yakṣas, Gandharvas, Rākṣasas, ghosts and evil spirits, of the Yakṣas, birds, creepers etc. is recounted. The origin of the Apsaras is narrated in great details. The entire sphere of the sun is described and also the birth of the elephant Airāvata.
116. The birth of Vainateya (Garuḍa) as well as his installation as a King (of birds). The detailed narratives of the (races of) Bhṛgus and the Aṅgiras are recounted.
117. The detailed description of the progeny of Kāśyapa, Pulastya, noble-souled Atri and sage Parāśara.
118. Three girls in whom the worlds are stabilised are glorified. The detailed description of Icchā3 of Āditya (is found) thereafter.
119. The story of Kiṅkuvit4 is mentioned. The annihilation of Bṛhadbalas by Dhruva5 is mentioned. Ikṣvāku and others are glorified briefly.
120. The creation of the king Niśi etc. is mentioned in detail along with Palāṇḍuharaṇa etc; the story of the king Yayāti’s race:18 19 20 21 22
121. The description of Yadu’s race and the detailed narration of Haihaya after Krodha.1 Afterwards the details of the race are mentioned.
122. The greatness of Jyāmagha and his creation of subjects is recounted. So also of Devavṛdha, Andhaka and noble-souled Dhṛṣṭi.
123-124. The lineage of Animitra; the false accusation of the two Vaiśyas;2 The ascertainment and the acquisition of the jewel by the intelligent Satrājit; in the course of the creation of progeny by the saintly King Devamīḍhvan, the birth and story of the noble-souled Śūra is mentioned.
125. The wickedness of Kaṃsa and the birth of Vāsudeva Viṣṇu of unmeasured splendour in Devakī, due to the unification of the families (?)3
126-127. Afterwards the creative activity of the sages; the description of the creation of the subjects; when the war of the Devas and the Asuras started; a woman was slain by Viṣṇu while protecting Śakra from death and a curse was obtained by him from Bhṛgu. Bhṛgu resuscitated the divine mother of Śukra.
128. Due to the concurrence of the Devas and the sages twelve battles were conducted.4 Narasiṃha and others, the destroyers of sins are glorified.
129. The propitiation of Sthāṇu (Śiva) by Śukra by-means of severe penance. Śarva eulogised by him who was cut off (kṛtta) for boons.5
130-131. Afterwards the material activity of the Devas and the Asuras is recounted. When the noble-souled Śukra was attached to Jayantī, the intelligent Bṛhaspati, assuming the form of Śukra deluded Asuras for which act Śukra cursed Bṛhaspati.6 23 24 25 26 27 28
132-34. The greatness of Viṣṇu is narrated. It is expressed at the birth (i.e. incarnation) of lord Viṣṇu. Turvasu who was the younger brother of Yadu was the grandson (of Śukra) Anu, Druhyu and others as well as their sons (who were) the kings are described. The descendants of Anu were noble-souled. Excellent kings among them are fully described. They had plenty of wealth and their splendour was much. Ātithya (hospitality) to a Brahmanical sage is classified into seven as resorting to Dharma.
135. There the curse of Bṛhaspati by the poets23 (?) is described. The fame of Hara’s (Hari’s) family is slightly touched. Śantanu’s prowess is explained.
136. In the concluding portion, the future kings are recounted. The description of the groups of lords, yet to come, is given in detail.
137. The description of the annihilation of all, when Kaliyuga expires at the end of the Bhautya manvantara (?). The annihilation is divided into Naimittika (at the end of a Kalpa), Prākṛtika (after two parārdha years when Brahmā dies) and Ātyantika (when the individual soul merges in the Brahman.)
138. The re-absorption and dissolution of all living beings in various ways is described. Anāvṛṣṭi (absence of rain) and the terrible Saṃvartaka fire of the sun. (are mentioned).
139. (The description of Prākṛtika Pralaya is described in the Sāṃkhya system of philosophy. Then Brahman (is ex
plained) particularly. The description of the seven worlds beginning with Bhū.
140. The definition is explained by means of Para, Parārdha and Apara (?) of the Brahman. The fixation of the extent and magnitude of Brahmā(?) in so many Yojanas.
141. Here the hells of the sinners such as Raurava etc. are mentioned. The ultimate sequel of all living beings is decisively fixed.
142. The description of the worldly existence through the Pratisaṃsarga (secondary creation) of Brahmā. The movement upwards or downwards as dependent on virtue or evil has been mentioned.
143. The annihilation of great Bhūtas (elements) in every Kalpa. The miseries are innumerable. Even god Brahmā is not eternal.
144. The wickedness of worldly pleasures, the pain in the course of worldly existence.29 The inaccessibility of salvation (except) through Vairāgya (absence of passion) because defects are seen.
145. (One) abandons the Sattva (living beings) whether manifest or unmanifest and is established in the Brahman. Since multiplicity is seen, the idea of purity (of the world) recedes.
146. Then (the devotee) becomes afraid of the three types of Tāpa (distresses) arising from Rūpa and Artha (forms and objects).30 He then becomes Nirañjana (unsullied). After obtaining the bliss of Brahman, he is not afraid of anything.
147. Again the creation by another Brahmā as before, is recounted. The Vikriyās (changes) of the universe such as creation and annihilation are described.
148. The activities of the living beings that are born and the fruits (they obtain) are described. Then the creation of the groups of sages is described. It is destructive of sins.
149-150. The appearance of Vasiṣṭha and the birth of Śakti. His grasping of the bone of Śaudāsa31 32 as brought about by Viśvāmitra. The birth of the eminent Parāśara from Adṛśyantī. The holy lord, the great sage was born of Pitṛkanyā and the holy sage (Parāśara).
151. The birth of Śuka. The hatred towards sage Viśvāmitra of the intelligent Parāśara along with his son.
152-154. The collection of Agni (fire) by Vasiṣṭha with a desire to kill Viśvāmitra. The (hindrance to it) by lord vidhi (Brahmā) who was the well-wisher of Viśvāmitra as well as by the intelligent lord Gīrṇaskandha2 (?) for the sake of a child.
With the blessings of Śarva (Śiva), the saintly lord Vyāsa split one Veda of four quarters into four Vedas. Many branches of the Vedas were evolved by his disciples and their disciples.
155-159a. (Defective text) They did not tremble in making practical use of the Vedas. When they were seen by Svayambhu (Brahmā) those excellent sages desirous of Dharma and wishing to get a holy place, asked him. The lord who wished for their welfare told them like this: “The nave of this wheel is excellent. Its beauty and splendour is divine. It has seven spokes. It is incomparable and praise-worthy. As it rolls down, all of you follow it alertly, watchfully. Then you will reach a place where this is broken. That place where the rim of this wheel is broken is a holy land. It should be considered sacred.”33
After saying this to all those sages, he became invisible.
159b-160. The sages of Naimiṣa forest performed a Satra there taking only Yava (barley) as their food along with the water of Gaṅgā.
161. When Śaradvān died, he was resuscitated, as the sages of Naimiṣa forest were endowed with great kindness.
162. They made this earth boundless. They brought Kṛṣṇa as king. With great pleasure, and hospitality, the king was received and honoured duly.
163. Svarbhānu, the cruel Asura, came within the Satra and abducted the king. When the king vanished, the sages followed him.
164. They saw him protected by a Gandharva and abiding in the village named Kalāpa.34 Again the Yajña was begun by the great sages.
165. On seeing everything golden, he had an argument with them in the Satra that lasted for twelve years and performed by the sages of Naimiṣa.
166-167. Yadu was installed by them even as they were arguing. After the son of Yadu, Ayuta was born in the forest. They concluded the Satra and began to worship Vāyu.
This is the Kṛtyasamuddeśa (enumeration of contents of the Purāṇa). The part of the Purāṇa has been described.
168. The Purāṇa comes to light in this order alone. Even a great topic is understood easily if mentioned briefly.
169-170a. After mentioning the brief outline, I shall now narrate the details to you. If a person, after conquering the sense organs, learns this first Pāda (section) very well, there is no doubt about it that the entire Purāṇa has been understood by him.
170b-171. O Brāhmaṇas, he who knows the four Vedas with their ancillary subjects and the Upaniṣads must increase his knowledge of Veda through Itihāsas and Purāṇas. The
Veda is afraid of a man of incomplete knowledge saying “O this man will strike me.”1
172-174. Repeatedly learning this chapter that had been directly mentioned by the self-born lord Brahmā one shall never lose sense after getting into an adversity. He will attain such a goal (hereafter) as is desired by him.
Since this had been (in existence) before also (Purā api), it is remembered as Purāṇam. He who understands the etymological interpretation of this, is rid of all sins.
Hence, listen to this summary. Nārāyaṇa creates the world. It is on that occasion of creation when he makes this entire Purāṇa. It does not remain at the time of annihilation.
= Mbh. Ādi. 1.267b-268a. This is the traditional stand of Purāṇas regarding their indispensability. It is justifiable to some extent as they preserve the unbroken Brahmanical tradition from the. Vedas and are some-times useful in interpretation as in Ahalyāyai jāraḥ (Śatapatha 3.3.4.13) or Viśvarūpam jaghānendraḥ (Śatapatha 1.2.3.2 etc.).
A popular etymology of the word Purāṇa.
[Greedy King Pururavas killed while confiscating the Golden altar: Prince Āyu installed as King: sages conciliated]
1-3. Those sages who considered the austerities as their wealth asked Sūta once again:—“Where did that Sattra (sacrificial session) of those persons of miraculous deeds take place? How long did it continue? How was it performed? How did Prabhañjana (the Windgod) recount the Purāṇa? Recount it in detail as we have great eagerness to hear it”.
Thus urged, Sūta replied the following auspicious words (narrative):
4. “Listen to the narration as to where those self-possessed ones performed the excellent Sattra, how long it continued and how it was performed.
5-7. Desirous of creating the universe formerly, he (Brahma) discharged (everything) to those who performed the Tajña. They performed the highly meritorious Sattra for a thousand years.
Brahmā himself became the Tapogṛhapati (Lord of the penance house). Iḍā accepted the status of the Patnī (wife of the sponsor of the sacrifice). The intelligent Mṛtyu of great splendour performed the Sāmilra rite (the act of killing the sacrificial animal) in that Sattra of those noble souls. The Vibudhas (Devas) stayed there for a thousand years.
8. The place where the rim of the whirling Dharmacakra (wheel of righteousness) broke down, became well known as Naimiṣa1 on account of that event. It is a place well-worshipped by the sages.
9-10. It is the place where the holy Gomatī river is resorted to by Siddhas and Cāraṇas. The Gomatī had a daughter in a trice and that is the Rohiṇī.
Śakti became the eldest son of the noble-souled Vasiṣṭha and Arundhatī of excellent brilliance2 (?)
11. It is the place where King Kalmāṣapāda and Śakra3 met Śakti. It is the place where enmity broke out between Viśvāmitra and Vasiṣṭha.
12. It is the place where sage Parāśara was born of Adṛśyantī. Against his knowledge, Vasiṣṭha had to court discomfiture.4
1. Vide Ch. 1, p. 8 note 2. It appears that the Bd.P. regards Nirṇsar near the Gomatī as the original Naimiṣāraṇya.
2 The text: Sutāyātrādānam uttamatejasaḥ is confusing, Vā.P. 2.10 in identical verse reads:
“There a hundred sons of excellent brilliance of whom Śakti was the eldest, were born of the noble-souled Vasiṣṭha from Arundhati”
3 Vā.P. 2.11 (identical with this No. 11—verse) reads: ‘śaptaḥ’ for Śakraḥ. It means: It is a place where king Kalmāṣapāda was cursed by Śakti.
4. Parāśara, while in his mother’s (Adṛśyantī’s) womb, was such a great Vedic scholar that he surpassed his grandfather Vasiṣṭha (Mbh. Ādi.176.12-15.)
13. The expounders of Brahman thought of a mountain in Naimiṣa at that spot. Since they were born (rather—performed sacrifice—Vā.P. 2.13) in Naimiṣa, they are remembered as Naimiṣīyas.
14. The Sattra of those intelligent persons lasted for twelve years, when the Valorous Pururavas was ruling over the earth.
15. We have heard the report that, even when he enjoyed eighteen islands over the ocean, Pururavas was never contented with the jewels, due to his covetousness.
16. Urged by a divine messenger, Urvaśī made love to him. He sponsored this Sattra in the company of Urvaśī.
17-19. While King Pururavas ruled, the sages of the Naimiṣa forest performed the sacrificial session.1 The Gaṅgā conceived a brilliant foetus from the Fire-god. She deposited it on the mountain and it was transformed into gold. God Viśvakarmā himself, the god of great imagination who evolved the world, entered that sacrificial session of those sages of unbounded (immense) lustre (and) transformed the premises and enclosure of the sacrifice into a golden one.
20-21. Pururavas, the son of Iḍā came a-hunting to that region. Seeing that extremely wonderful enclosed place of the sacrifice made of gold, his wisdom was overcome (lit. struck down) by avarice and he began to seize it. Thereupon the residents of Naimiṣa became very much infuriated against the king.
22-23. The angry learned ascetics (who were devoted to penance) urged by the Devas hit him with Kuśa grasses, charged with thunderbolt. Pounded by the adamantine Kuśa grasses that king cast off his mortal body.2 The son of Urvaśī,35 36
fought there on the ground.37 38
24-26. Āyus, the righteous ruler of the earth whom they call the noble-souled father of Nahuṣa, obtained a high priority among those who got purificatory bath in the principal sacrifice of that sacrificial session. Having pacified the King that way, the sages, the knowers of Brahman, who themselves were the mūrtis (idols) of the calves of the cow in the form of the earth36 (?), began to perform the sacrificial session. In this sattra, the noble-souled ones observed celibacy.
27-31. They observed Brahmacarya as in the case of Viśvasṛjs (creators of the universe) formerly, when they were desirous of creating the universe. The king became endowed with the lustre of the sun and the fire. He shone like Indra with the sages and others around him, such as the anchorites Vālakhilyas fond of their friends, Marīcis; the unborn sages39, They worshipped the Devas with hymns of praise and houses (?) and the Pitṛs by means of the holy rites befitting the Pitṛs.
They duly worshipped the Gandharvas and others in accordance with their species. While propitiating, he remembered the Gandharvas and others. Thereafter, in other holy rites the Gandharvas sang Sāman hymns; the groups of Apsaras danced; the sages spoke words of wonderfully variegated letters and of splendid form.
32. The learned scholars chanted Mantras etc. They defeated their opponents by means of copious objections.
33-34. The sages were, great erudite scholars. They were experts in words, meanings and logical arguments. Nothing was seized from them. No Brahmarākṣasas entered the place and spoiled the Yajña. Neither the Daityas nor those with weapons with feather attached to them came there. There was no occasion for expiatory ac'ts and there was no poverty.
35. Due to the combination of efficiency, intellect and steady activity, the injunctions were duly carried out resulting in blessings. Thus the Sattra (sacrificial session) of those learned persons continued for twelve years.
36-38. That sacrifice of the sages residing in Naimiṣa was like that of the thunderbolt-bearing Indra. The elderly heroic and other Ṛtviks40 performed the Jyotiṣṭoma sacrifices separately. Riding on the backs41 (of horses?), they concluded all the sacrifices after distributing ten thousand (coins) as monetary gifts. After concluding their Yajña, all of them asked Vāyudeva (the wind god) the great lord of unmeasured vitality, O Brāhmaṇas, what I have been asked by you all. Urged (by them) the lord mentioned to them, the matter of his own race.
39. (Lord Wind) was the disciple of the self-born deity. He has perfect control over the sense organs. He sees every thing directly. He is endowed with the eight powers—Āṇimā (minuteness) and others. He is equipped with subtle limbs.
40. He sustains all the worlds by means of rains along with the winds blowing obliquely. The branches, the seven
boughs, have been borne by him. (? the seven types of wind are probably alluded to). He protects the mobile and the immobile beings all round.
41-43. In his realm the seven times seven (forty-nine) Maruts are stationed.
He is extremely powerful and he performs the Sattra of the Sūtas with three Vyūhas42 (circular or other types of arrays)
He holds the remedies of the fiery embodied beings. The five functional organ airs, viz., Prāṇa and others sustain the body filling it with its innate activities. The wind has ether (ākāśa) as its source of origin. It has two qualities. It is endowed with the qualities of Śabda (sound) and Sparśa (touch).
44. He has been called Vācoraṇi (source of origin of speech like the Araṇi which is the source of fire) by persons who are clever in the science of sound and phonetics. With soft and gentle speech, he appeared to delight the sages.
45. O learned ones, conversant with the Purāṇas, O Brāhmaṇas, well disciplined in the knowledge of the Purāṇas, the lord (wind) recounted the story in a speech befitting the basis which is the Purāṇa.
46-48. All these narrations, O excellent Brāhmaṇas, are in accordance with what had transpired. This is an excellent great principle of the world of the sages. This Purāṇa has been formerly recounted by Brahmā. It contains excellent wisdom of the deities and the sages. It destroys all sins. I shall narrate it in detail its contents in due order.43
1. Listen to their divine story that rids one of all sins. It is being narrated by me. It is wonderfully variegated. It has many topics (under discussion); it is esteemed by the Vedas.
2. He who retains this (in mind) permanently or listens to this frequently maintains his family (or propagates his race) and he is honoured in the heavenly world.
3. Listen to the topic being recounted in the manner it had been heard and it had occurred. Listen to the five Tārās (stars)1 that are five in number. Listen to this narrative that is conducive to the increase of the fame of the ancestors.
4. The glorification of all these persons of meritorious deeds and of everlasting fame is conducive to wealth, fame, longevity and heaven. It destroys enemies.
5-7. I bow down to Hiraṇyagarbha, the lordly Puruṣa who is unborn, who is the first creator of subjects, who is the most excellent one, through whom the Kalpa has been competent to have its characteristics; through whom the fire has been capable of being a purifying factor; and who is the self-born Brahmā administering all the worlds. After bowing down to Brahmā, I shall recount the excellent creation of living beings, that begins with Mahat (the great First Principle) and ends with Viśeṣa (special created things),2 that has its own characteristic features and diversities, that has five authorities (testimonies); that calmly rests in the six ones (?) and that which is presided over by Puruṣa.
8-9. Through concentration of mind, I shall describe to you the excellent creation of Bhūtas. Avyakta (the unmanifest
1 For the above reading (Viśva-tārā ca yā pañca), Vā.P.4.7a (a corresponding verse) reads: vistārāvayavaṃ teṣām:—(Listen to the narration of) the detailed parts (of the Purāṇa).
2 The Sāṅkhya theory of evolution of the universe is accepted in Purāṇas. Compare the account of creation of the Brahmāṇḍa in NP. 1.3. 1-45; 42.1-115; Bh.P. III.20.12-53; KP. 1.2.3 ff.; AP. 17.2-16.
one) which is of the nature of Sat and Asat (Existent and nonexistent) is the eternal cause. Persons who discuss and ponder over the Principles (reality) call it Pradhāna and Prakṛti. It is devoid of odour, colour and taste; it is without the qualities of sound and touch.
10. It is the source of origin of the universe; it is the great Bhūta (living entity); the supreme and eternal Brahman. It is the (cosmic) body of all living beings; the unmanifest one has become so.
11. The Brahman has neither beginning nor end; it is unborn and subtle; it has three Guṇas, it is the source of origin and place of ultimate merging and rest. It is Asāmpratika (does not belong to the present time), it is Ajñeya (i.e. cannot be comprehended. It is the Brahman which is beyond Sat and Asat.
12. This entire dark world was pervaded by his Ātman (soul). As the Guṇas were in a state of equilibrium, this world full of darkness had not yet been evolved.
13. At the time of creation, Pradhāna is presided over by Kṣetrajña and since the Guṇas become uneven (due to loss of their equilibrium), the great Principle (Mahat) was evolved.
14. That Mahat (Great Principle) is subtle and at the outset it was enveloped by Avyakta. The Mahat wherein there is a predominance of Sattva Guṇa displays Sattva guṇa alone.
15. It should be known as Mahat on account of its Sattva quality. That is remembered as its sole reason. The Liṅga (Śarira) (i.e. the internal body or the psychic mechanism) alone is evolved and it is presided over by Kṣetrajña (individual soul).
16. Saṃkalpa (Wishful thought) and Adhyavasāya (Determination) are remembered as its two functions. With a desire to create he who is beyond measures, creates the great creation.
17-18. (Defective Text)44 Virtue etc. and the elements are the causes of the principles of the worlds. The mind in the
great Ātman is Brahman. The discrimination of wicked knowledge is through Īśvara (Lord). The Prajñāsandhi (the junction of intellect) is everything that is under possession. He considers all living beings through Saṅkhyāyatanaraśmis (?) (the rays that are the abode of the number?). Therefore the lord attains the desired fruit.
19-20. The Manas (Mind) is called Bhoktṛ (Enjoyer) and Trātṛ (Protector) and it remains as separated soul. (The Mahat is so called) because it falls within the collection of principles and it is great in magnitude. The Mahat principle is remembered as one having physical body that is greater than the remaining Guṇas and Tattvas (Principles). The mind is called Manas because it thinks or considers the division (or separateness) or it is thought of as a part.
21-22. The (individual soul) is remembered as Puruṣa because of its relationship with Sat (the Existent i.e. the Brahman) by way of enjoyment of worldly pleasures. Also the supreme soul is called Brahman because it is Bṛhat (very huge) and because it causes all the living beings to increase in size (Bṛṃhaṇatva). (It is possible) because it is the basis of everything. It is defined as Brahmā because it causes the liviṇg beings to increase in size and because it fills all the bodies with blessings.
23. The Puruṣa understands all the Bhavas (beings and things) separately. It is through it (i.e. Puruṣa) that the Brahman achieves all its tasks (lit. doing of the work) at the outset.
24. Know that the Prākṛta (the creation of Prakṛti) is the Vivarta (transformation) (of Brahman).1 The Kṣetrajña is on a par with Brahman. Indeed it is called the first embodied being and Purāpuruṣa (the ancient person).
25. That Brahmā is the primordial creator of the living beings, that existed at the outset.1
26-27. That Hiraṇyagarbha with four faces appeared in the Aṇḍa (Cosmic egg). In the primary creation as well as in the secondary creation, the Kṣetrajñais on a par with Brahman. The (Individual souls) are asked along with the Karaṇas (sense organs). They abandon (them) along with the dissolutions. Again they assume physical bodies during the junctions of the yugas.
28. (Defective text) Those five (?) who are enlightened may take away the water of the depression (pit) of that noble-souled one who uplifts the golden Meru. (?)
29-31. These seven worlds are well established in this cosmic egg; the whole earth along with the seven continents, the seven oceans, the great mountains and thousands of rivers are established in the very same cosmic egg. These worlds are situated within (the cosmic egg). This universe is within the cosmos. Everything is established in that cosmic egg—viz. the moon and the sun along with the stars, planets and the wind as well as the mountain Lokāloka.
32.2 The waters are externally surrounded by the Tejas (fiery element) ten times as big as themselves. The Tejas is externally surrounded by Vāyu (wind) ten times as big as itself.
33. Vāyu is externally surrounded by the Nabhas (Ether) ten times as big as itself. In the same manner the entire ether is externally surrounded by Bhūtādi (the Ahaṃkāra or ego).
1. From this verse onwards the Prākṛta sarga, the first creation of god Brahmā, is described. It takes place without pre-planning or is unpremeditated (abuddhipūrva) “like the sudden flash of lightning” as the Bd.P. puts it. While the Vaikṛta creations (five in number) are planned—buddhipūrvaka.
2. From this verse the elemental sheaths that envelop the cosmic egg are enumerated. As verses 29-38 in Bd.P. here and Vā.P. 4.81-91 are identical, we can substitute the missing line in Bd.P. 32. by Vā.P. 84a as follows:
“The cosmic egg is enveloped from outside with (the sheath of) ten times (larger) water”.
This additional line is essential to make up the number seven of these Prākṛtic sheaths mentioned below in verse 34 as:
34. The Bhūtādi is enveloped by Mahat and the Mahat is enveloped by Pradhāna. The cosmic egg is thus enveloped by the seven Āvaraṇas (coverings) pertaining to the Prakṛti.
35-37. Thus willingly these Prakṛtis (evolutes of Prakṛti) are stationed ready in destroying mutually. They stand ready at the time of creation; they sustain, mutually and they devour mutually. Those Vikāras (effects) abide in the Vikārins (causes) by way of the supporter-supported relationship. The Avyakta (the unmaṃfest one) is called Kṣetra and Brahman is called Kṣetrajñia.
Thus the Prākṛta Sarga (creation of the Prakṛti) (has been explained). It is presided by Kṣetrajña.
38. This is the first creation and it is unpremedited. It appeared just like the lightning. Undoubtedly he who factually understands this birth of Hiraṇyagarbha shall become long-lived, famous, blessed and intelligent.
[The creation due to disequilibrium of guṇas—the three states of the self-born god Brahmā—Description of Kalpas]
1. When the unmanifest one is stationed within, itself and when the effect (universe) had been withdrawn, the Pradhāna and Puruṣa remain with their similarity of characteristics (retained).
2. These two have Tamas and Sattva guṇas. They are stationed on a par with each other. Hence they are said to be mutual pursuers. They are not excessive (in the manifestation of the Guṇas).
The Sthili (Sustenance) was at the time when Sattva was predominant. Certainly, the lotus is stationed at the top (?)
4. When Rajas closely follows and stations itself in Tamas and Sattva, it is the Rajas that causes the other things to function in the same way as in the case of the water causing the seeds to function.
5. The Guṇas assume inequality and they become stabilized casually. It should be known that three (divinities) were born out of the Guṇas which are agitated.45
6. They are eternal, extremely mysterious; the souls of everyone and embodied; the Sattva qualily is Viṣṇu; the Rajas is Brahmā and the Tamas is Rudra, the Prajāpati.
7. Viṣṇu the enlightener and revealer of the Rajas becomes Brahmā, and attains the status of the creator. It is from him that being of great vitality that the variety of creation of the worlds, takes its origin.
8. Viṣṇu as the enlightener and revealer of the Tamas stands separate in the from of Kāla (Time).
Viṣṇu as the enlightener and revealer of the Sattva stands separate as sustenance (i.e. one who sustains).
9. These alone are the three worlds; these alone are the three Guṇas; these alone are the three Vedas; these alone are the three sacred fires.
10. These have mutual inter-association; these are mutually attached; they exist by mutual help and they impel inter se.
11. These are mutually coupled; these are mutually interdependent; these do not become separated even for a moment; they do not abandon each other.
12. As a result of the unevenness of the Guṇas, the Pradhāna begins to function at the time of creation. At the outset it begins to function (from that Avyakta) of the nature of Sat and Asat and presided over by Adṛṣṭa (the unmanifest).
13. The pair Brahmā and Buddhi (Cosmic intellect) took their origin simultaneously from that (Pradhāna) of the nature of Tamas and unmanifestness1. The Kṣetrajña (and) that which is (also) named Brahmā (was born from that pair).
14. Fully equipped with Kārya (effect?) and Karaṇa (the instruments; the sense-organs) Brahmā appeared (existed) at the outset. He was unparalleled in lustre, intelligent, unmanifest but excellent enlightener (revealer).
15. (Defective text). He is the first embodied being stabilised in retention. He is endowed with unequalled knowledge and absence of passionate attachment.
16. On account of his being unmanifest and because he had kept (everything) under control, since these are three Guṇas and because all evolved beings are interdependent, (Brahmā attains) whatever he desires mentally.
17. The self-born deity has three states: He has four faces as Brahmā; as Kāla (God of Death) he is Bhava, the destroyer; (as Viṣṇu) he is the Puruṣa with thousand heads.
18. As Brahmā, he creates the worlds; as Kāla, he annihilates them; as Puruṣa, he is indifferent: these are the three states of the self-born deity.2
19. As Brahmā, he possesses Rajas exclusively; as Kāla he has Rajas and Tamas and as Puruṣa (i.e. Viṣṇu) he is exclusively Sāttvika;—this is the position of the Guṇas in the case of the self-born deity.
20. Brahmā has eyes like lotus-petals3; Kāla has the lustre of collyrium ever since his origin. Puruṣa is lotuseyed with the form of the supreme Ātman.46 47 48
21. He is single. He is two-fold. He is three-fold. Again he is multifold. The lord of Yogins makes and un-makes the physical bodies.
22. The physical bodies adopt different kinds of shapes, activities, colours and features. Since he has the pastime of remaining threefold in the world, he is called Triguṇa49 (one that has three Guṇas).
23-24. Since he is divided into four, he is glorified as Caturvyūha (one with four arrays). Since at the end of a Parārdha, the lord lies down (sleeps); since the lord enjoys the pleasures of the world, since all living beings always take rest (lie down) normally and comfortably in him, he is defined as Ātman, He is Ṛṣi because he goes everywhere and since the lord enters the physical body.
25. He is Sarva (all), because he is the master of all; he is Viṣṇu because he permeates everything. He is Bhagavān, (since) he devoured the Bhāvas (living beings). He is Nāga because no Āgas (i.e. sin) abides in him,
26. He is Parana, because he is extremely delighted. Since he has Devatva (state of being God), he is remembered as OM. He is Sarvajña (omniscient) because he knows everything perfectly. He is Sarva because everything originates from him.
27. Brahmā causes the sleep (i.e. perfect rest) of Maras (men), hence he is remembered as Nārāyaṇa. He functions after dividing himself into three. He is Sakala (having the full complement of digits and parts).
28. By means of the three (Guṇas), he himself creates, devours and protects. The Prabhu (Lord) himself became Hiraṇyagarbha at the outset and manifested himself.
29. Indeed he is Ādya (First, foremost) and Svavaśa (having himself under control). He is remembered as Aja because he is not born. Hence he is defined as Hiraṇyagarbha in the Purāṇas.
30. He is self-born and receding (?), he is Kāla and the foremost among all the castes. It is not possible to specify him exclusively in the course of hundreds of Manu’s years.1
31. The Parārdha of Brahmā is remembered as being reckoned is so many Kalpas. He has another period of the same duration and he wakes up at the end of that period.
32. Thousands and crores of years that had been the abode of Kalpas have passed by. As many are yet to come.
33-34. The Kalpa that is current now, is Vārāha, know ye all. It is the first Kalpa and it is the present Kalpa. The Kings should govern till thousand Yugas are completed.
* For Varṇāgratas, Vā.P. 5.46b reads Varṣāgrajas. If this is accepted as emendation, the verse would mean: “It is not possible to calculate even with hundreds of Maṇvantaras as a unit of the time etc.
[The Boar incarnation of Viṣṇu—Primary and secondary creation—creation of gods, sages and their dissolution].
1. At the beginning, the waters were present everywhere, on the surface of the earth. When this (visible world) had been annihilated and when the winds had become quiet, nothing could be known.
2. In that vast ocean-like expanse of water,1 when the whole world consisting of mobile and immobile beings had
perished, the only entity present there was that lord Brahmā with thousand eyes and thousand legs.50
3. At that time Brahmā named Nārāyaṇa lay asleep in the waters. He had a thousand heads. He was the Puruṣa with golden colour and was beyond the ken of the sense-organs.
4. Prohibited2 (?) on account of the excess of Sattva, he saw the empty world. In this context, as regards Nārāyaṇa they cite this śloka (verse).
5. Waters are called Nāras (because) the waters are indeed the children of (Nara) (Man); the waters are his place of resort. Hence, he is remembered as Nārāyaṇa.3
6. (Defective text). He remains meditating for a period equal to a thousand Yugas. He performs meditation on a (lotus) with golden petals in order to reach the ideal state of Brahman.4
7. Like a glow-worm at night during the rainy season, Brahmā moves about here and there in the water, stooping down with his face turned downwards.
8-9. After knowing that the great (universe) had gone deep into that vast expanse of water, he thought of uplifting the earth with steadiness of composure. Then he thought of the other eightfold cosmic body (as evolved by) Oṃkāra, in the beginnings of Kalpas as before. Then the great, soul thought of his divine form.
10. On seeing that the earth had sunk into the water he thought—“what form shall I assume and uplift the earth?”
11. He remembered the form of a Boar51 52 53 54 that is suitable for the aquatic sports. It was invisible2 unto all living beings. It is of the nature of speech termed Brahman.
12. Its girth was ten Yojanas (1 Yojana=12 Km) and the length was a hundred Yojanas. It resembled the dark cloud, in complexion. It had a rumbling sound like that of the clouds.
13. It had a huge body like a great mountain. It had curved fangs, white, sharp and terrible. It bore resemblance (in lustre to) lightning and fire. Its brilliance was like that of the sun.
14. It had thick long and round shoulders. It used to walk with the (steady) steps of Viṣṇu. The region of its hips was raised up (well-developed) and stout. It was honoured with the characteristic features of a bull.
15. Assuming this inimitable form of a boar, Hari entered the nether worlds for uplifting the earth.
16-22. (The description of Yajña-vārāha),3 The conclusion on the Dīkṣā (initiation) and Iṣṭi (sacrifice) were his curved fangs, the Kratu (sacrifice) was his tooth.4 The Juhū (the crescent-shaped wooden ladle) was his mouth;.the fire was his
tongue,55 56 57 58 the Darbha grasses were his hairs,52 the Brahmā (one of the four Ṛtviks employed at a Soma sacrifice or vedic knowledge of great penance was his head.53 The Vedas were his shoulders; he had the fragrance of the Havis. The Havya, Kavya etc. were his velocity;54 Prāgvaṃśa (the sacrificial room facing the east) was his body;59 he was brilliant; he was equipped with different kinds of Dīkṣās (initiations); he was the master of Yoga with Dakṣiṇā for his heart; he was the lord full of Śraddhā (faith) and Sattva (good quality);60 he had Upākarma (extra study of the Vedas by way of expiation) for his Ruci61 62 (lustre or taste); he had Pravargya (the ceremony preliminary to Soma sacrifice) as his Āvartabhūṣaṇa8 (ornamental whorls of hair on his chest), the way of the different Cchandas (Metres) was his pathway; the Upaniṣads with their esoteric doctrines constituted his seat. He was assisted by Māyā in the capacity of his spouse; he had the height of the peak of a mountain; he had the day and the night as his eyes;63 he had the ancillary subjects
of the Vedas as the ornament unto his ears. He had the odour of the Ājya (ghee-offering; in the sacrifice); the Sruvā (the sacrificial ladle) was his snout; he had the loud pitch in chanting of the Sāman hymns as his voice; he was glorious, an embodiment of truth and virtue; he was honoured by the exploits of his actions; expiation was his claw; he was terrible; he had the knee joints of the animals; he was the great sacrifice incarnate; Udgātā was his entrail;64 the Homa was his Liṅga (symbol); he had fruits and seeds as great medicinal herbs65(?) Vādyantara66 (Another disputant) was his own Śastra (sacrifice) (?). Absence of egotim as well as Soma juice was his blood.
23. [ The text in Bd.P. is corrupt. The corresponding verse in Vā. P. 6.23 is as follows:]
bhūtvā Yajña-varāho vai antaḥ sa prāviśat prabhuḥ /
adbhiḥ sañchāditām ūrvīṃ sa tām aśnan prajāpatiḥ
upagamyojjahārāśu apas tāś ca sa vinyasan //
“It is reported that he verily became Yajña-varāha and the Lord entered the waters. That Prajāpati found that earth which was covered over with waters. Removing (displacing) those waters, he seized and quickly lifted it up”.
24. He allocated the waters of the ocean in the oceans and those of the rivers in the rivers. After making them separate and equal, he gathered the mountains on the earth for its stability.
25. These mountains had been burnt in the previous Sarga (period of creation) by the Saṃvartaka fire (i.e. fire of destruction at the time of universal annihilation). Along with that fire these mountains had got merged in the earth completely.
26. (Defective text). In that vast expanse of water [due to cold (śaityāt—Vā. P.)], they became stored up by the wind. Wherever this (water solution with burnt mountains) was sprinkled, a mountain cropped up in each of those places.
27. After they had been scattered, Viśvakarman divided the worlds, oceans and mountains. He divides like this again and again at the beginning of every Kalpa.67 68
28. He created again and again this earth consisting of seven continents along with the oceans and the mountains. He (also) created again the four worlds beginning with Bhū (earth).
29-31. After creating the worlds, Brahmā,.the self-born lord began the creation of Prajās (subjects). Desirous of creating different subjects (creatures), he created them in the same form as had been created before. As he meditated and pondered about (the forthcoming) creation preceded by (cosmic) intellect, Avidyā unfolded itself into five forms simultaneous with Pradhāna2 (?). These five forms were Tāmasika. They were darkness, delusion, great-delusion, pitch darkness and blind darkness.
32. Thus Avidyā had five joints (Parvan).69 It manifested itself from the great-soul. Thus the creation remained five-fold even as he was meditating over it and identifying himself with it.
33. It is surrounded everywhere by Tamas like the seed and the creeper within a pot.1 Within and without, it is devoid of lustre as well as devoid of consciousness.
34. Since they have (well) made intellect, miseries and sense-organs, the Nāgas (i.e. trees, creepers, plants) are glorified as Mukhya (Principal) creations.2 Their selves have been covered up.
35 Brahmā, the self-born lord, was not fully satisfied in his mind even after seeing the evolution of Mukhyasarga (principal creation). He thought of creating (a fresh type of creation) then.
36. Even as he was pondering over it, another creation, the Tiryaksrotas3 (oblique-currented creation, i.e. the animal world) took its origin. It is remembered as Tiryaksrotas, because it functioned in oblique (in non-straight) ways.
37. On account of the excess of the Tamas quality, they are remembered as Ajñānabahula (abounding in ignorance). They are Utpādyagrāhiṇaḥ4 (comprehending what should be produced).They fancy themselves wise, despite their ignorance,
38. They possess egotism. They are proud of themselves. They are of twenty-eight types.5 The sense-organs are of eleven, varieties. The soul etc. are of nine varieties.70 71 72 73 74
39. The Tārakas and others are of eight types, their destruction of power is remembered (?). They have inner light and all of them are again externally enveloped.
40. They are called Tiryaksrotas. They have their selves under control. They have three appellations.
41. After creating the second universal creation; the Tiryaksrotas and having observed that type of creation, the (following) idea occurred in him:
42. Even as he was pondering, the final creation of the Sāttvika type was evolved. This third creation is Ūrdhvasrotas upwards currented.70 It is based upwards.
43. Since they returned upwards they are called Ūrdhvasrotas. They are of a pleasant nature with much of gaiety. They are not enveloped within or without.
44-46a. They are brilliant within and without. The subjects of Ūrdhvasrotas are remembered as nine. They are Dhātā (? creator) and others. They are remembered as wise ones of contented mind. This third creation, the Ūrdhvasrotas, is remembered as Daivīka (Divine) i.e. pertaining to gods).
When the divine creations of the Ūrdhvasrotas type had been created, lord Brahmā became pleased. Thereafter, he did not ponder over anything else.
46b-47. (Later on) the lord was desirous of creating another set of created beings that would be Sādhaka (aspirant after spiritual achievement).
Even as he was pondering over creation and since he was of truthful (effective) conception, the Bhautasarga (creation of Bhūtas, i.e. living beings) manifested itself. It was down
ward—currented (arvāk-srotas)75 as well as competent to achieve the goals of his life.
48. Since they function downwards (i.e. on the earth, below heaven) they are (called Arvāksrotas. They abound in brilliance but were contaminated by tamas and dominated with rajas.
49. Hence they have excess of misery. They make repeated attempts. They are enlightened within and without. They are the mortal beings capable of achieving their goal.
50. They are arranged into eight classes with hellish characteristics (i.e. such characteristic features as are conducive to hell). Those men with souls of spiritual achievement are similar in characteristic features to the Gandharvas.
51-52. The fifth creation, the Anugraha Sarga (creation of blessings) is arranged into four classes, viz. i) Viparyaya (Loss of consciousness), ii) Śakti (Efficiency), iii) Siddha (of achievement) and iv) Mukhya (Principal).
They are born again and again, they recede and they (come back) to be present. The sixth creation is said to be of Bhūtādi (elements or creatures) etc.
53-55A. Those creatures should be known as characterised by tendency to eat and obtain or grab.
The first creation of Brahmā should be known as that of Mahat (the great principle). The second creation is that of Tanmātras. It is called Bhūtasarga.76
55B. The third Vaikārika creation is called Aindriya Sarga (creation pertaining to the sense organs). These are the Prākṛta (of Prakṛti) creations that are evolved with consciousness and foreknowledge.
The fourth creation is Mukhyasarga. The immobile creations are remembered as Mukhyas.
56-57. The fifth one is Tiryaksrotasa creation. The Tiryagyonis (i.e. the lower creatures and animals) constitute it.
The sixth creation of Ūrdhvasrotas is called Daivata (pertaining to divine beings).
Thereafter, is the seventh creation, that of the Arvāksrotas, the human beings. The eighth creation is Anugrahasarga. It is Sāttvika as well as Tāmasa.
58. These (latter) five creations are the Vaikṛta (Meditated) creation. The first three are remembered as Prākṛta (pertaining to Prakṛti) creations. The ninth creation called the Kaumāra (brought about by Kumāra i.e. Sanatkumāra etc.) sarga. (The eight creations mentioned before are) Prākṛta and Vaikṛta.
59. (Defective text)1 The three Prākṛta creations are Buddhipūrvas (created with consciousness and foreknowledge). The Vikṛta creations function Buddhi-Apūrvas (without consciousness and foreknowledge). Their classes pertain to the Brahman (?)
60-62. Understand all of it even as it is being recounted in detail. He abides fourfold (in four groups) in all the living beings, viz by (1) Viparyaya, (2) Śakti, (3) Buddhi (intellect and (4) Siddhì (see verse 51 above). He is stationed among immobile beings by means of Viparyāsa (i.e. Viparyaya—contrariety or loss of consciousness); in the lower creatures by means of Śakti (physical power); the human beings are with souls of spiritual achievement; there is Puṣṭi2 (? nourishment) wholly among the Devas.77 78
Thereafter, Brahmā created mental sons on a par with himself.
63-65. Those (sons) of great splendour and strength became Nivṛttas (i.e. renounced the world) on account of their knowledge pertaining to Vivarta (unreal appearance caused by Avidyā e.g. the world instead of Brahman). All the three of them (?) addressed the name (? of the world and ceased (their activity) without creating the (primary) creation of the subjects or the secondary one. When they were found Viraktas (Devoid of passionate attachment) Brahmā wishing to create other Sādhakas created those Devas who took pride in their positions and identified themselves with the same. Then there is the command of Brahmā once again. Understand from me those Sthānins (deities in different positions) who were in the condition of non-creation (Abhūtasṛṣṭi).
66-68. They are the waters, the fire, the earth, the wind, the intermediate region between the heaven and the earth, the ether, the heaven, the quarters, the oceans, the rivers, the vegetable kingdom, the souls of medicinal herbs, the souls of trees and creepers, the winding plants, the units of time such as Kāṣṭhās, Kalās, Muhūrtas etc., the twilights, the nights, the days, the half-years, the months, the Ayanas (the period of the transits of the sun from north to south and vice versa), the years and yugas.
They take pride and identify themselves with their positions and currents. They are remembered as having the names of their respective positions.
69. After creating the souls of different Sthānas (positions), he created other beings, the Devas and the Pitṛs by whom these subjects flourished.
70. He created nine mental sons, viz., Bhṛgu, Aṅgiras, Marīci, Pulastya, Pulaha, Kratu, Dakṣa, Atri and Vasiṣṭha.
71. These are decisively termed nine Brahmās in the Purāṇa because they were just like Brahmā (in regard to the creation) of all Brahmā Yogins their sons.
72. Thereafter Brahmā created Rudra form out of his
anger. He then created the Saṃkalpa1 (conception) and Dharma (virtue) of all in all directions.
73. Then Brahmā created Vyavasāya (Energetic effort) the creature of the nature of pleasure. From the Saṃkalpa of the creator whose source of origin was the unmanifest one Saṃkalpa was born.
74. From the Prāṇa Dakṣa was created and he (Brahmā) created Marīci from the speech and the eyes. Sage Bhṛgu was born of the heart of Brahmā whose source of origin was water.
75. Aṅgiras was born of the head and Atri from the ears. Pulastya was born of the life-breath called Udāna and Pulaha from the Vyāna.
76. Vasiṣṭha was born of life-breath Samāna. He created Kratu from the Apāna. These are remembered as the twelve2 excellent sons of Brahmā.
77. Dhārma and others should be known and they are remembered as the first born sons of Brahmā, Bhṛgu and others who were created (later), were not expounders of Brahman.
78. These twelve sons of Brahmā are to be known as the ancient householders. O Brāhmaṇa, these are born along with Rudra.
79. Kratu and Sanatkumāra, these two lived in perpetual celibacy. In the previous birth3 they are elder to all.
80. In the seventh Kalpa, these ancient Sādhakas of the world had already passed away. They shine (refulgently) in this world by means of the splendour of their own souls.
81. Both of them were Yogins by nature. Those two, of great power, carried out the duties of subjects and love by superimposing the soul (on the supreme soul) by means of the soul.
82. He continues to be in the same state as he was in, when he was born. So he is called Kumāra. Thereupon, his name Sanatkumāra became well established.79 80 81
83. Their twelve races are divine and are endowed with the groups of Devas; they performed holy rites; they had progeny and they had great sages ornamenting the race.
84. After seeing those twelve Sāttvika beings born of his vital airs, the lord created the Asuras, the Pitṛs, the Devas and the human beings.
85. He created the Devas from his mouth; the Pitṛs from his chest; the human beings from his organ of generation and he created the Asuras from his buttocks.
86. Carrying on his creative activities during the night, the lord of the Devas created souls of human beings from the moonlight. He created the Pitṛs from the nectar.
87. After creating the Mukhya (prominent79) and Amukhya (non-prominent) Devas and Asuras, he created from his mind the human beings and the great Pitṛs who were like their own Fathers.
88. He created the lightning, the thunder and the clouds, the red coloured rainbows, the Ṛks, the Yajus Mantras and the Sāman songs for the fulfilment of the Yajñas.
89. The living beings, high and low, were born of his splendour. The creation of subjects by Brahmā comprises of the Devas, the sages the Pitṛs and the human beings.
90. Again he creates living beings, the mobile and the immobile ones, the Yakṣas, the Piśācas, the Gandharvas and all the Apsaras, all round.
91. He created men, Kinnaras, Rākṣasas, the birds, the animals, the deer and the serpents. He created the two types, the mobile and the immobile, as well as the Vyaya (perishable) and the Aoyaya (Imperishable).
92-94. They attain those activities created formerly by the self-born lord. Though created again and again, they betake themselves to those alone (Viz. their own previous characteristics) such as violence and nonviolence, softness and cruelty, virtue and evil as well as what is done and what is not done.79 They know the three (entities) are not separate, though born of them alone as separate (?). This is thus, and not thus; this is neither the pair (thus and non-thus) nor the82
non-pair (of thus and non-thus).1 People who cling to Sattva-guṇa and who view with equanimity say that Karman has itself as the object.
95-97. That great lord created these five by means of the word Diva (Div—to shine, the heaven that sparkles). He caused the extension of the created five elements by way of names (?).
The lord gave them names pertaining to the sages. He gave names to those creations among the Devas that are not born during the night. Thus for the reasons cited above, the creation of the worlds by the self-born lord was effected. The evolutes of the Prakṛti beginning with Mahat and ending with Viśeṣa (particularised creations) were thus evolved-
98-99. The cosmos has the lustre of the moon and the sun; it is embellished by planets and stars; it is equipped with thousands of rivers, seas and mountains. It consists of different kinds of beautiful cities and flourishing principalities and territories. In this forest of Brahmā, the unmanifest one, the omniscient Brahmā wanders.
100-1032. This grove of trees of Brahmā is born of the seed viz Avyakta or Prakṛti (the unmanifest one). It is stationed
This reminds us of the stance of Sañjaya-Belaṭṭhi-putta in Sāmaññaphala-sutta (para 32) of Dīgha Nikāya (p. 51 of the Nalanda Edt.)
VV. 100-103 give an allegorical description of the universe or Saṃsāra as the forest tree of god Brahmā. The comparison with the tree and the universe is as follows.
The Tree |
The creation or Saṃsāra |
|
The Seed |
Avyakta (Prakṛti) |
|
Stem |
Buddhi (Intellect) |
|
Inner hollow |
Sense-organs |
|
Branches (śākhā) in the Bd.P. (but aṅkura or sprouts in Vā.P.) [Prakāśa in Bd.P. is probably a misprint for Praśākha in Vā.P. ] |
The Mahābhūtas (elements) |
|
Leaves (patra) |
Viśeṣa (sense objects or particular categories) |
|
Flowers |
Virtue (dharma) |
|
Evil (a-dharma) | |
|
Fruits |
Pleasure and pain |
under its blessing. It is full of stems and branches in the form of the intellect. The sense-organs are the inner hollows; the great Bhūtas (elements) are its luminaries;1 it possesses leaves, in the form of the Viśeṣas (particularised categories) or the objects of senses), Virtue and Evil are its beautiful flowers; pleasure and misery are the fruits (of this tree); this eternal tree of Brahmā is the sustenance of all living beings. This forest of Brahmā is constituted by and belongs to the trees of Brahmā. The eternal, Avyakta (unmanifest one) of the nature of Sat and Asat is the cause thereof. Persons who think of the Tattvas (categories) call it Pradhāna, Prakṛti anḍ Māyā.
104. Such is the Anugraha2 creation. It is remembered as one with Brahmā as the cause. The three creations pertaining to Prakṛti are the creations of Brahmā without the background of consciousness or meditation.
105-106. The six creations beginning with Mukhya are the Vaikṛtas (pre-meditated ones) and they have been created with the background of consciousness.
They function by way of Vaikalpa (i.e. through excitement). They are identified with the Brahman (?)
Thus nine creations3 are remembered including the Prākṛtas and Vaikṛtas. These are the creations originating through mutual contact. The reason thereof has been remembered by the wise or learned.
107. It is that Acintyātman (incomprehensible soul) who is the maker of all living beings. They (the learned) say that the Vedas are his head (?); the firmament is his navel; the sun and the moon are his eyes; the quarters are his ears, know that the earth constitutes his feet.83 84 85
108. It is from his mouth (face) that the Brāhmaṇas were born. From the front part of his chest the Kṣatriyas were born. It is from his thighs that the Vaiśyas were born and the Śūdras from his feet. All the castes were born of his limbs.83
109. Nārāyaṇa is greater than and beyond the Avyakta (the unmanifest one); the cosmic egg is termed Avyakta, god Brahmā himself is born of the cosmic egg; the worlds have been created by him.
110.2 After staying there for ten Kalpas they go again to the (world of) Satya. (Those who reach) the world of Brahmā attain the goal from which they never return.
111. With the exception of overlordship, they are on a par with him in regard to Aiśvarya (prosperity, power to control etc.) They become equal to Brahmā as far as form and object are concerned.
112. There they stay endowed with pleasure and accompanied by themselves (and their possessions). On account of the inevitability of the matter, it (he) expands the Prākṛta (creation) himself.
113-114. Then, purified on that occasion, they are to be directly connected with the diversity. Just as, while one is asleep the faculty of understanding functions without intellectual consciousness. So also their knowledge functions when purified on that occasion, through the withholding of differences, but not so in the case of Śuṣmins (?) (lustrous or powerful ones).
115-116. The causal relations between cause and effects function along with them in regard to the residents of the world of Brahmā, who see the diversity; whose aberrations had receded and who stand by their own duties. They are Siddhas of similar (equal) characteristics, of splendid souls and are free from sullied state.
117-118. As an effect of Prakṛti, they possess sense-organs and organs of action. They are well arranged in their own souls. After establishing the soul, the Prakṛti, that appears86 87
in multifarious forms, and that seems to be different from Puruṣa, does not function. Thereupon begins to function the creation of those things of the nature of existing cause.
119. The contact of the Yuktas (sages of Yogic practice), the seers of reality should be known as Prakṛti. It is the cause of their Apavarga (salvation) of those persons who go on a never to return journey of those who are not reborn.
120-122. Due to Abhāva (Absence of rebirth) they go once again to Satya-Loka as though the flames have subsided. Thereupon, when those persons of joyous souls have gone above the three worlds, they by whom the Mahar-Loka was not reached, go along with them. When the Kalpadāha (the burning of the universe at the end of the Kalpa) is imminent their disciples stay here.
They are the Gandharvas and others, the Piśācas, the human beings, the Brāhmaṇas and others, the animals and the birds and the immobile beings along with the reptiles.
123. While on that occasion the residents of the surface of the earth are staying there,88 the thousand rays of the sun perish (?). They become seven rays and each one of these rays becomes a sun. Gradually they assume a hundred times increased magnitude and burn the three worlds.
124-125. They bum the mobile and the immobile beings, the rivers and all the mountains: they had already been dry due to drought and absence of rain. Now they are heated by those rays. Then they are completely burnt by the sun’s rays and they become helpless. These mobile and immobile beings, as well as Dharma and Adharma etc. become completely burnt by the sun’s rays.
126-129a. With their bodies burnt and with their sins completely washed off at the end of the Yuga, they become well known (?). They are freed of their distress. (They are blessed) by the auspicious (stage of boundlessness). Then, after the night of Brahmā, born of the unmanifest one, has dawned, those people become joined with the people of similar forms
and in the subsequent creation they become the mental progeny of Brahmā.
129b-l 32. Thereafter, when the people living in the three worlds have become merged with the people, when all the worlds have been completely burned by the seven suns, when the earth is flooded by the rain, both in the secluded places and in the seas, the oceans, the clouds, the waters of the earth proceed ahead flowing fast like arrows. They are as though mountains called by the name Salila (water); when much water came on like this and covered this earth it became what is called Arṇava (sea).
133-135. (Defective text). (Water is called Ambhas, why is it so?) Since it shines (Ābhāti) it is called Ambhas. The word Bhā is used in the sense of lustre and illumination.89 The expanse of water has spread over everything and got into touch with all. It is known by its own lustre.
Since it stuffs the entire earth all round within itself and makes it extend, it is called Apatanu.90 91 The root Tanoti means to extend. The waters are therefore called Apatanu.
The word Śāra indicates that which is Śīrṇa (shattered). It is a root having various meanings. In that vast expanse of water, the waters are not shattered. Hence they are called Nāras.3
136-138. In the waters, at the end of a thousand Yugas, when the day of Brahmā comes to a close, when it is his night of the same duration within the waters, when within the waters the earth has lost all its fires; when it is darkness all round with not even a glimmer of light, when the wind has, subsided—the lord Brahmā by whom the portion of the world is presided over desired once again to make the division of this world.
139-141. In that vast expanse of water, where the mobile and the immobile beings had perished, Brahmā lay down, Brahmā of thousand eyes, thousand legs and thousand
heads, the Puruṣa of golden colour, Brahmā named Nārāyaṇa who was beyond the ken of the sense organs lay asleep.
He became awakened due to the emergence of Sattva. He woke up and surveyed the cosmos that was a void. With the narration of this, the first Pāda (section) of the Purāṇa has been related.
SECTION TWO
ANUṢAṄGA-PĀDA
1. On hearing the first Pāda (section) the main theme of which is the Prakṛti, thus recounted, Kāpeya (Kāśyapeya in Vā.P.) who was delighted had some doubts.
2-3. After propitiating the Sūta by means of words (and desirous of hearing) another story for that purpose, (he said)—“Hereafter O Sage conversant with the Kalpa, recount Pratisandhi to me. I wish to know this, viz.: the interim period between the two Kalpas i.e. the Kalpa that has passed and the Kalpa that is current. I wish to know the Pratisandhi (the period of transit) between these two. Indeed, you are sufficiently well-versed.”
4. On being thus requested by Kāpeya, Sūta, the most excellent among eloquent men, began to narrate the origin of the three worlds entirely.
5. Now I shall describe factually, O men of holy vows, the Kalpa of the past and the Kalpa of the future and the period of transit that is between these two.
6. (I shall also describe) O men of holy rites, the different Manvantaras in the Kalpas. The Kalpa that is current now is Varāha—an auspicious Kalpa.
7. Understand the intervening transitional stage between this Kalpa and the old (ancient) Kalpa that preceded this and passed away.
8. When the previous Kalpa recedes without a Pratisandhi (intermediate period), another Kalpa begins again with Janaloka and others.
9. Two (consecutive) Kalpas have a transitional stage separating them mutually. All beings are completely annihilated at the end of a Kalpa.
10a. The Period intervening between the end of that Kalpa is called1 Pratisandhi.2
10b-11. In a Manvantara, the junctions of those periods of time called Yugas are unbroken. The Manvantaras function with interconnections of the Yugas. The previous Kalpas have been recounted briefly (?) in the Prakriyā-pāda.
12-14. Each Kalpa has a Pūrva-Ardha (former half) and Para-Ardha (latter half). Therefore, when a Kalpa passes by, its latter-half is followed by the former half of the next Kalpa. The other Kalpas also will follow suit with their latter halves increased(?). O Brāhmaṇas, the Kalpa that is present now is the first among them. It has a Pūrva-Ardha and a Para-Ardha. The second one is called Para. This is the period of sustenance. It is remembered that the period of dissolution is thereafter.
15. Prior to this Kalpa was the ancient Kalpa that had passed by at the end of a thousand sets of four Yugas along with the Manvantaras.
16-18. When the Kalpa comes to a close and the time of universal burning arrives (?), the Devas moving about in the aerial chariots, the stars, planets and the constellations, the moon, the sun etc.—all these meritorious souls were twenty-eight crores in number. Their number in all the fourteen
1 The reading: na vidyate ‘The Pratisandhi does not exist between the past and the present Kalpa’ is obviously wrong. Hence the reading of Vā.P. 7.9 (=this verse in Bd.P.) is accepted.
2 This is the definition of Pratisandhi. In Manvantaras, the yuga period connecting two manvantaras is unbroken but at the end of the Kalpa, the universe gets destroyed as described in VV.16 ff below.
Manvantaras is the same. Therefore their total number in all the Manvantaras together was (14 x 28 =) 392 crores.
19. Further, in everyone of the Kalpas, the Devas moving about in aerial chariots are remembered to be seventy thousand more.
20. In the fourteen Manvantaras there were the Devas, the Pitṛs and the sages imbibing nectar (Amṛtapās) in the firmament and heaven.
21. They had their servants (followers), wives and sons. At that time, the Devas in the firmament were beyond the discipline of the Varṇas (castes) and the Āśramas (stages in life).
22. Thereafter, when the annihilation of all living beings along with objects approached, all of them became persons of equal position and condition with those that had attained Sāyujya (the salvation of merging with the divinity).
23-25. Thereafter, due to the inevitability of the recurrence of the intellect1 of the soul (?) the Devas, the residents of the three worlds, become persons identifying with and taking pride in the different positions here.
When the time of sustenance was complete, when the Paścimottara (the latter and later period) was imminent, when the annihilation arrived, the enthusiasic Devas in the last days of the Kalpa, partially abandoned their abodes.2 Thereafter, they became excited and directed their minds towards the Maharloka.
26. (Defective text). They practise Yoga and make use of the great (thing) in the body3 (?) All of them abound in purity. They have achieved the mental Siddhi (achievement).
27. The Mahar-loka was attained by Brāhmaṇas, Kṣatriyas, Vaiśyas and other people born of them, along with those residents of Kalpa.
1 Vā.P.8.23 (= Bd.P. present verse) reads buddhvā ‘Having understood the inevitability.’
2 W.24-31 describe the progress of gods upto Satya-loka, the region of god Brahmā.
3 The first line in the corresponding Vā.P. verse (8.26) reads:
with their bodies stationed in mahas (Maharloka) they practise etc.
28. After going to Maharloka, the fourteen groups of the Devas become agitated. Thereafter, they directed their mind towards Janaloka.
29. In this order the residents of the Kalpa mutually(?) proceeded for thousands of Yugas according to the reckoning of the Devas.
30. All of them abounded in purity. They have achieved the mental Siddhi (achievement of spiritual powers), the Jana (Loka) was attained by those residents of Kalpa together.
31. After staying there for ten Kalpas, they go to the Satya (Loka) once again. After going to the world of Brahmā, they attain a goal from where there is no return.
32. Except the overlordship, they become equal to Brahmā.1 They are equal to Brahmā in regard to features and object (of the sense organs) (i.e. Viṣaya).
33. There they stay with pleasure in the Saṃyamas2 (? worlds of that name). After attaining bliss from Brahman, they become liberated along with Brahmā.
34. In view of the inevitability of affairs concerning (the course of) Prakṛti, they remain (bound along) with honour, worship etc. as is produced at the same time.3
35. Just as in the case of a sleeping person the faculty of knowledge functions without (clearcut) perceptions (Abuddhi-pūrva), so also when they are purified and rendered service, the bliss begins to function.
36. (The bliss begins to function) by the withholdings of differences. These are different in regard to lustrous ones. Along with them their effects and instruments (sense organs) also develop.
37-38. Of those residents of Brahma’s region who observe multiplicity (and separateness) and whose authority has been
1 Cf. Brahma-sūtra IV.4.17-18 where the released soul is stated to have all the Lordly powers except the power of creation of the universe. The powers of the released soul are not unlimited.93 94
withdrawn and who abide by their righteous duties. Those Siddhis have similar characteristics. They are of pure souls and are unsullied. In their Prākṛta form they are equipped with sense organs but they are stabilised in their own souls.
39. After proclaiming itself (or the soul), the Prakṛti is factually observed as different from Puruṣa and as multifarious and as such it functions.
40. Again when the creation begins to function, Prakṛti should be known in its connection with the liberated (?) souls who perceive reality, and who are identical with the existent causes.
41. There, those persons attaining salvation do not return by the same path (of Saṃsāra). There non-existence had been caused once again like that of the blazing flames that had been extinguished.1
42. While those noble souls had gone far above the three worlds along with these, the Maharloka is not occupied by them.
43. When the burning of Kalpa is imminent, the Gandharvas and others, the Piśācas (vampires), the Brāhmaṇas and other human beings become their disciples.2
44-45. (So also) the animals and birds, the immobile beings and the reptiles. While those residents of the surface of the earth stand there at that time, the thousand rays that manifest themselves become (combined and concentrated into) seven rays and each one of the rays becomes a Sun.3
46-48. Rising up gradually, they bum the three worlds. The mobile and the immobile beings, the rivers and all the mountains that had already been dried up due to absence of rain are inflamed and afflicted by the suns. Completely
1 Cf. the concept of Brahma-nirvāṇa in the BG. VV.24-26.95 96
burnt by the rays of the suns, they become helpless. The mobile and the immobile beings of the nature of virtue as well as evil get their bodies burned. In the interval between the two Yugas, they get rid of their sins.
49. They are well known1 and freed from the sunshine by the auspicious (rain) that has great continuity showering incessantly. Thereafter, those people are joined with other people of similar forms and features.
50. After staying there during the night of Brahmā born of the unmanifest one, they become the mental sons of Brahmā at the time of subsequent creation.
51-56. Then, when the residents of the three worlds had become proper2(?) (or equipped) with people, when the worlds had been completely burned down by the seven suns, when the earth had been flooded with rain, when the seas had become desolate, all the waters of the oceans, clouds and the earth move ahead scattered (like arrows). They have the name Salīla. They followed (one after the other). That flood of water gathered together in abundance. When that vast sheet of water covered the earth, it became known by the name Arṇava (sea). This water is called Ambhas because it shone and spread. The water reached everywhere. The root ^Bhā has the sense of Vyāpti (spreading) and Dīpti (shining).
Since it spread over the entire earth all round within itself, water is remembered as Tanus. The root ^Tan is used in the sense of extension. The root ^Śar i.e. Śṛ has different meanings. It means “to become shattered or scattered”.
57-62. In the vast sheet of water, the waters are not quick in motion (śīghrāḥ) therefore, they are called Nāras. At the end of the thousand Yugas, when the day of Brahmā had come to a close, when the night of so much (= the same) duration had been present within the watery expanse, when the97 98
surface of the earth had become lost within that water, when all fires were extinguished, when the wind had become totally calm and motionless, when there had been darkness all round without any light, this (universe) had been presided over by this person. He is Brahmā, the lord. He wished again to divide this world. In that vast sheet of water where the mobile and the immobile beings have perished, Brahmā becomes a person with thousand (i.e. innumerable) eyes, thousand feet, thousand heads one who has conquered all the sense-organs and one with golden complexion.
They cite this verse regarding Nārāyaṇa in this connection.
“The waters are Nāras. We have heard that they constitute his bodies. They are being filled in. Since he stays therein, he is remembered as Nārāyaṇa.
63. The first Prajāpati (lord of subjects) is a person of good mind.99 He has a thousand heads, a thousand feet, a thousand eyes, a thousand faces (mouths) and a thousand arms. He performs a thousand acts. He is explained as a person identical with the three Vedas.
64. He has the lustre and colour of the sun. He is the protector of the universe. He is single. He is the first Virāṭ (cosmic personage). He is Hiraṇyagarbha of noble soul. He is beyond the Ken of mind.
65. In the beginning of the Kalpa, the Lord abounds in Rajas quality and after becoming Brahmā, he brought about the creation of the world. In the end of the Kalpa, he abounds in Tamas, and after becoming Kāla, he devoured it again.
66. It is reported that in the cosmic ocean, Nārāyaṇa with the preponderance of Sattva guṇa divides himself threefold and abides in the three worlds.
67-68. By means of the three (qualities or forms), he creates, devours and sees or protects (the world). In the vast
sheet of water, when the mobile and the immobile beings have perished, at the end of a thousand sets of four Yugas, when (the earth) is covered on all sides with water, Brahmā named Nārāyaṇa shines himself in the universe.
69. All the subjects of the four types (i.e. Svedaja, Aṇḍaja, Udbhijja and Jarāyuja) are covered with Tamas, due to the Śūkti of Brahmā. In the Maharloka, the great sages see Kāla (God of death) sleeping.
70. At that time the great sages referred to above are Bḥrgu and others.1 The great sages, when the Kalpa comes to a close, are the eight sages, Satya and others. The great thing that is surrounded by them when they revolve is the Mahat2 (?)
71. The root ^Ṛṣ the sense of Gati (movement). The above name (i.e. Ṛṣi) is derived from that root.3 Since they move about with their Sattva and since they are great, they are called Maharṣis (Great sages).
72. The sleeping Kāla was then seen by those seven great sages, viz. Sattva (? Satya) and others who are stationed in the Maharloka in the previous Kalpa.
73. Thus Brahmā (continues to function) in thousands of nights. The great sages who were brought by him then saw the sleeping Kāla.
74. Since, in the beginning of the Kalpa, Brahmā evolved fourteen assemblages (worlds)(?) of diverse forms, it is defined as Kalpa.4
75. He is the creator of all living beings again and again, in the beginnings of the Kalpas. The great lord is both Vyākta (manifest) and Avyakta (unmanifest). This entire universe is evolved by him.100 101 102 103
76. Thus the inter-relation between two Kalpas has been recounted. The present has become the antecedent state in between the two.
77. Everything has been recounted briefly in the previous Kalpa in the manner as it was factually. Now I shall recount the current Kalpa. Understand the same.
(Geographical-divisions of the earth—Four Yugas and their duration—Geography of continents—continents, towns and villages—Flora and fauna—people—pastes and stages in Life).
1. He passed a period of time equal to a thousand Yugas as his night. At the end of the night, Brahmā creates the universe through the cause (potentiality) of creation.
2. At that time, in that vast expanse of water, Brahmā became wind and moved about (in that ocean) enveloped in darkness when the mobile and the immobile beings had (already) perished (and became non-existent).
3-4a. He flooded the surface of the earth all round with water. When the elements had been stationed in Satya1 (truth) along with their divisions, he moved about like the glowworm during the nights in the rainy season.
4b-5a. He was moving about quickly as he pleased, thinking by means of his intellect, about the means of stabilization.
Vā.P.8.3 samantāt—all round.
5b-8a. He was searching for the earth. He realized that the earth was within the water. After knowing that one of them was blind (?) the lord who was capable of lifting up the earth assumed the truthful form of a boar as remembered in the beginnings of the previous Kalpas. Then he entered the water. That lord of subjects wished to contact the earth covered with waters. He lifted up the earth and placed it again along with its child1 (Reference to Naraka?).
8b-9a. He deposited the waters of the oceans in the oceans and the waters of the rivers in the rivers separately. After levelling the earth he picked up and gathered the mountains.
9b-11. As the previous creation was being burned formerly by the Saṃvartaka fire, the mountains of that period had been melted by that fire. They were then scattered by the wind. Due to chillness, they became solidified. Wherever the (molten rocks) were spilt there arose a mountain. They are called Acalas2 (not-moving or immobile) because their ridges were immovable. They are remembered as Parvatas because they had Parvans (or joints).
12-14. They are (called) Giris because they had been swallowed. They arc Śiloccaya because they had moved about (Ayana).
Then, after lifting up the earth from within the waters, the lord created seven times seven subcontinents in its seven continents. After levelling the uneven grounds he created mountains all round by means of rocks.
There are only fortynine sub-continents in those continents.3 As many mountains (i.e. 49) are situated at the borders of the sub-continents.
1 Vā.P.8a reads: apas tāsu tu vinyasan ‘He deposited the waters (over the surface of the earth’.
2These verses give ‘etymology’ of the synonyms for a mountain. This Purāṇa is full of semantic etymologies i.e. etymologies based on the meaning of the word and not its form. Sometimes, they are grammatically (even as phonetic derivation) correct, but that is none of the concern of the Purāṇa-writer. Thus acala ‘a mountain’, giri-grī—is understandable but ayanāt tu śiloccayaḥ ‘the mountains are called śiloccaya because of their movements’ is phonetically not defensible.
3Every continent has seven sub-continents. Thus the number of subcontinents becomes 7 x 7 = 49. Their list is described later in chs. 18 and 19.
15-20. In heaven1 etc. they are enveloped in splendour naturally and not otherwise. The seven continents and oceans encircle one another. They are situated after surrounding one another naturally.
The four worlds are the Bhū and others. As before, Brahmā created the moon and the sun along with the planets as well as the immobile beings all round, as Brahmā created the Devas of this Kalpa, who were Sthānins (persons occupying the abodes). He created the following things as well):—the waters, the fire, the earth, the wind, the firmament, the heaven, the Dyaus (the ethereal world), the quarters, the oceans, the rivers, the mountains, the souls of medicinal herbs, the souls of trees and creepers, the units of time such as Lavas, Kāṣṭhās, Kalās and Muhūrtas, the twilight, the nights, the days; the halfmonths, the months, the Ayanas (transits, one in the six months), the years and the Yugas. He created the abodes and (the dwellers therein) who take pride in the abodes separately by laying claims to them.
21. After creating the souls for the abodes, he created the period of Yugas namely Kṛta, Tretā, Dvāpara and Tiṣya (i.e. Kali).
22. At the beginning of the Kalpa, he created the subjects at the outset. Those subjects of the previous Kalpa have been recounted to you by me.
23-24. In that Kalpa that was being dissolved (i.e. terminated), the subjects were burnt by the fire. Those that had not reached Tapo-loka and those that remained on the earth, return at the time of the subsequent creation for the sake of being visible.2 Those subjects who stay there for being visible, do so for the sake of subsequent creation.
1 Vā.P.8.15 reads—sargādau sanniviṣṭās te ‘They (mountains) were assembled there at the beginning of creation’. This reading is better than that in the Bd.P. here as Svarga (Heaven) is not relevant in the context.
2VV.23 ff. This is the inexorable law of Karma. There may be the
dissolution of the universe at the end of a Kalpa, but the beings whose Karmas have not been exhausted (i.e. who have not attained Mokṣa) are reborn in the subsequent Kalpa. This idea has been emphatically repeated in this Purāna.
25. Being created, they exist for the sake of their progeny. They are regarded as having achieved the four Puruṣā-rthas viz.: Dharma, Artha, Kāma and Mokṣa.
26. The Devas, the Pitṛs and the human beings (are created) in order; thereafter, they equipped themselves with penance; they filled the abodes at the outset.
27. Indeed, those human beings become Brāhmaṇas and souls of spiritual achievement. Due to their Karman contaminated by the faults of hatred and too much of attachment1 they went to heaven (?)
28. While returning in an embodied state, they are born in every Yuga. With the remnants of the fruits of their Karman, (they are born again and again); they are well known as Tadātmakas (? Identified with them).
29-30. The people bound by the advent of (a new) Kalpa are born from the Janaloka. That which is their cause in the waters is indicated by means of the Karman2(?). From the Janaloka, they are born through auspicious and inauspicious Karmans. They assume physical bodies of diverse forms, in the different species.
31. The subjects beginning with the Devas and ending with the immobile beings are born (influencing) themselves mutually. Their pure (or sanctified) Karmans usually predominated.
32. Therefore, they attained only those names and features (which they had before). Again and again they are born with names and forms in the (different) Kalpas.
33-34. Thereafter, is the creation of Brahmā who is desirous of creating the Upasṛṣṭi (subsidiary creation). Even as he was meditating on those subjects, since he was of truthful meditation, a thousand couples came out of his mouth. It is but natural that they were people of great brilliance with the Sattva quality predominant.
1 For āsaṅga-dveṣa-yuktena, Vā.P.8 reads: saṅgādveṣa-yuktena ‘(acts) motivated by non-hatred.’
2 For
Vā.P.8.30a reads:
‘Place of residence should be known as its cause’ etc.
35. He created another thousand couples through his eyes. All of them had the Rajas quality predominant. They were Śuṣmins (lustrous ones) and Amarṣins (intolerant).
36. He created a thousand (couples) of Asats (not good ones) from his arms. Dominated as they were from Rajas and Tamas, they are remembered as gṛha-śila1 (attached to houses).
37-38. The couples alone gave birth frequently till the end of their lives. Kūṭakas (? deceitful ones) and Akūṭakas (non-deceitful) are born (of those couples) who are mortals (about to die). Since after generating the family, they abandoned their bodies. Even since then there is the occurrence of copulation in this Kalpa.
39. In the Kṛta age,2 it is by mental meditation that pure objects of senses such as Śabda (sound and others) each of which is of five characteristics (became available).
40. Thus with mental emotions, those subjects without progeny stay dear3 (?) So also the families were born with which this universe was filled up.
41. They resort to rivers, lakes and oceans as well as to mountains. Then those subjects have very little pleasure in that war(?) but they move in it.4
42. They say that the earth with Rasa (juice, water,) is their food. Desirous of mental siddhis those subjects move about as they please.
43. In the Kṛtayuga, the subjects (human beings etc.) had equal length of life, happiness and beauty. In the first Yuga, at the beginning of the Kalpa, there was no Dharma and Adharma.
1 īhā-śīla (indulging in desires) in Vā.P.7.39.
2 VV.39-57 give a rosy picture of the Kṛta Yuga.
3 The corresponding verse viz. Vā.P.8.46a reads:
“in this way formerly the preliminary creation was mental (after that it was born of copulation. The whole world is filled with that).”
4 Yuddhe in the text is strange; it should be Yuge. The corresponding verse in Vā.P. (8.47b) reads:
“They wandered (lived) in that Yuga when there was no excess of heat, cold or rain”.
44-45a. In every Yuga, they were born with their respective rights and authority. They say that the Kṛta yuga at the beginning, had four thousand years in accordance with the reckoning of the gods. The two periods of junction consisted of four hundred years.
45b-46a. There were thousands of subjects of great repute. They had no hindrance anywhere. There were no mutually clashing opposites. There was no Krama (one gradually succeeding another).
46b-47. Those subjects had no regular abodes and resorts. They were residents of mountains and seas. They were immune from sorrow. (The quality called) Sattva was predominant in them. The subjects were exclusively happy. They always moved about as they pleased. They were always delighted in their minds.
48. There were neither animals nor birds. There were no reptiles then. There were no plants etc. There were no drunkards, mad and furious persons. This is the manner of Dharma.
49. For their sustenance, there were flowers and fruits along with bulbous roots. The time was entirely and exclusively pleasant; it was neither too hot nor too chill.
50. Whatever they desire is achieved everywhere and for ever. By their meditations, everything grows up from the nether worlds through the earth.
51. (The vegetation) caused strength and fineness of complexion unto them. It destroyed their sickness and old age, Those subjects had stable (everlasting) youth with their bodies not requiring purificatory rites.
52. In their case, even without copulation subjects (progeny) are born through mere mental conception. The birth and features are the same (in regard to everyone). They are on a par (with one another) and they are pleased and happy.
53. At that time, there is truthfulness, absence of greed, satisfaction, happiness and self-control. In regard to beauty, longevity, aesthetic accomplishments and other activities, all of them are devoid of any mutual difference.
54. The sustenance of the subjects was (abuddhipūrvika) without any conscious intellectual effort. Since the door is open1 (i.e. there are facilities to auspicious and evil activities) there is lack of conscious effort.
55. At that time there was no systematic classification of castes and stages of life. There were no thieves. They used to deal with one another without any intimate desire or hatred.
56. In the Kṛta yuga, all the subjects are born with equal beauty, features and span of life. They are devoid of inferiority and superiority. Usually they are happy, they are free from sorrow.
57-58. They have neither gain nor loss; neither friends nor enemies; no likes or dislikes. Since they are devoid of desire, their sense-object functions mentally. They do not violently injure mutually nor do they favour one another then.
59. In the Kṛtayuga, knowledge is the greatest thing.2 In the Tretā, it is said to be the institution of Yajña (sacrifice) (as the greatest thing). In the Dvāpara, war began to function; and in the Kaliyuga, it is stealth alone.
60. The Kṛta Yuga is characterised by Sattva quality; the Tretā Yuga by Rajas quality, the Dvāpara by (a mixture of) Rajas and Tamas qualities, while the Kali, (only) by Tamas quality. Thus the situation of the Guṇas in the Yugas should be known.
61-64a.3 This is the time in the Kṛta Yuga. Understand (the period of) its junction. Four thousand (divine) years constitute the Kṛta Yuga. The parts of its junction are eight hundred years, according to divine reckoning. It comprises of four thousand human years. (?) Then, among them there are
1 Vā.P.8.61a (a corresponding verse) reads:
... .kṛtayuge karmaṇoḥ for Kṛta-dvāre karmaṇaḥ in the Bd.P. which is obscure: The verse means: “In the Kṛta Age, there was no inclination both to pious and impious deeds”.
2 VV.59-60 give a comparative statement of the special features of four Yugas.
3VV.61-71 describe the state in the period intervening between Kṛta and Tretā.
neither sudden clamour and outcry, nor contrarities (?). Then, when that Kṛta yuga along with the part of the junction has passed, the entire Yugadharma (Duty etc. characteristics of the Yuga) becomes reduced to a quarter.
64b-65. That is the time of junction of the Yuga, the Sandhyā (transitional period) of what has passed off. Thus when the Sandhyādharma (Duty characteristics of the transitional stage from Kṛta yuga) is reduced to a quarter (?) it vanishes within the Kṛtayuga without any vestige1.
66. When the junction has passed away, there was mental progeny. The achievement of spirituality was in another Yuga called Tretā, next to Kṛta.
67. The eight mental Siddhis that had been recounted (as existent) by me in the beginning of the creation, become reduced gradually.
68. In the beginning of the Kalpa, there is one single mental Siddhi, in the Kṛta Yuga, in all the Manvantaras in accordance with the division of the four Yugas.
69. The origin of Karmasiddhi (achievement of Karman) in Kṛta is brought about by the conduct of the people of different castes and stages of life (?). The Sandhyā (junction) of the Kṛta is reduced by a quarter (?)
70. These parts of the junctions of Kṛta take up the three (? other parts) and those Yuga Dharmas as well as penance, learning, strength and longevity decrease and decline.
71. When the Kṛta yuga and its transitional pan have passed, O excellent sages, it is the beginning of Tretā yuga along with its parts.
72-73. When the part of Kṛta yuga has passed off and those seven (? siddhis) remained lingering at the beginning of the Tretā yuga that had begun to function in the early pan of the Kalpa, the (one remaining) Siddhi perishes due to efflux of time and not otherwise; when that Siddhi disappeared another Siddhi was born.
1 The corresponding verse Vā.P.70b-71a:
“When at the end of the yuga, when even the transitional period also expires, the quarter of the dharma characteristic of this transitional period of the yuga, remains.”
74. (Defective) Parts of waters returned (to the firmament) in the form of clouds. From the thundering clouds the showering of rain began to function.
75. When the surface of the earth had been perfected (watered) by that rain occurring only once the subjects came into being. Thereupon, the trees became designated as their abodes.
76. All kinds of worldly enjoyment of those subjects emanated from them (the trees). In the beginning of the Tretā yuga, the subjects maintained themselves with them.
77. (Defective) then, after the lapse of a great deal of time, due to their own change, they had a sudden emotion in the form of a great desire for close contact.
78. In the case of women (of the modern days) menstruation occurs till the end of their life (?) But then (i.e. in the Tretā yuga), that did not take place on account of the power of the Yuga.
79. But in the case of those women (of later days), the menstrual flow began to function month by month. As a consequence thereof, sexual intercourse also takes place then.
80-81. They had the physical contact every month because of their emotional feelings at that time. When there is no menstrual flow at the proper time, the conception took place. On account of their contrary nature (?), all those trees designated as their abodes and evolved at that time, perish thereafter.
82. When they had perished, the subjects became bewildered and agitated in all their sense-organs. They began to meditate on their Siddhi. They were truthful in their meditation then.
83-84. Those trees designated as their abodes appeared in front of them. They yielded clothes, fruits and ornaments. Similarly, honey of great potency of metaphysical1 significance was produced in every leafy cup. It was accompanied by the juice of the Gandharvas(?).2 [Gandharvāṇām rasānvitam in Bd.P. It should be Gandha-varṇa-rasānvitam. ]
ānvīkṣikam in Bd.P. should be amākṣikam (‘with no flies in it).
The verse contains misprints. The original verse seems to be as in Vā.P.8.90:
The honey was endowed with good flavour, colour and taste and had no flies in it.
85. Those subjects maintained themselves with that at the beginning of Tretā yuga. With that Siddhi they became hale, hearty and weH-nourished. They were free from feverish ailments.
86. Thereafter, on other occasions also, the subjects became overwhelmed by greed thus, once again. They seized the trees and took by force the nectar and honey.
87. On account of this misdemeanour on their part brought about by their covetousness, the Kalpa trees (wish-yielding trees) perished here and there along with the Lord1(?)
88. When that achievement (Siddhi) was reduced to a very little quantity with the passage of time, they maintained themselves with this. Their Dvandvas (rivalries or mutual opposites) rose up tremendously.
89. The chillness, the wind and the sunshine were severe. Therefore they were much tormented. Being afflicted by the mutually opposed pairs of feelings and reactions, they bewailed their wounds2 (?)
90-93. (Defective) they had been vexed in their minds when formerly they had no abodes. They were wandering about as they pleased. After building houses to remedy the (evil effects of) Dvandvas (like heat and cold), they stayed in the abodes as they pleased as they could secure. (When they had no abodes) they resorted to difficult passages in mountains and on rivers (?) dripping with honey3, in plains and even in (hilly) regions where water was available. They lived as they pleased and as much as they could enjoy. They began to build those abodes in order to ward off cold (blizzards) and hot (winds). Thereafter, they built hamlets and cities.
1 Vā.P. 8.93b madhunā ‘along with the honey’.
2 Vā.P.8.95 cakrur āvaraṇāni ca ‘created shelters and covers.’
3 madhu-dhunvatsu in the text is absurd in the context. Vā.P.8.97 (a corresponding verse) appropriately reads: marudhanvasu—‘in sandy deserts and wildernesses’.
94-95. They built villages and cities with their due shares, extent and dimensions and built other settlements as well, in accordance with their knowledge. After measuring with their own fingers (in the beginning), they made thereafter other units also for the sake of measurement.104 105 106 107
96-100. (Defective) with Aṅgulas (finger-width) as the basis they made the units, Pradeśa, Hasta, Kiṣku and Dhanus. Ten joints of the fingers (Aṅgulas) constitute what is called Pradeśa. The space delimited by the tips of the extended thumb and index finger is called Pradeśa. The same with (the tip of the extended) middle finger is remembered as Tāla. The same with (the tip of the extended) ring finger is Gokarṇa. The same with (the tip of the extended) small finger is called Vitasti. It has twelve Aṅgulas.
Twenty-one Aṅgulas make the unit Ratni. Twenty-four Aṅgulas make one Hasta. Two Ratnis or forty-two Aṅgulas make a Kiṣku. Four Hastas make one Dhanus or (?) Daṇḍa. The same is a pair of arrows (Nālikās). Two thousand Dhanus make one Gavyūti. This had been made by them then.
101. Eight thousand Dhanus make one Yojana as determined by them. With this Tojana (as the unit of measurement) settlements (i.e. colonies) were made thereafter.
102. Among the four (types of) fortresses, three are natural and the fourth (type of) fort is artificial. I shall mention its decisive features.
103. It has a thick elevated rampart (esp. a surrounding wall elevated on a ṃound of earth) with cavities (or openings).
It is surrounded with a moat on all sides. It has a beautiful front-door and a gynaeceum in which girls are kept.
104. (Defective text)1 The moats two Hastas in breadth are excellent in the case of the Kumārīpura. The total breadth of the current of water in (the moat) may be eight, nine or ten (?).
105-106. (I shall mention)2 the girth and length of hamlets, cities, and villages entirely as well as those of the three types of (natural) forts viz. mountains, waters (i.e. rivers) and waste-lands such as deserts etc., and the artificial forts as well. The diameter shall be half a Yojana. Its length shall be one and one eighth Yojanas.
107. The extent of a Pura (city) shall be half of the maximum length(?). There must be a river(?) flowing to its east or north. It should be divided into a hypotenum and segments. It must be laid out in the shape of a spread fan.
108. A city that is long, diamond-shaped or circular is not praiseworthy. A city endowed with the symmetrical parts and quadrangles and heaven-like, commendable was made by them.
109. The Vāstu (site of a building; dwelling place) that is not more than twenty four Hastas is short; that of one hundred and eight (Hastas) is great. In this matter they praise the middle one and the short one which has no (wooden structure).
110. The chief settlement should be eight hundred Kiṣkus. The hamlet should be of half the diameter of the city. The Pāna3 (? Drinking place) shall be above it(?).
111. The hamlet shall be a Yojana (about 12 km) from the city and the village shall be half a Yojana from the hamlet. The outermost boundary shall be two Krośas (1 Krośa = 3 kms). The boundary of a field is four Dhanus.
. The corresponding verse in Vā.P. 8.110 runs as follows:
Different opinions about the breadth of the moat in front of Kumāripura are given here as 2, 8, 9, 10 hastas, the last being the best.
. VV. 105-116 delineate the ancient ideas of town (and village) planning.
. Vā.P.7.116b (in the corresponding verse) reads: grāmaṃ for Pānaṃ of the Bd.P. It means: “a grama should be beyond that”.
112. The pathway along the quarters (i.e. East-west and North-south) was made twenty Dhanus wide by them. The road in the village was also twenty Dhanus (wide). The path in the boundary was only ten Dhanus (wide).
113. The glorious royal road was made ten Dhanus wide. The movement of (traffic of) men, horses, chariots and elephants (shall be) without any hindrance.
114. The branch-streets were measured by them (and made) four Dhanus (wide). The roads joining the high-ways shall be three Dhanus (wide) and their branches two Dhanus wide.
115. (Defective text) The Jaṅghāpatha1 (? the thigh-road) has four Pāḍas width; the passage between rows of houses is three quarters (wide). Dhṛtimārga2 (? path of courage) if more than one sixth. The Padika (Foot-Path?) is remembered thus in due order.
116. The enclosure for excrement is a quarter all round. After those places have been made, the houses and dwellings (should be constructed).
117. They thought over it again and again about the trees designated as their houses as to how they were before, and began to build like them.3
118. The branches of trees have gone down. Others have gone this way. Still others have gone up. In the same way, some have gone obliquely.
119. With their intellect, they have observed carefully how the branches have gone. Apartments were constructed by them in the same way. Hence they (the apartments) are remembered as Śālās.
120. Thus Sālās (apartments, dwellings) became well-known from the branches. So also the abodes. Therefore they are remembered as Śālās. That is remembered as their Śālātva4 (state of being a Śālā).108
121. Since people are delighted therein (Prasīdanti), they are designated as Prāsādas (palaces). Therefore, the abodes, apartments and palaces are designated as Prāsādas.109
122. When the wish-yielding Kalpa trees perished along with the honey,(the subjects) attached by the Dvandvas (mutual opposed pairs of feelings etc.) began to think about the means of agriculture and other occupations for livelihood.
123. The subjects created were seen agitated due to exhaustion and sorrow. Thereafter, the Siddhi appeared in front of them in the Tretā yuga.
124. Another (type of) rain became the means of achieving all objects for them. The waters of the rain were sweet and were as much as they wished for.
125-126. Thus a (new) way of life and conduct began to function during the creation of the second type of rain. Due to the contact of the earth with the small collections of water that gathered together on the surface of the earth, the medicinal herbs began to grow. Those medicinal herbs began to put forth blossoms, roots and fruits.
127. The fourteen (types of lands in) villages and forests (began to flourish) without being ploughed and without the seeds being sown. The trees and the bushes put forth flowers and fruits at the proper seasons.
128. In the Tretā yuga, medicinal herbs and plants began to appear themselves on the earth. In the beginning of the Tretā yuga, the subjects sustained themselves with those plants and herbs.110
129. Thereafter, due to the inevitability of affairs and due to the Tretā yuga those subjects began to have passion and covetousness for ever.
130. Then, they forcibly seized rivers, fields, mountains, trees, bushes and medicinal herbs as much as they could (in accordance with their strength).
131-132. Previously I have already explained to you about the spiritually enlightened souls in the Kṛtayuga. They were born as mental sons of Brahmā and they had come here (to the earth) from the Janaloka. They were quiescent lustrous Karmins (devoted to the pursuit of holy rites) and (unhappy and dejected). Returning from there (i.e. Janaloka), they were born again in the Tretā yuga.
133. In the previous births, due to the glory of their auspiciousness (i.e. meritorious acts) as well as sins they were conceived as Brāhmaṇas, Kṣatriyas, Vaiśyas, Śūdras and malicious people.
134-135. Then (among them some became) powerful, truthful in conduct, non-violent, devoid of greed and persons who had conquered their selves. They used to abide by those that were remembered1 (? Smṛti texts?). They never accepted charity. Their tasks were carried out by those who were weaker than they. They (these weaker people) approached them speaking to them (?)
136-137. Those others who were less brilliant than they, remained serving them. Thus when they were mutually related and also resorted to each other, due to that fault the medicinal herbs diminished much then. Like sands they perished on being held in the fists.
138-139. Then due to the power of the Yuga, the fourteen, (types of people, animals etc.) villages and forests began to pluck (and destroy) the flowers, fruits and roots (of those trees). Then, when they perished the subjects became perplexed. All of them were overwhelmed with hunger; then they went to the self-born (deity i.e. Brahmā).
140-141. In the beginning of Tretā yuga, those subjects desired for some means of livelihood. The self-born lord Brahmā knew their desire. He pondered over this (situation) by means of his vision that can see everything directly. He understood, that the medicinal herbs have been devoured (i.e, drawn within) by the earth. He made them grow once again.111
142. After making the Sumeru mountain (as) the calf, he milked this earth in the form of a cow that yielded seeds on the surface of the earth in the form of the milk.111
143. The lord made those seeds grow as the medicinal herbs (and other plants) that ended when the fruits became ripe. (That is, the plants yielded fruits but once and then they perished) they are the group of seventeen.
144-145. The following types of seventeen grains and pulses constitute the group of seventeen, viz.. Rice, barley, wheat, Bengal-gram, gingelly Priyaṅgu (Long pepper), Udāra (?), Koraduṣṭa (a kind of grain eaten by the poor people i.e. Kodrava), Vāmaka (?), the black gram, the green gram, the Masūra (dāl), Nīvāra (rice), the horse-gram, the Harika2 (?) and the Caraka2(?).
146a. Thus these were remembered as the species of rural medicinal herbs (Grāmya-Oṣadhi).
146b-147. Śyāmāka (a variety of rice), Nivāra (another variety of rice), Jartila (wild sesamum), Gavedhuka (?) Kuruvinda (a king of barley), Meṇuyava (Bamboo seeds, Tāmātīrkāṭaka(?)3 etc. are remembered as the fourteen types of medicinal herbs of the villages and forests.
148. All these fourteen varieties (of medicinal herbs and plants) peculiar to villages and forests grew at the beginning of the first Tretā yuga. They are not grown by ploughing.
149. The trees, hedges, creepers, winding plants, spreading creepers and (various) species of grasses yielded roots, fruits,4 shoots etc. unto them. They plucked their fruits.112 113 114 115
150. Those seeds which were milked out of the earth formerly by the self-bora lord, began to grow as medicinal herbs putting forth flowers and fruits at the proper seasons.
151. When, the medicinal herbs created before did not grow and flourish again, he made means of livelihood for them by means of agricultural occupations.116 117
152. The self-born lord (blessed them) with the power of working with their own hands and achieving great results. Thenceforth, the medicinal herbs became Kṛṣṭapacyas (ploughed and grown).
153. After achieving his purpose in the matter of agricultural occupation, the Prajāpati (lord of the subjects i.e. god Brahmā established the bounds of decency by means of which they protected one another.
154. Among them some were very powerful and they seized the realm. He established them as Kṣatriyas and it was their duty to protect others.
155. (Defective).113 All those subjects who had been created will be worshipping you. ‘Tell the truth in accordance with the fact’. Those (subjects) who said this were the Brāhmaṇas.
156-158. Some stood by in the activity of protecting others who were weak. They destroyed Kīṭas (worms). They were established on the earth. The people call them Vaiśyas and cultivators of soil. They were the achievers of livelihood. Those who were engaged in the service (of others), those who ran errands and served others, were devoid of brilliance and deficient in virility. (Since they were deficient they served others). He called them Śūdras. Lord Brahmā ordained and prescribed their respective duties and holy rites.
159. Although the establishment of the classification into the four castes had been made by him (Lord Brahmā), the subjects, out of delusion, did not conform to those rules.
160. The subjects who lived in accordance with the duties of the (different) castes became antagonistic to one another. Lord Brahmā understood everything factually.
161-162. He ordained that meeting out punishments, maintenance of armies and waging wars should be the means of sustenance for the Kṣatriyas. Performance of Yajñas, teaching of the Vedas and acceptance of charitable and monetary gifts—lord Brahmā prescribed these as the holy duties and rites for those Brāhmaṇas. Breeding of cattle, carrying on trading activities and cultivation of the soil—he granted these to the Vaiśyas.
163-165. Again he ordained that arts and crafts should be the means of livelihood for the Śūdras.
To the Brāhmaṇas, Kṣatriyas and Vaiśyas he prescribed the common duty of performing Yajña and studying the Vedas as well as giving charitable gifts. To the others the common duty ordained was performance of their duties for livelihood. After prescribing these duties and holy rites, the lord ordained their abodes in the other worlds above:
The Prājāpatya (that belonging to Prajāpati or Brahmā) world is remembered as the abode of the Brāhmaṇas who performed their holy rites and duties.
166. The world belonging to Indra is the abode of Kṣatriyas who never flee from the battlefield. The abode of the Vaiśyas who sustain themselves by their respective duties is the Māruta world (i.e. the world belonging to the wind god).
167. The abode of the Śūdras who abide by their duty of rendering service is the world belonging to the Gandharvas. These are the abodes (after death) of the people of the different castes who remain good and maintain the conduct of life befitting their respective station in life.
168. When this mode of disciplined life of the four castes had been well-established, the people of the different castes strictly adhered to the duties of their respective castes because they were afraid of punishment otherwise. Then, after the castes had been established, he stabilised the stages of life.
169. The Lord established as before the following four Āśramas118 (stages in life) viz. the householder, the celibate religious student, the forest hermit and the ascetic.
170. (Defective text) the people of the four castes performed the duties of the respective castes. After doing their duties they erected their residences and maintained their stages of life and then enjoyed themselves.
171. Brahmā established those Āśramas. He directed and guided those who swerved from these and recounted righteous virtues to them.
172-173. He instructed them in the methods of self-restraint, observances, and controls of sense-organs etc.
Among the four castes, the stage of the life of a householder stood at the outset because it was the source of origin for the sustenance of the other three Āśramas119 (stages of life). I shall mention (the duties) in due order along with the holy vows and observances.
174. The following are the duties of the householder in brief: Marriage, maintenance of sacrificial fire, hospitability to guests, performance of Yajñas and continuation of his race (procreation).
175. The duties of the religious student are as follows: He must wear the girdle (of the muñja grass) and hold the staff. He must wear the skin of an antelope. He must sleep on the ground. He must serve his preceptor. He must beg for alms. He must be eager to acquire learning.
176. These are the duties of the forest hermits; wearing barks and leaves or skins of antelope (for clothes), maintaining themselves by means of roots, fruits and medicinal herbs found in the forests, bathing both at dawn and dusk and performance of Homa.
177-178. The duties of the mendicant (recluse) are as follows: He must beg for alms when the noise of pestles has died down. He must not steal. He must maintain cleanliness.
He must not err or be elated. He must refrain from sexual intercourse. He must have mercy on all living beings. He must have forbearance. He must listen to the instructions of the preceptor. He must serve the preceptor. He must be truthful. This righteous conduct of ten items (as enumerated above) was laid down by the self-born lord as the duty of a recluse.
179. Five of them pertain to Bhikṣus viz.: begging, knowledge (of vedas) and religious vows.1
He mentioned their abodes after death as well as Aśuṣmi (absence of lustre) (?)
180. There are eighty-eight thousand sages who live in perpetual celibacy. The place remembered as their is alone the abode of those who live with their preceptor (i.e. Brahmacārins).
181. The place remembered as the abode of the seven sages (the great Bear) is (assigned as) that of the forest-dwellers. The world of Prajāpati is the abode of house-holders and Brahma’s abode is that of the ascetics.
182.2 (Defective text)The abode of the Yogins has not been created (?) without conquering them, it does not exist (?) Those abodes of the persons of different stages of life are indeed in the abode of Brahmā.
183. Only four paths have been created as Devayānas (paths of the Devas). Only four paths are remembered as Pítṭyānas (paths of the manes).
184. Formerly, in the first Manvantara (these had been created) by Brahmā who administered the worlds. Ravi (the sun) is remembered as the entrance to those paths that (are known as) Devayānas. The moon (Candramas) is mentioned as the entrance of Pitṛyānas.
185-186. Thus even though the castes and stages of life had been clearly defined, the subjects adhering to the duties of the different castes did not flourish. Then, in the middle of120 121
Tretā yuga he evolved another mental creation from the bodies of his own self and similar to himself.
187. In that first Tretāyuga, when it gradually reached its middle period he began to create mental progeny other than (what was before).
188. Then the same lord created the subjects with predominating Sattva and Rajas qualities. They had the pursuit of virtue (Dharma), wealth, love and liberation and they accomplished their professions for livelihood.
189. They were the Devas, the Pitṛs, the sages and the Manus (i.e. human beings?) In regard to their characteristics they were in accordance with the respective Yugas. By these, the subjects (in the universe) flourished.
190-195. (Defective) Formerly, I had mentioned to you about those people who in the previous Kalpa resorted to Janaloka. As when he meditated upon them, all these created beings, approached him for the purpose of being born (again). In the course of Manvantaras, they were first junior-most1 (?) They were well-renowned by the people of their race (?). They had all the faculties of cleverness or otherwise, unimpaired. They had minor calamities due to the defect of the fruits of their own activities. Those who were present consisted of Devas, Asuras, Pitṛs Yakṣas, Gandharvas, human beings, Rākṣasas, Piśācas, animals, birds, reptiles, trees, worms of hells etc. For the sake of food of the subjects, he created Vidātmans1 (knowing souls) (?)121
1. Even as he was meditating, the mental progeny were born along with those causes and effects arising out of his body.
2-4. There cropped up Kṣetrajñas (Individual souls) of the Kṣetra (Cosmic body) of this intelligent person i.e. Brahmā). Thereafter, he was desirous of creating thousands and thousands of the four groups of living entities viz. the Devas, the Asuras, the Pitṛs and the human beings. Prajāpati engaged himself therein and meditated upon the creation. While meditating thus, an effort arising out of his Tamas constituent was involved. So, at the outset the Asuras were born as his sons from Prajāpati’s loins.
5. Asu is considered by scholars as the vital breath. Therefore, those who were born of it were Asuras.122 He discarded that physical body whereby the Asuras had been created.
6-7a. That physical body discarded by him immediately became Night. Since that physical body had the Tamas element predominant, the night too consisting of three Yāmas (watches of night of the duration of three hours each) became Tamobahulā (one in which darkness prevails).
Therefore at night the subjects (people) are themselves enveloped bv darkness.
7b-9. After creating the Asuras, he adopted another body that was unmanifest, with the Sattva element predominant within it. Then he engaged himself with it. As the lord joined himself to it, he felt very happy. Thereafter from his shining face the Devatās (gods and goddesses) were born. Since they were born of the refulgent face (Divyataḥ) they are glorified as Devas.
10. The root ^“Div” is used in the sense of “to play”.123 Therefore, the Devas were born of his divine (lit. “shining”) body (and called Devatās).
11. After creating the Devas, he discarded that divine body. That physical body discarded by him became “day”.
12. Therefore, people worship the Devas with holy rites performed during the daytime. After creating the Devas, he adopted another body.
13-14. He adopted another body that was solely constituted. by the Sattva element and engaged himself therein. The lord meditated upon those sons considering them like father (of fatherly nature). The Pitṛs were born of that body in the juncture of night and day; therefore those Pitṛs are Devas. That state of being Pitṛs is declared about them.
15. He discarded that body whereby the Pitṛs were created. The body that had been discarded by him forthwith became the twilight.
16. Hence, the daytime is considered as belonging to the Devas and the night is remembered as belonging to the Asuras. The body that belongs to the Pitṛs and that is in between those two is the most important.
17. Hence the Devas, the Asuras, the sages and the human beings, while practising Yoga, worship that body which, is in between dawn and morning (day-break).
18. Hence, Brāhmaṇas perform sandhyā at the junction of the night and day. Thereafter, Brahmā engaged himself in another body of his.
19. That body which the lord created mentally was solely constituted by the Rajas element. They (the progeny so created) are his sons through the mind. Since they were begotten (Prajananāt), they became Prajās (subjects).
20. Since, he meditated (before creation) (Mananāt), they are called Manuṣyas (Men); they became well-known as Prajās because they were procreated. After creating the subjects again, he discarded his own body.
21. That body discarded by him became the moonlight immediately. Hence, the subjects become delighted when the moonlight comes out.
22. Thus these physical bodies discarded by that noble-souled person immediately became night, day, twilight and moonlight.1
23. The moonlight, the twilight, and the day these three are constituted solely of the Sattva element. The night is constituted of Tamas only. Hence that is Niyāmika1 (that which checks, restrains and restricts).
24. So, the Devas were created by means of the shining divine body with pleasure and sportiveness through the face (mouth). Since their birth was during the day time, they are powerful during the day time.
25. Since the lord created the Asuras at night from his loins through the vital breaths, and as they were born during the night, they are invincible during the night.
26-28a. These following, viz.: the moonlight, the night, the day and the twilight—these alone become the causes (of origin) of all future Devas, Manes, human beings along with the Asuras in all the Manvantaras that had passed by and that have not yet come. Since these four spread and shine there, the water is called Ambhas. The root ^bhā is used in the sense of spreading and shining.2
1. VV. 22-27 summarise the four main creations from god Brahma’s body and their other features as follows:
2 He emended as triyāmikā ‘consisting of three Yāmas’ as in verse 6 above, Vā.P.9.22 (an identical verse) also reads triyāmikā.
Creation |
Born from Brahma’s part of the body |
When discarded His Body transformed into |
Prevailingguṇas. | |
|
i. |
Asuras |
Loins & vital breath |
Night |
Tamas |
|
ii. |
Devas |
Shining face |
Day |
Predominant Sattva. |
|
iii. |
Pitṛs. |
Mind |
juncture of day and night |
Pure Sattva. |
|
iv. |
Human beings. |
mind |
moonlight (but dawn in other Purāṇas) |
Rajas. |
|
2. Popular |
derivation of ambhas. | |||
28b-29a. After creating the waters, the lord created the Devas, the Dānavas, the human beings, the Pitṛs and various kinds of other subjects.
29b-30. The lord discarded (that body) the moonlight and attained another physical body predominently constituted of Rajas and Tamas. Thereafter, he engaged himself therein (he united himself to it.). Therefore, he created in darkness those who were overwhelmed by hunger.
31-34. Those created beings, overwhelmed by hunger, attempted to seize the waters. Those among them who said—“we shall protect these waters”, are remembered as Rākṣasas. Those night-walkers (demons) who felt hunger within themselves and who said “Let us destroy the waters, let us be delighted in our mutual company”, became Yakṣas and Guhyakas of ruthless action due to that work. The root ^rakṣ is considered to have the meaning “to protect.” The root ^“kṣi”
has the meaning “to destroy”. Since they protected (Rakṣaṇāt) they were called Rākṣasas. Since they destroyed (Kṣapaṇāt), they are called Yakṣas.124
35-36. On seeing them (the ruthless Yakṣas), the intelligent self-possessed lord became displeased. Due to this displeasure, his hairs became shivered. Those shivered hairs moved up and ascended again and again. Those hairs that dropped off from the head moved and crawled up. They are considered Vyāla, because they were (originally) Bālas or Vālas (hairs). Since they drooped off (Hīmtvāt) they are remembered Ahis (serpents).125
37. They are Pannagas126 127 because they moved and wriggled. The state of being Sarpas is due to the fact that they crawled. Their abode of repose is in the earth under the sun, the moon and the clouds4.
38. The terrible fiery foetus born of his (Brahmā’s) anger entered in the form of poison in those serpents who were born along with them.
39. After creating the serpents out of his anger a set of terrible beings whose diet was flesh and who were furious by nature were created. They had the tawny colour.
40. Since they had been born (Bhūtatvāt), they are remembered as Bhūtas; and as they ate flesh (Piśitāśanāt), they were called Piśācas. Even as he (Brahmā) was singing words, the Gandharvas were born as his sons.
41. The root Dhay is recited by poets in the sense of ‘drinking’. Since they were born drinking the (musical) words, they are remembered as Gandharvas.
42. After creating these eight divine beings, he created the Cchandas (Prosody, Vedas) as he pleased (Cchandataḥ). He created the birds through his age (? Vayasā).
43. After creating the birds, he created the groups of animals. He created goats out of his mouth and the sheep out of his chest.
44-45. Brahmā created the cows from his belly and the horses, donkeys, Gavayas (a species of ox), deer, camels, boars and dogs along with the elephants from his sides as well as feet. Other species of animals too were created. The medicinal herbs (and plants and creepers) with fruits and roots were born out of his hairs.
46. Formerly, at the beginning of this Kalpa, at the advent of the Tretā yuga, he created the five types of medicinal herbs and then engaged himself in the sacrifices.
47-48. The cow, the goat, the man,128 the sheep, the horse, the mule and the donkey—these are remembered as seven rural (Grāmya) domesticated animals. There are other seven forest animals, the beasts of prey, the tigers, the elephants, the monkey, the birds as the fifth of the set, the aquatic animals as the sixth ones and the reptiles as the seventh ones.
49. The buffaloes, the Gavaya oxen, and the camels, the cloven-footed animals, the Śarabha (the eight-footed fabulous
animal), the elephant, with monkey as the seventh of this set, are the forest animals.
50. Through his first face (mouth), he created the following,129 130 131 132 viz: the Gāyatrī, the Ṛk, the Trivṛtstoma2 and Rathantare3 and Agniṣṭoma among the Yajñas.
51. Through his right-hand (southern) face (mouth), he created the Yajurveda hymns, the Traiṣṭubha metre, the fifteenth Stoma (hymn) and the Bṛhatsāman hymn.
52. Through his backward (western) face (mouth), he created the Sāman hymns, the Jagatī metre, the seventeenth. Stoma (hymn), the Vairūpya and Atirātra (part of Jyotiṣṭoma) sacrifices.
53. Through his fourth face (mouth), he created the twenty-first (stoma i.e. hymn). The Atharva-Veda, the Āptoryāma4 and the Anuṣṭubh metre along with Vairāja.
54. It is wellk-nown that after creating the great cloud well-known as Parjanya, the holy lord created lightning, thunderclouds and the red-coloured rainbows.
55. He created the Ṛk, Yajus and Sāman Mantras for the accomplishment of Yajñas. The living beings both high and low were born of the limbs of Brahmā.
56-58. The Prajāpati (Lord of the subjects) who was creating at the outset the fourfold set viz.: the Devas, the sages, the Pitṛs and the human beings, created the living beings-both mobile and immobile. After creating Yakṣas, the Piśācas, the Gandharvas, the Apsaras, the human beings, the Kinnaras, the Rākṣasas, the birds, the animals, the deer and the serpents, he created the Avyayas (changeless ones) and Vyayas
(the changeables) as well as the mobile and the immobile beings.
59-60. Even when created again and again, these beings adopted only the Karmans that had been committed before.133 134 135 The previous natures and features such as violence and nonviolence, softness of heart and ruthlessness, virtue and evil as well as truth and falsehood—all these were adopted by them (in their later creations). Hence, they are liked by them.
61. It was Brahmā, the creator himself, who ordained the diversity in the great elements and their allotment to different physical bodies afflicted by the sense-organs (Indriyārteṣu)2.
62. Some men say that the manly endeavour (is the sole cause of achievement). Some men say that it is the Karman (previous actions). Other Brāhmaṇas say that it is the destiny. The Bhūtacintakas (those who think about the elements—perhaps the Cārvākas) say that it is nature and latent instinct.
63. (But real thinkers) know that there is no difference or superiority among the manly endeavour, previous action and the destiny. The same is understood through the nature of the outcome of fruits (of actions etc.)
64. (Some say)3 this is thus and not thus—this is both nor is it both. But persons abiding by Sattva and having impartial vision say (that the Universe) is the object of its own activity.
65. It is only through the words of the Vedas that the great lord created at the outset, the different forms and features of the living beings and the development of the created ones.
66. The names pertaining to the sages and the visions belonging to the Devas—these, the unborn lord assigns to those who are born at the end of the night.
1. By means of his mind, the lord then created five Kartṛs (doers or agents of creation). viz.: Rudra. Dharma, Manas (mind), Ruci and Ākṛti.
2. All these are mighty-armed and they are the causes of the sustenance of the subjects. When the medicinal herbs decline again and again, it is Rudra who sustains them and revives them.
3-4. By those who seek benefits, the Lord was well worshipped with whatever fruits and medicinal herbs were available (to them). He (that God) is called Tryambaka136 as in times of (impending?) extinction of medicinal herbs etc., sacrifice is offered to him by sages with three Kāpālas (plates or potsherds containing) of cakes sacred to him (Rudra).
5-6. It has already been mentioned by me that the three Vedic metres, Gāyatrī, Tṛṣṭup and Jagatī are the sources of origin of the Ambakas (i.e. Kapālas) along with the Vanaspati (i.e. the medicinal herbs). These three metres join together and assume unity (i.e. when they are used in Mantras at the time of the consecration of the Puroḍāśa offerings). That Puroḍāśa is infused with the virility of each of these mantras. Hence the Puroḍāśa is remembered as Trikapāla (having three vessels to hold it). Therefore the Puroḍāśa is Tryambaka as well. Hence
the lord (to whom this Puroḍāśa is offered) is remembered as Tryambaka.
7. Dharma sustains all the subjects. Manas is remembered as that which caused knowledge. Ākṛti is the form of splendid beauty. Ruci is remembered as one who inculcates Śraddhā (faith).
8-9. Thus these protectors of the subjects are the causes of the sustenance of the subjects.
Even as he continued the creative activity for the sake of the multiplication of the subjects, those created subjects did not increase at all by any means. Therefore, he racked his intellect that should arrive at a decisive conclusion.
10. Then he saw the Tamas element moving within himself. Thanks to its own action, it had abandoned Rajas and Sattva and was existing by itself.
11. Thereupon, due to that sorrow, the lord of the universe felt grieved. He pushed out the Tamas element and afterwards covered it with Rajas.
12. That Tamas pushed out by him gave birth to a pair. On account of his unrighteous conduct, Hiṃsā (Violence) and Śoka (grief) were born.
13. When that pair in the form of Varaṇa (covering up), was born, the lord became delighted. He resorted to this.
14. From a half of the body of the lord who was delighted within himself thus, a woman conducive to great welfare, and charming and fascinating to all living beings, came out.137
15. That beautiful looking lady was indeed created from Prakṛti by him (as he was) desirous (of progeny) and was called Śatarūpā. And she was again and again called so.
16. It was then that the subjects were born of that noble-souled being in the middle of Tretā yuga as has already been mentioned by me to you in section-I Prakriyāpāda.
17. When those subjects created by that intelligent self-possessed being did not increase in number, he created other mental sons similar to himself.
18-19. He created these nine mental sons138 viz.: Bhṛgu, Aṅgiras, Marīci, Pulastya, Pulaha, Kratu, Dakṣa, Atri and Vasiṣṭha. In the Purāṇa, these are decisively called the “nine Brahmās” (because they were like) Brahmā (the creator) unto all beings of controlled souls, having the Ātman as their source of origin.
20. Then Brahmā created again Dharma who was delightful and pleasant unto all living beings; as well as the Prajāpati Ruci. These two were the eldest of all ancient ones.
21. He created from his intellect, Dharma who was delightful and pleasant unto all living beings. He who is named Ruci was born of the mind of (the lord of) unmanifest birth.
22-24. Sage Bhṛgu was born of the heart of the lord whose source of origin was water. Brahmā created Dakṣa from his vital breath and Marīci from his eyes. He created Rudra (also known as) Nīlalohita in the form of Abhimāna (prestige, honour). He created aṅgiras from his head and Atri from the ears. From his Udāna (?) vital breath (prāṇa) he created Pulastya and Pulaha from Vyāna. Vasiṣṭha was born of Samāna and he created Kratu from Apāna.
25. Thus these twelve are remembered as the sons of Brahmā at the beginning (of creation) of subjects. Dharma was the first-born among those Devatās.
26. Bhrgu and others who had been created are remembered as Brahmarṣis (Brahminical sages). They are the ancient house-holders and Dharma (virtue) was initially established by them.
27-28a. In the Kalpa, these twelve give birth to subjects again and again. Their twelve races arc divine and equipped with Divine qualities. They perform holy rites and have (i.e. procreate) progeny. They are adorned (honoured) by great sages.
28b-29. When the progeny created by Dharma and other great sages (who themselves) had been created (by him) did not multiply, the intelligent and self-possessed lord became slightly enveloped by Tamas and afflicted by grief.
30. Just as Brahmā was enveloped by Tamas elements, so also in the case of his sons too another Tamas element issued forth.
31-32. Adharma is in the nature of return flow (?) and Hiṃsā (Violence) is inauspicious by nature. Then when he was obstructed and the nature of the covering was manifest, Brahmā discarded his own shining physical body. After dividing his own body into two, he became a man by one half.
33. By (another) half he became a woman and she was Śatarūpā. She was the Prakṛti,139 the mother of all living beings (and manifested thus) because the lord was creating out of desire.
34-36. With her grandeur, she pervaded the firmament and the earth and remained steady. That was the former body of Brahmā who stayed enveloping the firmament. The half that was created as a woman became Śatarūpā. That divine lady performed a very difficult penance for a hundred thousand years and obtained Puruṣa of brilliant fame as her husband. Indeed, he is called Manu, the Puruṣa, the earlier son of the self-born lord.
37-38a. Seventy-one sets of four Yugas constitute what is called his Manvantara (reign of a Manu). After obtaining as h is wife, Śatarūpā who was not born of any womb, the Puruṣa sported with her. Hence it is called Rati (sexual dalliance).
38b-40. The first union took place in the beginning of the Kalpa. Brahmā created Virāṭ (the immense Being). That Virāṭ became the Puruṣa. He, accompanied by Śatarūpā, is remembered as Vairāja, Manu and Samrāṭ (Emperor). That Puruṣa, Manu, the Vairāja created subjects (begot progeny). From Vairāja, the Puruṣa, Śatarūpā gave birth to two heroic sons.
41. They were Priyavrata and Uttānapāda. These two sons were the most excellent sons that persons possessing sons could expect. (She gave birth to) two daughters also of great fortune. From them these subjects were born.
42. They were the divine lady named Ākūti and auspicious lady Prasūti. Boíh of them were auspicious. The lordly sou of the self-born lord gave Prasūti to Dakṣa.
43. He gave Ākūti to Ruci, the Prajāpati. An auspicious pair was born of Ākūti as the progeny of Ruci, the mental son (of Brahmā).
44. They were the twins Yajña and Dakṣiṇā. Twelve sons were born to Yajña and Dakṣiṇā.
45. They were the Devas named Yāmas in the Svāyambhuva Manvantara. They were the sons of twins, viz: Yajña and Dakṣiṇā. Hence they are remembered as Yāmas.1
46. (?) Two groups of Brahmā are remembered viz: Ajitas and Śukras. The Yāmas who have the appellation Dīvaukas (heaven-dwellers) circumambulated the former.
47. Lord Dakṣa begot of Prasūti, the daughter of Svāyambhuva Manu, twenty-four daughters who became mothers of the world.
48-49a. All of them were highly fortunate. All of them were lotus-eyed. All of them were wives of Yogins and all of them were Yogic mothers. All of them were expounders of Brahman and all of them were the mothers of the universe.
49b-50. Lord Dharma accepted (the following) thirteen daughters of Dakṣa as his wives, viz: Śraddhā, Lakṣmī, Dhṛti, Tuṣṭi, Puṣṭi, Medhā, Kriyā, Buddhi, Lajjā, Vasu, Śānti, Siddhi, and Kīrti as the thirteenth.
51-52. These door-ways of his (creative activity) were ordained by the self-born lord. The others that remained were the eleven younger daughters of beautiful eyes, viz: Satī,. Khyāti, Sambhūti, Smṛti, Prīti, Kṣamā, Sannati, Anasūyā, Ūrjā, Svāhā and Svadhā.
53-54. Other great sages accepted them (as wives). They were Rudra, Bhṛgu, Marīci, Aṅgiras, Pulaha, Kratu, Pulastya, Atri, Vasiṣṭha, Agni and Pitṛs. He gave (in marriage) Satī to Bhava and Khyāti to Bhṛgu.
55. To Marīci, he gave Sambhūti, and Smṛti to Aṅgiras To Pulastya he gave Prīti and Kṣamā to Pulaha.
1. Derivation of Yāma, the gods of the Svāyambhuva Manvantara.
56. To Kratu, he gave Sannati and the (daughter) named Anasūyā to Atri. He gave Ūrjā to Vasiṣṭha and Svāhā to Agni (the fire-god).
59. Niyama (Restraint) was the son of Dhṛti (Courage). Santoṣa (Contentment) is mentioned as the son of Tuṣṭi (Satisfaction). Lābha (gain) was the son of Puṣṭi (Nourishment) and Śruta (Learning) was the son of Medhā (Intellect).
60. Dama (Restraint of sense-organs) and Śama (Restraint of the mind) are mentioned as the sons of Kriyā (Activity). Bodha (Understanding) and Apramāda (Absence of Errors) were the sons of Buddhi (Intellect).
61. Vinaya (Modesty) was the son of Lajjā (Bashfulness). Vyavasāya (Enterprise) was the son of Vasu. Kṣema (Welfare) was the son of Śānti (Tranquility). Sukha (Happiness) was born of Siddhi (Achievement).
62. Yaśas (Fame) was the son of Kīrti (Renown)—These were the sons of Dharma. Kāma’s (Love’s) son Harṣa (Delight) was born of the noble lady Siddhi (Achievement).
63. Through Adharma (Evil), Hiṃsā (Violence) gave birth to the two children Nikṛti (Dishonesty, Wickedness) and Anṛta (Falsehood).
64. Two twins were born of Nikṛti and Anṛta viz Bhaya (Fear), Naraka (Hell), Māyā (Illusion) and Vedanā (Pain).
65. Through Maya, Māyā gave birth to Mṛtyu (Death) that takes away all living beings. Then Duḥkha (Misery) was born of Vedanā through Raurava (Hell).
66. Vyādhi (Sickness) gave birth to Jarā (Old age), Śoka (Grief), Krodha (Anger) and Asūyā (Jealousy) through Mṛtyu. All these are remembered as characteristics of Adharma (Evil) with misery as the ultimate end.
67. Their wife, son,—everyone is remembered as deathless.
Thus this Tāmasa creation took birth with Adharma as the controlling one.
68. Nīlalohita was commanded by Brahmā, “Beget progeny”. He contemplated on his wife Satī and created sons.141
69. They were neither superior to him nor inferior. They were his mental sons on a par with himself. He created thousands and thousands of such children wearing elephant hides.
70-80. All of them had these characteristics and features: All of them were on a par with himself in form, brilliance, strength and learning. They were tawny-coloured. They had quivers and matted hair. They were dark blue-red in complexion. They were devoid of tufts. They had no hairs. They were killers with eyes (by casting a look). They had Kapālas (skills) with them. They had huge beautiful forms and hideous cosmic forms. Some occupied chariots and wore coats of mail. They were defenders wearing armours. They had hundreds and thousands of arms. They were able to go through the firmament, earth and heaven; they had big heads, eight fangs, two tongues and three eyes. (Some were) eaters of rice, (some) eaters of flesh, (some) drinkers of ghee and (some of) Soma juice. (Some) had penises of great size; fierce bodies and blue necks. Some had fierce fury. They had quivers and armours, bows, swords and leather shields. Some were seated; some were running. Some yawning and some occupying (seats). Some were reciting (the Vedas), some performing Japas, Yogic practices and meditations. Some were blazing. Some were showering, some shining and some smoking. Some were enlightened. Some were wakeful, alert and enlightened. Some had the property of Brahmā (?). Some had the vision of Brahman. They had blue necks and thousand eyes. All of them were walking over the earth. They were invisible to all living beings. They had great Yogic power, virility and splendour. They were shouting and running. On seeing Rudra creating
these excellent Devas with these qualities and features, in thousands even before the expiry of the period of a Yāma, Brahmā told him—“Do not create subjects like these. The subjects should not be created on a par with oneself or superior to oneself; welfare unto you. Create other subjects vulnerable to death. Subjects devoid of death do not begin to perform holy-rites”.
81. Thus addressed, he (Rudra) said to him (Brahmā): “I will not create progeny subject to death and old age. Prosperity unto you. I am standing by (i.e. cease to procreate); you please create, O lord.
82. These hideous and bluish-red coloured subjects who had been created by me in thousands and thousands, have come out of my own self.
83. These Devas will be known by the name of Rudras. They are highly powerful. Those Rudrāṇīs are well-known over the earth and firmament.
84. Enumerated in the (Veḍic text) Śatarudra, they will become worthy of Yajñas. All of them will partake of the Yajñas along with the groups of Devas.
85. Till the end of the Yuga, they will remain, on being worshipped along with those Devas born of Cchandas (Vedas or—born as they are pleased) in the Manvantaras.
86. On being told thus by Mahādeva, that lord Brahmā, the delighted lord of subjects replied to the terrible Rudra.
87. “O lord welfare unto you. Let it be as spoken by you.”
When it was permitted by Brahmā, everything happened that way.
88. Thenceforth, the lord Sthānu did not beget subjects. He remained celibate till the ultimate annihilation.
89-91a. He is remembered by learned man as Sthāṇu142 because it was said by him thus—“I am standing by”. All these qualities are present in Śaṅkara—viz: knowledge, penance, truthfulness, glorious prosperity, virtue, detachment and comprehension. of the self. He excels all the Devas and sages along
with the Asuras, by means of his splendour. Hence the lord is remembered as Mahādeva1 (Great god).
9 lb-92. He excels the Devas through his glorious prosperity, the great Asuras through his power, all the sages through his knowledge and all the living beings through Yoga. It is thus that Mahādeva is bowed to by all the Devas. After creating the subjects devoid of enterprise, he refrained from creation.
1. Derivation of Mahādeva.
1. The manifestation in this Kalpa of the noble-souled great lord Rudra along with the Sādhaka (spiritual aspirants) has not been narrated by you.
2. The origin of the primordial creation has been succinctly mentioned by me. I shall now narrate in detail the names along with the physical bodies.
3. Mahādeva begot of his wives many sons in the other Kalpas that have passed by. Listen to those (procreated) in this Kalpa.
4. In the beginning of the Kalpa, the lord contemplated on a son on a par with himself. Thereafter, the child Nīlalohita appeared on his lap.
5-6. He cried loudly in a terrible manner (voice). He appeared as though he would burn by means of his briliance. On seeing the child Nīlalohita143 crying suddenly, Brahmā spoke to him—“Why do you cry, O child?” He replied—“Give me at the outset a name, O Grandfather.”144 145
7. “O lord, you are named Rudra”. On being told thus he cried again. “Why do you cry, O child?” asked Brahmā to him.
8. “Give me a second name”, said he to the self-born Lord. “You are Bhava byname, O Lord”. On being told thus he cried again.
9. “Why do you cry?”, enquired Brahmā of the crying child. “Give me a third name”. On being told thus, he said again.
10. “O lord, you are Śarva by name.” On being told thus he cried again, “Why do you cry?”, asked Brahmā again to the crying child.
11. “Give me a fourth name.” On being told thus, he said again, “O lord, you are īśāna by name”. On being told thus he cried again.
12. “Why do you cry”, said Brahmā to that crying child again. He replied to the self-born lord—“Give me a fifth name.”
13. “You are the lord and master of all Paśus (Animals, living beings)”. On being told thus, he cried again. “Why do you cry?” said Brahmā to that crying child, once again.
14. “Indeed, give me the sixth name”. On being told thus he replied to him—“O lord, you are Bhīma by name”. On being told thus he cried again.
15. “Why do you cry?”, asked Brahmā again to that crying child. “Give me the seventh name”. On being told thus he replied:
16. “O lord, you are Ugra by name”. On being told thus, he cried again. To that crying child he said—“Da not cry”.
17. He said—“Give me, O lord, the eighth name”. “You are Mahādeva by name”. On being told thus, he stopped crying.
18. After securing these names. Nīlalohita requested Brahmā—“Indicate the abodes of these names”.1
19-20. Then the bodies were allotted by the self-bora lord unto these names (abodes). They were—the sun, the water, the earth, the wind, the fire, the Ether, the initiated Brāhmaṇa and the Moon. Thus the bodies were of eight varieties. The lord is to be worshipped, saluted and bowed to in those bodies.
21-23. Brahmā said again to the child Nīlalohita—“O lord, at the outset, your name has been mentioned by me as Rudra. The sun shall be the first body unto thy first name”.
1. The abodes of the names of Nīlalohita are the eight forms (aṣṭa-mūrtis) of Śiva and they symbolize the five Mahā-bhūtas (gross elements), the two principle vital airs Prāṇa and Apāna and the principle of the Mind. The following tabular statement of the eight forms of Rudra, their abodes, names of their consorts and children will clarify this chapter.
|
Name or Form of Śiva |
Abode or bodies alloted |
Designation of that body |
Name of the consort |
No of the sons |
|
1. Rudra |
the sun (i.e. Prāṇa or Heat) |
Raudri |
Suvarcalā |
the saturn (Śani) |
|
2. Bhava |
the water |
Āpaḥ |
Dhātrī |
The Venus (Śukra) |
|
3. Śarva |
the earth |
Bhūmī |
Vikeśī |
The Mars (Aṅgāraka) |
|
4. Īśāna |
the wind |
Vāta |
Śivā |
i) Manojava ii) Avijñātagati |
|
5. Paśupati |
the Fire |
Agni |
Svāhā |
Skanda |
|
6. Bhīma |
the Ether |
Ākāśa |
Quarters |
Svarga |
|
7. Ugra |
Initiated Brāhmaṇa |
Dīkṣita Brāhmaṇa |
Dīkṣā |
Santāna |
|
8. Mahādeva |
The Moon (Apāna) or cold |
Candramas |
Rohiṇī |
Budha |
When this was uttered his splendour became an eye, which illuminates, then it entered the sun. Hence he (the sun) is remembered as Rudra. One shall avoid seeing the sun while rising or while setting.
24. Since the sun comes into view frequently and since it vanishes frequently, one, who desires for longevity, should not directly see the sun. One should always be pure.
25-26. Worshipping during the two periods of junctions (the dawn and the dusk), and repeating the Sāman, Ṛk and Yajus hymns, the Brāhmaṇas propitiate and strengthen Rudra of the past and the future. At the time of rising, the sun stands on the Ṛks, at midday he stands on the Yajus and in the late afternoon, Rudra lies down and takes rest gradually. Hence, in fact, the sun never rises nor does he set.146
27. One shall never pass urine in the direction of Rudra (i.e. the sun) in whatever condition he may be.
28. Lord Rudra does not oppress the Brāhmaṇa who strictly adheres to these principles. Then Brahmā said again to that lord Nīlalohita.
29. Your second name has been mentioned by me as Bhava. Let ṭhe waters be the second physical body of this name of yours.
30. On this being mentioned, the element of the nature of Rasa (Juice)(i.e. water) became stationed in his body. Since he entered it, the water is remembered as Bhava.
31. Since the living beings are born (bhavanāt) of him, and since he evolves (bhāvanāt) the living beings through them (i.e. the waters) he is called Bhava147 (due to his creation and evolution of beings).
32. Hence, one shall never urinate or pass faeces into the waters. One should not spit into water, nor plunge into the water in the nude nor should anyone have sexual intercourse within the waters.
33. Nor should one enumerate (?) these whether flowing or still. These bodies of the waters are declared by the sages as Medhya (Pure) and Amedhya (Impure).
34. Waters devoid of taste, waters of bad odour and colour and water in very little quantity should be avoided on all occasions. The sea is the source of origin of waters. Hence waters desire it.
35. After reaching the sea, the waters become sacred and Amṛta (nectarine). Hence one should not obstruct the waters since they love the sea.
36a. Lord Bhava does not oppress or injure him who treats water thus.
36b. Then Brahmā said again to child Nīlalohita:
37. “O lord, the third name of yours that had been mentioned by me is Śarva. Let this earth be the physical body of that third name.
38. On this being mentioned, the hard and firm (part) in his body, namely bones entered the earth. Therefore, it is called Śarva.
39. Hence, one should not evacuate the bowels or- urinate in the ploughed land. One should not urinate in the shade of trees, or in the pathway or in one’s own shadow.
40. After covering the ground with grass and covering one’s head, one should evacute the bowels. Śarva does not oppress or injure him who behaves like this towards the earth.
41-43. Then Brahmā said again to child Nīlalohita. “Your fourth name that had been declared by me is Īśāna. Vāyu (Wind) should be the fourth physical body of your fourth name. As soon as this was spoken that (vital breath) which was stationed in him in five groups and is termed Prāṇa (Vital breath) entered Vāyu. Hence wind is Īśāna. Hence one should not censure or revile at Vāyu the lord himself as it blows violently.
44. Lord Maheśāna does not oppress or injure him who properly behaves towards the wind and those who honour the wind by means of Yajñas and those who serve it.
45-49. Then Brahmā said again to that lord Dhūmra (smoke-coloured) Īśvara. “The fifth name of yours that had been mentioned by me is Paśupati. Let this Agni (Fire) be the fifth body of your fifth name”. On this being mentioned, the fiery brilliance that had been stationed in his body and is termed Uṣṇa (Hot) entered the fire. Hence it (fire) is Paśupati. Since Agni is Paśu (Animal) and since he protects animals, the physical body of Paśupati is designated (defined) as Agni. Hence, one should not burn impure ordure nor should one warm one’s feet. One should not place it beneath nor should one trespass it. Lord Paśupati does not oppress or injure him who behaves properly like this.
50-54. Then Brahmā said once again to that lord Śvetapiṅgala (White-and-tawny-coloured). “O lord, the sixth name of yours that had been mentioned by me is Bhīma. Let Ākāśa (Ether) be the sixth body of that name”. On this being uttered, the cavity that had been in his body entered the ether. Hence, it is the body of Bhīma. Since the lord is remembered as existing in the ether. One should not evacuate the bowels, urinate, take food, drink water, have sexual intercourse or throw up leavings of food consumed without having a cover on. The lord does not oppress or injure him who behaves towards Bhīma thus. Then Brahmā said once again to that lord, who is mighty.
55. O lord, your seventh name that had been mentioned by me was Ugra. The initiated Brāhmaṇa becomes the body of that name of yours.
56. On this being uttered, the Caitanya (consciousness, alertness) that was in his body entered the initiated Brāhmaṇa who performs the Soma sacrifice.
57. For that duration, the initiated Brāhmaṇa becomes lord Ugra. Hence, no one shall abuse or revile at him nor shall anyone speak vulgar words about him.
58. Those who censure him take away his sins. Lord Ugra does not oppress or injure those Brāhmaṇas who behave properly thus.
59-61. Then Brahmā once again said to that lord with the lustre of the sun, “Your eight name that had been men-
tioned by me is Mahādeva. Let the moon be the physical body of that eighth name of yours”. On this being mentioned, the mind of the lord that had been conceiving and contemplating entered the Candramasa (Moon). Therefore, the moon, is Mahādeva. Hence, this great lord is considered to be the Moon.
62. On the new moon day a Brāhmaṇa should not cut trees, bushes or medicinal herbs. Soma (Moon) is remembered as Mahādeva and his Ātman (soul) is the group of medicinal herbs.
63-65. Mahādeva does not slay him who always remains thus on the Parvan days (new moon, full moon etc.) and who understands that lord thus.
The sun protects the subjects by the day and the moon, at the night. On the night (i.e. on the new moon) the sun and the moon join together. On that Amāvāsyā (New Moon) night one shall always be Yukta (properly performing Yogic exercise). All this visible universe has been pervaded by Rudra, through his bodies and names.
66. This sun that wanders alone is called Rudra. It is due to the light of the sun that the subjects see with their eyes.
67-69. Rudra remains a liberated soul and drinks water through his rays. Food is eaten and water is drunk with a desire for food, water etc. The body arising out of water develops and nourishes the bodies.
That earthen body of the lord is good as it sustains the subjects. It is through this that the lord upholds all the subjects by means of a steady splendour.
70-75. The gaseous body of Īśāna is the vital breath of all living beings. It is stationed in the bodies of all living beings along with the functions of the vital breath.
The body of Paśupati cooks and digests the food consumed and the beverages drunk, in the bellies of the living beings. That which cooks is called Agni (fire i.e. Gastric fire).
The cavities that are within the bodies for the purpose of the free movement of the air constitute the body (of the lord) called Bhīma.
The existence of expounders of Brahman is, due to Caitanya (consciousness) of the initiated ones. That body is of the form of Ugra. Therefore, the initiated one is remembered as Ugra.
The part of the body that conceives and contemplates and which is stationed in the subjects is the mental body, the moon—it is stationed in the living beings. Being born again and again he becomes fresh and fresh. It is being drunk at the proper time by the Devas along with the Pitṛs. The moon of aquatic nature with nectar within him is remembered as Mahādeva.
76. His first body has been glorified by the name Rauḍrī. Its wife is Suvarcalā and her son is Śanaiścara (the Saturn).
77. The second body of Bhava is remembered by the name of Āpaḥ. Its wife is remembered as Dhātrī and the son is remembered as Uśanas (the Venus).
78. The body of the third name of Śarva is Bhūmī (the earth). Its wife is Vikeśī and the son is remembered as Aṅgāraka (the Mars).
79-84. Vāta (wind) is the body of the fourth name of Īśāna. Its wife is Śivā by name. Anila (Wind) has two sons, viz.: Manojava (Having the speed of the mind) and Avijñātagati (One of inscrutable movement).
Agni (Fire) is remembered by Brāhmaṇas, as the body of Paśupati. Svāhā is remembered as its wife. Skanda is remembered as its son.
The Ether (Ākāśa) is called the body Bhīma, his sixth name. The quarters are remembered as its wives and Svarga (heaven) is remembered as its son.
The seventh body Ugra is remembered as the initiated Brāhmaṇa. Dīkṣā is remembered as its wife and Santana is called the son.
The body Mahat of the eighth name is remembered as Candramas (Moon). Its wife is Rohiṇī. Her son is remembered as Budha.
Thus these bodies of his have been recounted along with the names.
85-87. The lord is to be saluted and bowed to in those bodies with the respective names for each body. He should be saluted by devotees in the sun, the waters, the Earth, the wind, the fire, the Ether, the initiated one as well as the moon. He should be honoured with great devotion along with the names. He who knows that lord thus with the bodies and names acquires progeny and attains the Sāyujya (Identity) of Lord Bhava. Thus the esoteric fame of Bhīma has been recounted to you.
88. O Brāhmaṇas, let there be welfare unto the bipeds. Let there be welfare unto the quadrupeds. Now the names and bodies of Mahādeva have been recounted. Listen to the progeny of Bhṛgu.
1-3. Khyāti gave birth to a daugher and two sons. The sons were masters of happiness and misery. They grant auspicious and inauspicious results unto all living beings. They were the gods Dhātṛ (supporter) and Vidhātṛ (Dispenser of destiny). They used (to live and) walkabout throughout the Manvantara. Their elder sister, goddess Śrī, purified the worlds. The splendid lady attained lord Nārāyaṇa as her husband. Bala (strength) and Unmāda (lunacy) were born of her as the sons of Nārāyaṇa.
4-5a. Tejas (fiery brilliance) was the son of Bala and
1 This chapter deals with the progeny of the famous seven sages such as Bhṛgu, Aṅgiras, Atri, Pulaha and others. After mentioning their important descendants we are told that all these races passed away in the Svāyambhuva Manvantara.
This chapter corresponds to Vā.P.ch.28.
Saṃśaya (Doubt) was the son of Unmāda. Other mental sons too were born of him. They move about in the firmament. They drive and carry the aerial chariots of the Devas and persons of auspicious rites.
5b-6. Āyati (future) and Niyati (Restraint), the daughters of Meru1 are remembered as the wives of Vidhātṛ and Dhātṛ. Prāṇa and Mṛkaṇḍa of firm holy vows were their sons. They are eternal and Brahmakośas (the treasury of Brahman or Vedas).
7. Mārkaṇḍeya was born of Manasvinī (as the son) of Mṛkaṇḍa. His son Vedaśiras was born of Dhūmrapatnī.
8. Sons of Vedaśiras in (through) Pīvarī are remembered as Propagators of the race. These sages who are well-known as Mārkaṇḍeyas (Descendants of Mṛkaṇḍa) were masters of the Vedas.
9-10. Dyutimān was born of Puṇḍarīkā, as the son of Prāṇa. Dyutimān had two sons, viz.: Unnata and Svanavāta. These two sons had sons and grandsons through mutual alliances among the descendants of Bhṛgu. They passed away during the Svāyambhuva Manvantara.
Listen to the progeny of Marīci.
11. Understand that, Sambhūti, the wife of Marīci the Prajāpati, gave birth to the son Pūrṇamāsa and the following daughters:
12. Kṛṣi, Vṛṣṭi, Tviṣā and the splendid Upaciti. Pūrṇamāsa begot of Sarasvatī two sons:
13. The two were Viraja who was righteous and Paravaśa. Viraja’s son was a scholar, well known by the name Sudhāman.
14. Sudhāman, the son of Viraja and Gaurī, resorted to the Eastern quarter. He was a valorous and noble-souled guardian of the quarter, (ruler of the world).
15-16. Parvaśa, of great fame, entered (the task of)
1 Vā.P.8.4 reads: dve tu kanye for meru kalpa hereof. It means according to Vā.P. Mem was not the father of Āyati and Niyati. May we take Meru as a Kalpa?
counting holy occasions (Parva-gaṇana?). Parvaśa1 begot of Parvaśā two sons, viz.: Yajurdhāman the intelligent and Stambhakāśyapa. Their two sons Sanyāsa and Niścita stabilised their line.
17-18. Smṛti, the wife of Aṅgiras, gave birth to these children—four daughters and two sons. The four daughters who were holy and well-reputed in the worlds, were viz. Sinīvālī, Kuhū, Rākā and Anumati. The two sons were Bharatāgni and Kīrtimān.
19. Sadvatī gave birth to Parjanya the son of Agni (i.e. Bharatāgni). (Another) Parjanya (otherwise called) Hir-aṇyaroman was born of Marīci.
20-21. He is remembered as a Lokapāla (ruler of the world, guardian of the quarter) staying till the ultimate deluge.
Dhenuka gave birth to Cariṣṇu and Dhṛtimān, the two sinless sons of Kīrtimān. Both of them were the most excellent among the descendants of Aṅgiras. Their sons and grandsons ran to thousands. They have all passed away.
22-24. Anasūyā gave birth to five Ātreyas (i.e. sons of Atri) who were free from sins. She gave birth to a daughter also named Śruti who was the mother of Śaṅkhapāda. She was the wife of Kardama, the Prajāpati (Lord of subjects) and son of Pulaha. The five Ātreyas were Satya-Netra, Havya, Āpomūrti, Śanaiścara and Soma the fifth one among them. They passed away along with the Yāmadevas in the Svāyambhuva Manvantara.
25. The sons and grandsons of those noble-souled Ātreyas were hundreds and thousands. They all passed away in the Svāyambhuva Manvantara.
26. Dānāgni was the son of Prīti, the wife of Pulastya. He is remembered as Agastya in his previous birth in the Svāyambhuva Manvantara.
27-28a. The middle one was Devabāhu and the third son was Atri by name (thus Pulastya had) three sons. Their younger sister named Sadvatī was well-known. She is remem-
1 The corresponding verse in Vā.P.28 reads: Sarvagaṇānām. It means ‘Parvaśa entered into all the gaṇas’ (?)
bered as the splendid and pure wife of Agni (i.e. Bharatāgni) and mother of Parjanya.
28b-29. Sujaṅghī, the wife of Dānāgni, the intelligent son of the Brahmanical sage Pulastya and Prīti, gave birth to many sons. They are well known as Paulastyas. They are remembered (to have lived) in Svāyambhuva Manvantara.
30. Kṣamā gave birth to the sons of Pulaha1, the Prajāpati. All of them had the brilliance of the three sacrificial fires. Their fame is well-established.
31. They were three viz. Kardama, Urvarivān and Sahiṣṇu. Sage Kanakapīṭha (also was his son). There was a beautiful daughter named Pīvarī.
32. Karḍama’s wife Śruti who was the daughter of Atri gave birth to a son named Śaṅkhapāda and a daughter named Kāmyā.
33. It is reported that this Śaṅkhapāda was prosperous ruler of the world and lord of the subjects. He was devoted to the southern quarter.
Kāmyā was given in marriage to Priyavrata.
34. Kāmyā bore to Priyavrata ten sons on a par with the Svāyambhuva Manu and two daughters. It is through these that the Kṣatriya race spread.
35. Yaśodharā, the lady of beautiful waist, gave birth to Sahiṣṇu, the son of Kanakapīṭha. (She gave birth) to Kāmadeva (also).
36. Sannati bore auspicious sons to Kratu. They were equal to Kratu. They had neither wives nor sons. All of them were celibate.
37. They were well known as Vālakhilyas and are sixty thousand in number. They surround the sun and go ahead in front of Aruṇa.
38-39a. All of them are (perpetual) associates of the Sun till the time of ultimate annihilation (of the universe). They had two younger sisters, Puṇyā and Satyavatī. They were the daughters-in-law of Parvaśā, the son of Pūrṇamāsa.
1 Corrected from Vā.P.28. 25a. as Pulastya in this text is an obvious misprint.
39b-40. The seven (Vasiṣṭhas) were born of Ūrjā as the sons of Vasiṣṭha. Their elder sister was a daughter of beautiful waist named Puṇḍarīkā. She was the mother of Dyutimān and the beloved wife of Prāṇa.
41-42a. Her younger brothers, the seven sons of Vasiṣṭha are well known. They are—Rakṣa, Garta, Ūrdhvabāhu, Savana, Pavana, Sutapas and Śaṅku. All of them are remembered as seven sages.
42b-45. The famous daughter of Mārkaṇḍeya, the noble lady of excellent limbs, gave birth to Ratna, the king of western quarter. (He was also known as) Ketumān and he was a Prajāpati. The races of the noble-souled sons of Vasiṣṭha passed away in the Svāyambhuva Manvantara.
Listen to the progeny of Agni.
Thus the creation of sages has been recounted along with their attendants. Henceforth, I shall recount the family of Agni in detail and in the proper order.
l-2a. A mental son of Brahmā is remembered as the deity identifying itself with fire in the Svāyambhuva Manvan-
1 This chapter presents the forty-nine ritualistic functions of the Fire as so many different Agni gods and gives their arrangement or correlations in a genealogical form. As a matter of fact, it is a Vedic concept as can be seen from the notes. This section concerning Agnivaṃśa must have been possibly a part of the original (Ur-) purāṇa as many verses hereof are textually identical with those in Vā.P. 29, Mt.P.51. The Mbh. Vana Chs. 217-22 (Āṅgirasa upākhyāna) give a detailed description of the ritualistic functions of fire.
tara. Svāhā bore to him three sons,1 viz.: Pavamāna and Śuci who is remembered as Agni also.
2b-3. The Pavamāna fire is that which is obtained by churning (the Araṇi), Pāvaka is the fire originating from lightning. Śuci should be known as the solar fire. These are the three sons of Svāhā. [(Repetition)2 the Pavamāna fire is that which is obtained by churning (the Araṇi), and Śuci is remembered as solar fire.]
4-6. The Pāvaka fire has water as the source of origin and it originates from the lightning. They are their respective abodes (viz.: Araṇi, the sun and the lightning). Kavyavāhana is said to be the son of Pavamāna. Saharakṣa was the son of Pāvaka and Havyavāha was the son of Śuci.
Havyavāha is the fire of the Devas; Kavyavāhana is the fire of the Pitṛs; Saharakṣa is the fire of the Asuras. There are (thus) three fires pertaining to the three (i.e. the Devas, the Pitṛs and the Asuras). The sons and grandsons of these are forty-nine in number.
7. I shall mention their divisions separately along with their names. The secular fire is well known as the first son of
Brahmā.
8. The good son of Brahmadattāgni3 (the fire handed over by Brahmā) is well known by the name Bharata. Vaiśvānara was his son, and he carried Havya for a hundred years.
1. The text repeats this, hence included here.
2. VV.1-6: The following genealogical tree will clarify the relation of these fires:
Agni-Śvāha
Pavamāna (=Gārhapatya)
Born of or source: Araṇi (cf. Rv. III.29.2)
Functions: kavya-vāhana (pertains to Pitṛs)
Pāvaka (=Dakṣiṇāgni)
Born of or source: Water or Lightening
Functions: (Vaidyuta) Saharakṣa (belongs to Asuras)
Śuci (=Āhavanīya)
Born of or source: The Sun
Functions: Havya-vāhana (pertains to Devas)
2. Vā.P. 29.7 reads Brahmaudanāgni instead of Brahmadattāgni of BD. P. That reading is supported by Mt. P. The genealogy is: Brahmadatta or Brahma-udana Bharata Vaiśvānara who carried Havya to gods. ŚBr. (Śatapatha Brāhmaṇa) I.4.2.2 explains that Agni is called Bharata as he supplies Havya to gods:
eṣa agnir hi devebhyo bharati tasmād
bharatognir ityāhuḥ /
In other words this genealogy becomes an equation thus:
Brahmadatta=Bharata=Vaiśvānara, the carrier of food to gods.
9-10. Formerly the fire Edhiti was gathered by Atharvan in the ocean Puṣkara.148 Hence that secular fire is Ātharvaṇa. Darpahā is remembered as the son of Atharvan. Bhṛgu was born as Atharvan and Fire is remembered as Ātharvaṇa (son of Atharvan). Hence the secular fire is considered Dadhyaṅ,149 150 151 the son of Atharvaṇa.
11. Pavamāna, the son of Atharvan, is remembered by the wise as one that should be generated by churning. It should be known as Gārhapatya fire. His two sons are remembered as follows:
12. (They are Śaṃsya and Śuka3 (śukra in Vā.P. 9-11) Śaṃsya is Āhavanīya fire who is remembered as Havyavāhana. The second son is Śuka (śukra in Vā.P.) and he is said to be the fire that is gathered and carried.
13. Savya and Apasavya4 were the two sons of Śaṃsya. Śaṃsya, the Havyavāhana, loved sixteen rivers.
14-18. The fire Śaṃsya who is remembered as Āhavanīya fire as well as one who is identified with fire (Abhimānin, one
who takes pride) by the Brāhmaṇas loved these sixteen rivers:1 viz.: Kāverī, Kṛṣṇaveṇā, Narmadā, Yamunā, Godāvarī, Vitastā, Canḍrabhāgā, Irāvatī, Vipāśā, Kauśikī, Śatadru, Sarayū, Sītā, Sarasvatī, Hrādinī and Pāvanī. He divided himself into sixteen Dhāmans (abodes) and in those abodes he deposited himself. The Dhiṣṇīs (abodes i.e. fire-places) were caused to move by vehicles (Kṛttikas) (?) and the sons were born in those Dhiṣṇīs. Hence those sons are called “Dhiṣṇis”. Thus these sons of the rivers were born in the Dhiṣṇis and they are glorified as Dhiṣṇis.
19. Some of these fires are Viharaṇīyas, (portable, those that should be carried or removed), and others are Upastheyas152 153 (those that should be made to sit, deposited (?). They shall be briefly but factually recounted.
20. The following are the sons of Śaṃsya. All of them are remembered by Brāhmaṇas as Upastheyas. Vibhu, Pravahaṇa and Āgnīdhra and others, Dhiṣṇis (already deposited fires)
are serially laid down in their proper places in a Savana (Soma sacrifice) on the day when the Soma-juice is extracted.
21-22. Listen to the due order of the fires that are to be laid down Anuddeśya1 (without being given any particular direction). Brāhmaṇas2 worship the eight fires beginning with Samrāḍagni. They are Samrāḍagni etc. The second one is Kṛśānu and it is inside the Altar. The third one is Pariṣatpavamāna. It is laid down as directed (anudiśyate).3
23. Another fire is Pratalka, (otherwise) named Nabhas. It is manifested in the Catvara (levelled spot of ground specially prepared for the sacrifice), Havya that is not besmeared (with ghee) is deposited in the fire in the Śāmitra vessel (particular vessel used in the sacrifice).
24. (Thereafter is the fire) Ṛtudhāman that is glorified as Sujyoti and Audumbarya Viśvavyacas is the ocean fire4? and is glorified in the abode of Brahmā.
25-26. (The fire) Vasurdhāman that is Brahmajyoti is mentioned in the abode of Brahmā. Ajaikapāt that is an Upastheya is also Śālāsukhīyaka. Ahirbudhnya is an Anuddeśya fire. That fire is remembered as Gṛhapati.
27-28. Thereafter, I shall enumerate his eight sons who are called Viharaṇīyas.5 [Here there is a repetition of verse No. 20]. The fire Havyavāhana is declared as Hotrīya fire (i.e. fire used by the Hotṛ).
29-30. The second fire here is named Pracetas that is a subdued fire. Thereafter is the fire Vaiśvadeva. It is called śaṃsi6 by the Brāhmaṇas. The fire Uśik that is Kavi is conceived as Pota fire. It is also conceived as Āvāri fire, Vābhāri and Vaiṣṭhīya.154 155 156 157 158 159
31. The fire Avasphūrja is also called Vivasvān and Āsthān. The eighth one which is fire Sudhyu is also called Mārjālīya.
32. Those Dhiṣṇyas, the Viharaṇīyas, are being worshipped on the Sautya day (that is the day on which Soma juice is extracted) by the Brāhmaṇas. It (i.e. Sudhyu) is remembered as the source of origin of the waters. Indeed it is conceived in waters.
33. The fire by name Pāvaka that is born of waters and that is called Abgarbha (Having the waters as the womb) should be known as the fire at the Avabhṛtha (the holy ablution at the end of a sacrifice). It is worshipped along with Varuṇa.
34. Hṛcchaya (Abiding within the heart) is the fire that is his (Pāvaka’s) son.154 It is the fire that digests (food-stuffs) in the stomach of men. Mṛtyumān is remembered as the scholarly son of the Jaṭhara-fire (Gastric fire).
35-36. That fire born mutually may burn all the living beings here. The terrible Saṃvartaka fire is remembered as the son of the fire Manyumān (? Mṛtyumān). It drinks water and lives in the ocean and has the face of a mare. Saharakṣa is conceived as the son of Samudravāsin (residing within the ocean).
37. Kṣāma, the son of Saharakṣa, burns the houses of men. His son is the fire Kravyād and it consumes dead persons.
38. Thus the sons of Pāvaka fire have been described here. Thereafter is the solar fire Śuci.155 It is called Āyus by the Gandharvas.
39. This fire generates other fires on being churned in the Araṇi; this fire is taken from one place to another; this lord is known by the name Āyus.160 161
40. Mahiṣa was the son of Āyus. His son is named Sahasa. That fire Sahasa is remembered as the Abhimānin (Identifying itself with it) in the Yajñas of Pāka (cooking).
41. The son of the fire Sahasa was Adbhuta of great fame. Vividhi is remembered as the great son of the fire Adbhuta.
42. (This fire) is one that identifies itself with expiatory rites. It always consumes the Havis-offering that is consigned into the fire. Arkka was the son of Vividhi. The following were the sons of that fire (Arkka).
43. They are—Anīkavān, Vājasṛk, Rakṣohā, Yaṣṭikṛt. Surabhi, Vasu, Annāda, Apraviṣṭa and Rukmarāṭ.
44. These fourteen fires are the Progeny of the fire Śuci. These fires are said to be those that are consecrated in the sacrifices.
45. In the Manvantara of Svāyambhuva in the first Sarga (creation), these fires that are Abhimānins (those that identify themselves) had passed away along with the Yāmas, the excellent Devas.
46. Formerly in the world, these Havyavāhanas (fires) were those that identified themselves with the abodes called Viharaṇīyas, both sentient and insentient.
47. These fires were stationed in the holy rites and Yajñas. They were (both) Kāmyas (those with the fruit desired) and Naimittikas occasional ones or that are utilised when cause arises). They had passed away in the previous Manvantara along with those Śukras and Yāgas (?)
48. In the Manvantara of the first Manu, they had passed away along with the holy noble-souled Devas. Thus the abodes of these Sthānins (those that identify themselves with the abodes) have been enumerated by me.
49. The characteristics of Jātavedas (fires) in the Manvantaras of the past and future are enumerated through them.
50. All of them are remembered as ascetics and Brahmabhṛts (those that sustain the knowledge of Brahman). All of them were lords of subjects. They are remembered as Luminous.
51. These are to be known (as present) in all the seven Manvaṇtaras beginning with Svārociṣa and ending with the Sāvarṇya Manvantara in regard to their names, forms and purposes.
52. The present fires exist along with the current Yāma Devas. The future fires (lit. those that have not yet come) shall exist along with the future Devas.
53. Thus the group of fires has been duly described in the proper order.
Now henceforth the race of the Pitṛs will be narrated in detail and in the due order.
1. Even as Brahmā was creating sons formerly in the Svāyambhuva Manvantara, the human beings, the Asuras and the Devas were born out of his limbs.
2. The Pitṛs also were born, considering him as their father (?). The mode of their creation has been described before. Let it be heard briefly once again.
3. After creating the Devas, Asuras and the human beings, Brahmā took pride in them. (He conceived of a further creation also). (The Pitṛs) who were being considered like fathers, were born of his flanks.
4. The six seasons beginning with Madhu (Spring) (were born of his flanks). They call them Pitṛs. The vedic text says,—“The seasons are the Pitṛs and Devas.”
5. In all the Manvantaras, past and future (the same is repeated). Formerly, these were born in the auspicious Manvantara of Svāyambhuva.
6-7a. They are remembered by the name Agniṣvāttas and Barhiṣads. Those of theṃ who were householders, who did not perform Yajñas are remembered as the Pitṛs of the group Agniṣvāttas. They were not Āhitāgnis (those who regularly maintained sacrificial fires).
7b-9. Those of them who performed Yajñas are the Pitṛs (known as) Somapīṭhins. Those who performed Agnihotras are remembered as the Pitṛs called Barhiṣads. In this sacred lore, it has been decisively mentioned that the Ṛtus (seasons) are the Pitṛs and the Devas. The months of Madhu and Mādhava (i.e. Cakra and Vaiśākha) should be known as Rasas; the month of Śuci and Śukra (i.e. Jyeṣṭha and Āṣāḍha) are Śuṣmins (Lustrous ones). The months of Nabhas and Nabhsys (i.e. Śrāvaṇa and Bhādrapada)—these two are cited as Jīvas.
10. The months of Iṣa and Ūrja (i.e. Āśvina and Kārttika) are cited as Svadhāvats. The months of Saha and Sahasya (i.e. Mārgaśīrṣa and Pauṣa) are cited as Ghoras.
11. The months of Tapas and Tapasya (i.e. the months of Māgha and Phālguna) pertain to the winter, they are Manyumats. The units of time called Māsas (months) are included in the six periods of time (seasons).
12. These are called Ṛtus. The Ṛtus are the sons of Brahmā. They should be known as those identifying themselves with both sentient and non-sentient (objects).
13. In the abodes of Māsa (month) and Ardhamāsa (fortnight), the Ṛtus (seasons) are considered the Sthānins (the abiders). By means of the change of abodes, the Sthānābhimānins( those who identify themselves with the abodes) should be understood.
14. The days, the nights, the months, the seasons, the Ayanas (tropical transits of the sun) and the years are the abodes; the names of Abhimānins (deities identifying themselves) are in the same order.
15. The Sthānins (those who identify themselves with the abodes) who are established in these, are the states of time. They are having those as their own selves, since they are of the same essence as they. Understand as I shall mention them.
16.162 The various units (or states) of time are the Tithis of Parvans (dates of lunar fortnights), the junctions, the fortnights that are on a par with halves of months, the moments, the Kalās, Kāṣṭhās, Muhūrtas, days and nights.
17-18. Two half-months make one Māsa (month). Two months make what is called Ṛtu. Three Ṛtus make one Ayana and the two Ayanas, (viz.: the southern and the northern) together constitute a year. These are the abodes for the Sthānins. The Ṛtus are the sons of Nimi. Similarly, they should be known as six in number.
19-20. The five types of subjects (i.e. human beings, quadrupeds, birds, reptiles and trees) are remembered as the sons of Ṛtu. They are characterised by their seasonal change. Since the mobile and the immobile beings are born through the Ārtavas (seasonal changes, menstruation etc.) the Ārtavas are fathers and the Ṛtus are grandfathers. When they come together, the subjects of the Prajāpati are born.
21. Hence the Vatsara (year) is considered the great grand-father of the subjects. These Sthānins of the nature of the abodes in their respective abodes have been recounted.
22. They are declared as those who have the same names, the same essence and the same nature as they (i.e. units of time). It is Saṃvatsara (the year) that is considered and remembered as Prajāpati.
23. Agni, the son of Saṃvatsara, is called ṛta by scholars. Since they are born of Ṛta, they are called Ṛtus.
24-25. Years should be known as having six seasons. To the five types of subjects, viz.: bipeds, quadrupeds, birds, reptiles and the stationary beings, there are five Ārtavas (seasonal changes). The flower is remembered as Kālārtava (seasonal change indicating particular period of time of trees. The state of being Ṛtu and Ārtava is recounted as Pitṛtva (the state of being Pitṛs).
26. Thus the Ṛtus and the Ārtavas should be known as
27. Hence these Ārtavas are indeed the Pitṛs—so we have heard. These have stayed throughout the Manvantaras as Kālābhimānins (identifying themselves with the Kāla or time).
28-30. They are endowed with causes and effects; they have pervaded everything through their supremacy and indeed these identify themselves with the abodes and they stand here in consequence of that special contact (?).
The Pitṛs are of various kinds viz.: Agniṣvāttas and Barhiṣads. Two daughters well known in the worlds were born of Svadhā and the Pitṛs. They were Menā and Dhāraṇī by whom the entire universe is sustained. These two were expounders of Brahman. These two were Yoginīs also.
31-34. Menā was the mental daughter of those Pitṛs who are mentioned as Agniṣvāttas. They are remembered as Upahūtas too.
Dhāraṇī is remembered as the mental daughter of Barhiṣads. These Pitṛs, the Barhiṣads are remembered as Somapāyins too.163 164
These two Pitṛs gave their splendid daughters in marriage for the sake of righteousness.
The Agniṣvāttas gave Menā as the wife unto the Himavān, The Barhiṣads gave the splendid daughter Dhāraṇī as wife unto Meru. Understand their grandsons.
Menā the wife of Himavān gave birth to Maināka.
35. She gave birth to Gaṅgā also, the most excellent river who became the wife of the salt sea. Krauñca is the son of Maināka. It is due to him that the continent Krauñca has been so named.
36. Dhāraṇī. the wife of Meru, gave birth to the son Mandara endowed with divine medicinal herbs as well as three well reputed daughters.
37. They were Velā, Niyati and the third (daughter) Āyati. Āyati is remembered as the wife of Dhātṛ and Niyati that of Vidhātṛ.
38. The progeny of these two, formerly in the Svāyambhuva Manvantara have already been recounted. Velā (seashore) gave birth to a praiseworthy (lit. uncensured) daughter of Sāgara (the ocean).
39. The daughter of the ocean named Savarṇā became the wife of Prācīnabarhiṣ. Ten sons were born to Savarṇā of Prācīnabarhiṣ.
40. All of them were called Pracetasas and were masters of the science. Lord Dakṣa, the son of the self-born lord, assumed the status of their son.
41. It was on account of the curse of the three-eyed lord (and it took place) in the Cākṣuṣa Manvantara.
On hearing this, Śāṃśapāyani asked Sūta.
42. “How was it that Dakṣa was born formerly in the Cākṣuṣa Manvantara, due to the curse of Bhava? Even as we ask, narrate that to us.”
43. On being told thus, Sūta addressed Śāṃśapāyani and told the story connected with Dakṣa (along with) the cause of the curse of Tryambaka.
44. “Dakṣa had eight daughters who have already been mentioned by me. The father brought them from their (husbands’) houses to his own house and honoured them.
45-46. Then, honoured very well thus, all of them stayed in their father’s house.
The eldest among them was named Satī who was the wife of Tryambaka (Three-eyed god Śiva)
Dakṣa who hated śiva did not invite that daughter. Maheśvara never bowed down to Dakṣa.
47-48. The son-in-law who was stationed in his own brilliance did not bow down to his father-in-law.
On knowing that all her sisters had arrived at her father’s house, Satī, too went to her father’s house although she had not been invited. The father accorded to her an honour inferior to that accorded to other daughters and which was disagreeable to her as well.
49-50. That goddess who had been infuriated and annoyed spoke to her father:—“O Lord, by according tome a welcome and honour inferior to that of my younger sisters, O father, by dishonouring me thus, you have done a despicable thing. I am the eldest and the most excellent. It behoves you to honour me.”
51. On being told thus, Dakṣa spoke to her with his eyes turned red:—“These girls, my daughters, are more worthy of respect and more excellent than you.
52. O Satī, their husbands also are highly respected by me. They are highly proficient in the Vedas, endowed with good power of penance; possessing great Yogic power and very pious.
53-54a. O Satī, all of them are superior to Tryambaka, on account of their good qualities and are more praiseworthy. They are my excellent sons-in-law, viz.: Vasiṣṭha, Atri, Pulastya, Aṅgiras, Pulaha, Kratu, Bhṛgu and Marīci.
54b-56. Since Śarva always defies and disregards me, I do not honour and welcome you. Indeed Bhava is antagonistic to me.” Thus spoke Dakṣa then, on account of his deluded mind, the consequence of which was a curse unto himself and to the great sages who were mentioned by him.
On being told thus the infuriated goddess said to her father thus—
57. “Since you insult me although I am devoid of defects verbally, mentally and physically, O father, I am abandoning this body born of you”.
58. Then, being infuriated and aggrieved on account of that dishonour, goddess Satī bowed down to the self-born lord and spoke these words.
59-60a. “Wherever I am born again with a brilliant body whether lam not born (of a womb) or whether I am born of a righteous person, I should necessarily attain the status of the virtuous wife of the self-possessed three-eyed lord alone.”
60b-61. Seated there itself she entered the Yogic trance. She united her soul (to the supreme lord). With her mind she retained the Āgneyi Dhāraṇā. Then the fire born of her
soul rose up from all her limbs. Kindled by the wind it reduced her body to ashes.
62. The trident-bearing lord heard about that death of Satī. Śaṅkara came to know about their conversation factually. Hence, the lord became angry with Dakṣa and the sages.
63. “Bhūrloka is spoken of as the first one among all the worlds. At the behest of Parameṣṭhin (supreme lord), I shall sustain it always.
64. All the lustrous worlds stand by on being held on to this earth. At his behest, I shall hold them here always.
65. There is the fourfold classification of the Devas. Still they partake of food at one place. I will not partake of food aloṇg with them. Therefore, they will offer it separately unto me.
66-68. O Dakṣa, since, on account of me sinless Sati had been insulted, and all other daughters were praised along with their husbands, hence when the Vaivasvata Manvantara begins, these great sages who are not born of a womb will be born again during my second Yajña”. After announcing this to all of them, he cursed Dakṣa once again, “In the Cākṣuṣa Manvantara when Sukra’s Homa is performed by Brahmā (?), you will become a human king in the family of Cākṣuṣa.
69-71. You will be born as the grandson of Prācīnabarhiṣ and the son of Pracetas. You will be born by the name of Dakṣa itself, as the son of Māriṣā, the daughter of Śākhins (trees).
When the Vaivasvata Manvantara arrives, there also, O evil-minded one, I will cause obstacles in a holy rite endowed with virtue though it may be difficult of access”.
72. On hearing that, Dakṣa cursed Rudra once again:—“Since, on account of me you rendered evil to the sages, the Brāhmaṇas will not worship you along with the Devas in the course of a Yajña.
73. O ruthless one, after offering the Āhuti unto you in the course of their holy rites, they will touch the holy water again. At the close of the Yuga, they will abandon heaven and will stay here alone”.
74-75. Thereafter, he (Rudra) is not worshipped along with the Devas. He is worshipped separately.
Thereupon, Dakṣa who was thus addressed by Rudra of unmeasured, splendour and cursed abandoned his body originating from the self-born lord, and was born among human beings.
76. After realising the lord and deity of Yajñas, Dakṣa, the householder, worshipped him with the entire Yajña along with the other deities.
77. After the advent of the Vaivasvata Manvantara, the lord of mountains begot of Menā the goddess Umā who had been the noble lady Satī previously.
78. She who had been the noble lady Satī previously became Umā afterwards. She is the wife of Bhava always. Bhava is never abandoned by her.
79-80. Just as the noble lady Aditi follows for ever Kaśyapa, the son of Marīci; just as goddess Śrī follows Nārāyaṇa, just as Śacī follows Maghavan (i.e. Indra), (so also Satī follows Bhava.)
These following noble ladies never leave off their husbands, viz.: Lakṣmī does not leave off Viṣṇu, Uṣā does not leave off Sūrya (the Sun) nor does Arundhatī leave of Vasiṣṭha.
81. They return and are born again and again in the Kalpas along with them.
Thus Dakṣa was born as the son of Pracetas in the Cākṣuṣa Manvantara.
82. This has been heard by us that on account of the curse he was born second time as king, as the son of Māriṣā and the ten Pracetas.
83-86. The seven great sages, Bhṛgu and others were born formerly in the first Tretā yuga of the Vaivasvata Manvantara. They assumed body from Varuṇa, at that sacrifice of the great lord.
Between Dakṣa, the Prajāpati, and Triyambaka, the intelligent self-possessed Lord, there was intense enmity continued from their previous birth. Hence intense enmity should never be pursued at the time of personal antagonism.
Due to merits and demerits, the living being does not leave off the awareness of what is intensely conceived in the mind, though it may pertain to the previous birth. That should not be pursued by a learned person.
87. Thus began the story that rids one of sins and that pertains to Dakṣa.165 It has been formerly urged for narration by you.
88. This story had been recounted in the context of narration of the line of the Pitṛs.166 Henceforth, I shall recount the Devas in the same order as that of the Pitṛs.
89. Formerly, in the beginning of the Tretā yuga in the Svāyambhuva Manvantara, there were the Devas well-known as Yāmas and they were the sons of Yajña.167 168
90. They were the well-reputed sons of Brahmā. Since they were Ajas (unborn), they are Ajitas (unconquered). These are the mental sons of Svāyambhuva. They are named Śakta.
91. Therefore, these are remembered as the three groups of Devas (? Yāma, Ajita and Śakta). The Cchandajas4 were thirty-three in the creation of Svāyambhuva.
92-94. The twelve Yāmas are recounted as follows: Yadu, Yayāti, Vīvadha, Trāsata, Mati, Vibhāsa, Kratu, Prayāti, Viśruta, Dyuti, Vāyavya and Saṃyama. Yadu and Yayāti were two Devas (?)
The twelve Ajitas are as follows: Asama, Ugraḍṛṣṭi, Sunaya, Śuciśravas, Kevala, Viśvarūpa, Sudakṣa, Madhupa, Turīya, Indrayuk, Yukta and Ugra.
95-96. The twelve Śaktas are recounted as follows:
Janiman, Viśvadeva, Javiṣṭha, Mitavān, Jara, Vibhu, Vibhāva, Ṛcika, Durdiha, Śruti, Gṛṇāna and Bṛhat.
These were Somapāyins in the Svāyambhuva Manvantara.
97. These Gaṇas were lustrous, valorous and very powerful at the outset; lord Viśvabhuk was their Indra.
98-100. The Asuras who lived then were their cousins and kinsmen.
The Suparṇas, Yakṣas, Gandharvas, Piśācas, Uragas and Rākṣasas—these along with the Pitṛs (and the Devas) constituted the eight Devayonis (divine groups), they passed away in the Svāyambhuva Manvantara. They have thousands of subjects (progeny). They were richly endowed with majestic lustre, beauty, longevity and physical strength. They are not mentioned in detail here, lest there should be irrelevancy of context.
101-102. The Svāyambhuva creation should be understood by means-of the current one.169 The past creation is observed through the present one which is Vaivasvata in regard to the subjects, deities, sages and Pitṛs. Understand the seven sages who had been existing before.
103. Bhṛgu, Aṅgiras, Marīci, Pulastya, Pulaha, Kratu, Atri and Vasiṣṭha, these seven (?) were in the Svāyambhuva Manvantara.
104-105. Āgnīdhra, Agnibāhu, Medhā, Medhātithi, Vasu, Jyotiṣmān, Dyutimān, Havya, Savana and Sattra—these were the ten sons of Svāyambhuva Manu. They were extremely mighty with the velocity of the wind. They were kings of great magnificence in the first Manvantara.
106-107. That race along with the Asuras, the excellent Gandharvas, the Yakṣas, the Uragas, the Rākṣasas, the Piśācas, the human beings, the Suparṇas and the groups of Apsaras cannot be recounted in due order even in the
course of hundreds of years. Since their names are many where is the limit to their number in that family.
108. Those subjects who were in the Svāyambhuva Manvantara with the names of the Yugas (?) passed away due to the great efflux of time in the order of Ayanas, years and Yugas.
109. Who is this lordly Kāla (Time)? Who is this annihilator of all living beings? Of what is he the source of origin? What is his beginning, what is the intrinsic essence, his soul?
110. What is his eye? What is the form? What are remembered as his limbs? What is his name? What is his self? Mention these factually.
ÌH. Let the real nature of Kāla (Time) be listened to.171 After listening, let it be retained in the mind. The sun is his source and the period of the twinkling of the eye is his beginning. He is called Saṃkhyācakṣus (Having the number for his eyes).
112. The day and night together constitute its form. The Nimeṣa (moments) are his limbs. The year (Saṃvatsara) is his essence. His name is Kalātmaka (one whose soul is the digit).
113-115. That lord of subjects is of the nature of the present, future and past times. Understand the condition of the Kāla divided into five, by means of the day, the fortnight, the month, the reasons and the Ayanas. The first (year) is Saṃvatsara; the second one is Parivatsara; the third one is Iḍvatsara; the fourth is Anuvatsara; and the fifth among them is Vatsara. That period of time is termed Yuga.172
116. I shall explain their principle (Tattva). Even as it is being recounted, understand it that which is mentioned as Kratu and Agni is considered Saṃvatsara.
117-120. This sun, the son of Aditi, and the fire of time is Parivatsara.
Soma (the moon) which is of the nature of the essence of waters, which has two movements, the bright and the dark ones (i.e. the bright half and the dark half of the month) is Iḍva-tsara and has been decisively determined so in the Purāṇas. He who purifies the worlds with his seven times seven bodies (i.e. 49 Maruts); he who blows favourable to the world—that wind is Anuvatsara.
He who was born of the Ahaṃkāra (ego) of Brahmā as Udagrudra1—that blue-red (complexioned) Rudra should be known as their Vatsara.
I shall explain his Satattva (essential nature); understand it even as it is being recounted.
121. Due to the contact of limbs and minor limbs, the Kālātman (the soul of time) is the great-grandfather. He is the lord and source of origin of Ṛk, Yajus and Sāman; he is the master of the five (i.e. day, fortnight etc.).
122. 126. He is Agni, Yama, Kāla, Sambhūti and Prajāpati. He is source of origin of the sun. He is mentioned as Saṃvatsara by learned men.
The sun should be known as Parivatsara. He is the source of origin of the divisions of Kāla (Time), of the months, seasons and the two Ayanas; of the planets, stars, chillness, heat, rain, span of life and holy rites; the Bhāskara (sun) is the source of origin of the smaller divisions and the days; he is Vaikārika (an evolute?), of kindly disposition, the son of Brahmā and the Lord protector of subjects. He is one. He is (in a way) not one. He is day, month, season and grandfather. He is Āditya, Savitṛ,
Bhānu, Jīvana (Enlivener) and honoured by Brahmā. He is the Prabhava (source of birth) and Apyaya (end or that in which they merge themselves at death)of all living beings. Therefore, Bhāskara the presiding deity of the Tārās (constellations), should be known as the second Parivatsara.
127-129. Since Soma (the moon god) is the lord of all medicinal herbs, since he is the grandfather, since he is the enlivener of all living beings, since he is the lord, causing Yoga (acquisition of what is not attained) and Kṣema (preservation of what is acquired); since he always looks after and upholds the universe by means of his rays; since he is the source of origin of the Tithis (days of the lunar fortnight), junctions of Parvans, full moon and the New moon; since he causes the night; since he is the Prajāpati with nectarine soul—for all these reasons Soma (Moon) with the Pitṛs is remembered as Iḍvatsara.
For the following reasons Vayu (the Wind god) is Anuvatsara:
130. In the world he is the propeller of all activities of the living beings through the five types of vital winds viz.: Prāṇa, Apāna, Samāna, Vyāna, and Udāna.
131. He causes the unified and simultaneous activities of the five units of the physical body. viz.; the sense organs, the mind, the intellect, the memory and the strength.
132. He is the soul of all; he is the lord of all worlds through the (spatial winds) Āvaha, Pravaha etc. He exists through his seven times seven bodies (known as Maruts) that render help to others.
133-134. He is the maker of the destiny of all living beings; he is the Prabhañjana (violent gust of wind also); he perpetually causes the well-being of all living beings; he is the source of origin of fire, waters, earth, the sun and the moon; the wind is Prajāpati: he is the soul of all the worlds; he is the great grandfather and he causes days and nights. Hence, it is that Vāyu (wind god) is Anuvatsara.
135. All these four (i.e. Kāla, the sun, the Moon and the wind god) are lords of subjects; they are born of the flanks (of Brahmā); they are the fathers of all the worlds. They have been glorified as the souls of the worlds.
136-137. Bhava came out crying, through the mouth of Brahmā who was meditating. The great lord is mentioned (in the Vedas) of Ṛṣi (sage), Vipra (Brāhmaṇa), the soul of the living beings, the great grandfather, the lord of all living beings and the Praṇava (Om). It is through the penetration of the Ātman (soul) that the limbs and minor limbs of the living beings take shape.
138-139. Rudra who causes Unmāda (Madness) and (at the same time) blesses, is called Vatsara. Thus the sun, the moon, the fire, the wind and Rudra are all identifiers with Yuga (?). Lord Rudra who is the soul of Kāla is always the cause of annihilation. Lord Rudra entered this universe by means of his own brilliance.
14-0-141. Due to the contact with the soul that is the support, by means of the bodies and the appellations (he enters the universe). Therefore, through his own vitality he has the status of Deva, Pitṛ and Kāla and this status blesses the worlds. It is the greatest. So Rudra is always worshipped by those who are the knowers of that (Rudra?)
142-144. Since the lord is the master of the lords of subjects, since he is Prajāpati, since he is the conceiver of all living beings, since Nīlalohita is the soul of all, since Rudra resuscitates the fading and declining medicinal herbs again and again; since at the time when medicinal herbs decline, the lord is worshipped by the Devas, the leader of whom is Prajāpati and who seek fruits eagerly desired by them—(He is worshipped by offering Puroḍāśa in three Kapālas) otherwise called Three Ambakas—So the lord is called Tryambaka,173
145. The three Vedic metres viz.: Gāyatrī, Triṣṭubh and Jagatī are remembered by the name Tryambakas. Out of love they are the sources of origin of the vegitable kingdom.
146. The Puroḍāśa offering consecrated by the repetition of those three metrical verses united into one is called Trikapāla because it has three means and it is instilled with their virility in three ways.
147. Hence that Puroḍāśa is Tryambaka. Therefore, he (the lord Rudra) is also declared as Tryambaka.
Thus the Yuga is mentioned by learned men as one that consists of five years.
148. The Saṃvatsara that has been mentioned by Brāhmaṇas as one having five selves became a unit of six selves174 with the names of Madhu (spring) and other seasons.
149-151. The five Ārtavas are the sons of the Ṛtus. Thus the creation is recounted briefly.
Thus the unattached Kāla with many measures and units removes the lives of living beings and runs like the rapidly speeding current of water.
The progeny of these, cannot be enumerated authoritatively, because they are innumerable. The group of sons and grandsons is endless.
Glorifying this family of great lords of subjects of holy rites and meritorious fame, one shall achieve great Siddhi (spiritual attachment).
1.The year, said to be of five souls (vide V.113), is again divided into six divisions according to season (Ṛtus).
1. In all the Manvantaras of the past and the future, all the subjects are born with similar identification in regard to names and forms.1
2. The Devas who are of eight types are the overlords in that Manvantara. The sages and the Manus—all of them serve the same purpose.
3. The creation of the great sages was already recounted. Now understand the race of Svāyambhuva Manu, that is being recounted in detail and in due order.
4-5. Svāyambhuva Manu had ten grandsons who were similar to him. The entire earth consisting of seven continents was colonised by them along with its towns, oceans and mines in every sub-continent in the first Tretā yuga of the Svāyambhuva Manvantara.
6. This (Earth) was colonised by those sons of Priyavrata, the grandson of Svāyambhuva (Manu) who were endowed with progeny, strength and penance.
7. Kāmyā that extremely fortunate daughter of Kar-ḍama the Prajāpati, bore unto Priyavrata heroic sons endowed with their own progeny.174
8-9. She gave birth to two daughters, viz.: Samrāṭ and Kukṣi. Both of them were splendid. She gave birth to ten sons also. The brothers of those two daughters were ten in number, valorous and similar to the Prajāpatis. They were Āgnīdhra, Agnibāhu, Medhas, Medhātithi, Vasu (later mentioned as Vapuṣmān), Jyotiṣmān, Dyutimān, Havya, Savana and Sattra.
1. The race of Priyavrata:
Names of Priyavrata’s Sons Names of the Dvīpa assigned as
|
1. |
Āgnīdhra |
kingdom Jambū |
|
2. |
Agnibāhu |
— |
|
3. |
Medhas |
— |
|
4. |
Medhātithi |
Plakṣa |
|
5. |
Vasu (Vapuṣmān) |
Śālmala |
|
6. |
Jyotiṣmān |
Kuśa |
|
7. |
Dyutimān |
Krauñca |
|
8. |
Havya |
Śāka |
|
9. |
Savana |
Puṣkara |
|
10. |
Sattra |
_ |
10. Priyavrata crowned seven of them in seven-continents as kings with due religious rites. Understand them as well as those continents.
H. He made the excessively powerful Āgnīdhra, the lord of Jambūdvīpa. Medhātithi was made by him the lord of Plakṣadvīpa.
12. He crowned Vapuṣmān (Earlier mentioned as Vasu) as king in the Śālmala dvīpa. The lord made Jyotiṣmān, the king in Kuśa dvīpa.
13. He coronated Dyutimān as the king in Krauñca dvīpa; Priyavrata made Havya the lord of Śāka dvīpa.
14-17. The lord made Savana the overlord of Puṣkara. In Puṣkara dvīpa, Savana had two sons, viz.: Mahāvīta and Dhātaki. These two sons were the most excellent ones that parents could desire. In accordance with the name of that noble soul, his sub-continent is remembered as Mahāvīta varṣa. In accordance with the name of Dhātaki, his sub-continent is called Dhātakīkhaṇḍa.
Havya (the lord of Śākadvīpa) begot seven sons, rulers of Śākadvīpa. They were, viz.: Jalada, Kumāra, Sukumāra, Maṇīvaka, Kusumottara, Modāka and the seventh one Mahādruma.
18-21.175 The first sub-continent of Jalada is called Jalada. The second sub-continent of Kumāra is glorified as Kaumāra.
The third one Sukumāra is remembered as the sub-continent of Sukumāra. The fourth one is called Maṇīvaka, the sub-continent of Maṇīva.
The fifth sub-continent Kusumottara is that of Kusumottara. Modāka the sixth sub-continent is glorified as that of Modāka.
The seventh sub-continent is Mahādruma in accordance with the name of Mahādruma.
All those seven sub-continents there are called after their names.
22-23. There were seven sons born of Dyutimān, the
lord of Krauñcadvīpa176 viz.: Kuśala, Manonuga, Uṣṇa, Pāvana, Andhakāraka, Muni and Dundubhi. These were the sons of Dyutimān. They have after their own names, the splendid sub-continents situated in the Krauñcadvīpa.
24-26. The land of Kuśala named Kauśala was very famous. Manonuga is remembered as the land of Manonuga.
Uṣṇa is remembered as the land of Uṣṇa and Pāvana that of Pāvana. That land of Andhakāra is glorified as Andhakāra.
Maunideśa was the land of Muni and Dundubhi is remembered as the land of Dundubhi.
These seven lands in the Krauñcadvīpa were radiant ones.
27-30. Jyotiṣmān too in the Kuśadvīpa had seven very powerful sons177 viz.: Udbhijja, Venumān, Vairatha, Lavaṇa, Dhṛti, the sixth one Prabhākara and the seventh one remembered as Kapila.
The first sub-continent is called Udbhijja; the second sub-continent was Veṇumaṇḍala; the third sub-continent was Vairathākāra; the fourth sub-continent is remembered as Lavaṇa; the fifth sub-continent was Dhṛtimat; the sixth subcontinent was Prabhākara; the seventh sub-continent named Kapila was glorified as that of Kapila. Their lands in the Kuśadvīpa have the same names as they.
31. The Lords of Śālmala were (as if) embellished with subjects endowed with the disciplined conduct of life pertaining to the various Āśramas (stages of life).
They were the seven sons of Vapuṣmān.178
32. They were:—Śveta, Harita, Jīmūta, Rohita, Vaidyuta, Mānasa and Suprabha, the seventh one.
33-34. Śveta was the land of Śveta; Suharita was that of Harita; Jīmūta was the land of Jīmūta and Rohita that of Rohita. Vaidyuta was the land of Vaidyuta and Mānasa that
of Mānasa. Suprabha was the land of Suprabha. All these seven were the protectors of the lands.
35. I shall recount Plakṣadvīpa after the Jambūdvīpa. The seven sons of Medhātithi were the kings ruling over Plakṣadvīpa.
36-37179. These were the sons of Medhātithi who are mentioned (as follows:) The eldest was named Śāntabhaya; the second is remembered as Śiśira: Sukhodaya was the third; the fourth is called Nanda; Śiva was the fifth among them; Kṣemaka is called sixth, and Dhruva should be known as the seventh.
38-43. Those seven Varṣas (sub-continents) are known after the names of those seven (sons). Therefore the following (are well known), viz.: Śāntabhaya, Śiśira, Sukhodaya, Ānanda, Śiva, Kṣemaka and Dhruva. Those Varṣas were all equal (to one another). They were colonized in the different parts formerly in the Svāyambhuva Manvantara by those sons of Meḍhātithi who were kings and rulers of Plakṣadvīpa. The subjects in the Plakṣadvīpa were made to closely adhere to the disciplined conduct of life of the various castes and stages of life.
It is the Dharma180 (piety, virtue) that is the criterion for the classification of the Varṇas and Āśramas in the five continents beginning with Plakṣadvīpa and ending with Śākadvīpa (i.e. Plakṣa, Śālmala, Kuśa, Krauñca and Śāka). Happiness, span of life, beauty, strength and Dharma (Virtue) are remembered to be common to all perpetually, in these five Dvīpas. Plakṣadvīpa has been described. Understand the Jambūdvīpa.
44. Priyavrata installed Āgnīdhra, the extremely powerful son of Kāmyā and his eldest successor as the king and over-lord of Jambūdvīpa.
45-47. Nine sons were born to him.181 They were on a par with the Prajāpatis.
The eldest was well known as Nābhi. Kimpuruṣa was his younger brother. Harivarṣa was the third and the fourth was Ilāvṛta. Ramya was the fifth son, Hiraṇvān is mentioned as his sixth son. Kuru was the seventh among them. Bhadrāśva is remembered as the eighth and the ninth was Ketumāla.
Understand their realms.
48-52 The father gave Nābhi the southern Varṣa named Hima; he gave Kimpuruṣa that Varṣa, called Hemakūṭa. He gave Harivarṣa that sub-continent which is remembered as Naiṣadha. He gave Ilāvṛta the sub-continent that was in the middle of Sumeru. The father gave Ramya, the sub-continent that is remembered as Nīla. The sub-continent Śveta that was situated to the north of it was given by the father to Hiraṇvān. He gave to Kuru the sub-continent that was to the north of Śṛṅgavān. Similarly, he allotted to Bhadrāśva the sub-continent Mālyavat. He assigned the sub-continent Gandhamādana to Ketumāla. Thus these nine sub-continents have been narrated by me, part by part.
53. Āgnīdhra crowned those sons in due order in those sub-continents. Thereafter, that pious-souled one became engaged in penance.
54. Thus the entire earth consisting of the seven continents was colonized by the seven sons of Priyavrata, who were the grandsons of Svāyambhuva Manu.
55. Thus, when annihilation takes place, these seven settlements (continents) are created again and again by the kings in all the seven sub-continents.
56-58. This is the nature of colonization of the continents and the Kalpas.
With regard to the eight sub-continents beginning with that of Kimpuruṣa (the following things should be noted). Their attainment is natural. Without effort they are generally happy. There s no annihilation or calamity in them. There is
no fear from old age and death. There is neither Dharma (Virtue) nor Adharma (evil) among them. There is no classification of people as the excellent, the middling and the base. In all those eight Kṣetras (i.e. Varṣas, sub-continents) there is no Yugāvasthā (the state of Yugas).
59-61. I shall recount the procreation by Nābhi in the sub-continent called Hima. Understand it. Nābhi begot a highly lustrous son, of Meru-Devī. He was Ṛṣabha,182 the most excellent of all kings. He was the eldest of all Kṣatriyas. Heroic Bharata was born of Ṛṣabha. He was the eldest of hundred sons. Ṛṣabha crowned his son and engaged himself in Mahāpravrajyā (the great migration of renunciation i.e. journey or pilgrimage till death). He allotted the southern sub-continent named Hima to Bharata.
62-63. Hence learned men know this sub-continent as Bhāratavarṣa183 after his name. Bharata’s son was a virtuous scholar named Sumati. Bharata crowned him in that realm. After transferring the royal glory to his son the king entered the forest.
64. His son Tejasa was a lord of the subjects and conqueror of enemies. The great scholar, Indradyumna is remembered as Tejasa’s son.
65-66. Parameṣṭhin, his son, was born after his death and his son was Pratīhāra and the family came to be known after his name. In his family a son well known as Pratihartṛ was born. To that intelligent Pratihartṛ, son Unnetṛ was born. Bhūman is. remembered as his son.
67. His son was Udgītha. Prastāvi was his son. Vibhu was the son Prastāvi and Pṛthu was his son.
68. Pṛthu’s son was Nakta. Gaya was Nakta’s son. Nara was born as the son of Gaya and Virāṭ was the son of Nara.
69. Mahāvīrya was the son of Virāṭ. His son was Dhīman. Mahān was the son of Dhīman and Bhauvana was the son of Mahān.
70. Tvaṣṭṛ was the son of Bhauvana. His son was Virajas. Rajas was the son of Nirajas and Śatajit was the son of Rajas.
71. He had hundred sons. All of them were kings. The important one among them was Viśvajyotis. It is through them, that these subjects flourished.
72. This Bhārata sub continent was marked by them as one with seven islands. Formerly, this Bhāratī land was enjoyed by those born of their family.
73-75. Each set of Yugas consists of Kṛta, Tretā etc. (The Manvantara consists of) such seventy-one sets of Yugas. People belonging to their family had been kings throughout the past Yugas in the Svāyambhuva Manvantara. They were hundreds and thousands.
Thus is the creation (race) of Svāymbhuva by which this universe is filled with sages, deities, Pitṛs, Gandharvas, Rākṣasas, Yakṣas, Bhūtas, Piśācas, human beings, animals and birds. This is said to be their creation. It undergoes change along with the Yugas.
1-3. On hearing about the settlement of the subjects thus, Śāṃśapāyani asked Sūta about the length and extent of the Earth1 as it had been determined—“How many continents are there? How many oceans? How many mountains are proclaimed? How many are the Varṣas (sub-continents)? What are the184
rivers declared therein? Mention all these things to us in detail and factually such aṣ the magnitude of the great elements, the Lokāloka mountain, the transits, the extent and the movements of the moon as well as the sun.
4-6. O! I shall recount to you the length and extent of the earth, the number of the oceans and the number and extent of the islands. There are thousands of different islands that are included in the seven continents. They cannot be recounted in due order, because this world is studded and constantly (surrounded by them). I shall recount the seven continents along with the moon, the sun and the planets.
7-8a. Men mention their magnitudes by means of guess alone. One cannot arrive by means of guess alone, at those beings (or things) which cannot be even pondered upon. That which is beyond nature is called Acintya (that which cannot be even pondered upon).
8b-10. I shall recount the Jambūdvīpa as exists actually, consisting of nine Varṣas. Understand it through its extent and girth in terms of Yojanas. It is more than a hundred thousand Yojanas all round. It is full of different, rural countries and ■different kinds of splendid cities. It is filled with Siddhas and Cāraṇas and is embellished with mountains.
11. (It is full of mountains) endowed with all kinds of minerals originating from clusters of rocks. It is full of rivers flowing from mountains.
12. Jambūdvīpa is immense and glorious with huge zones all round. It is encircled by nine worlds that evolve a number of living beings.
13. It is surrounded on all sides by the briny sea the extent of which is equal to that of Jambūdvīpa itself.
14. * The following are the six Varṣaparvatas185 186 (Mountains
dividing the sub-continents). They have good ridges. On either side they merge into the Eastern and Western oceans.
15. Himavān is practically covered with snow. Hemakūṭa is full of Heman (gold). The great mountain Niṣadha is equally pleasant in all the seasons.
16. Meru is remembered as the most beautiful.187 It has four colours (like four castes—Varṇas). It is golden. On its top its extent is thirty-two thousand Yojanas.
17. It is circular in shape. It is symmetrical and very lofty. It is endowed with the qualities of Prajāpati. It has different colours at its sides.
18. It is originated from the umbilical cord of Brahmā born of the unmanifest one. In the east it is white in colour. Hence, it is on a par with the Brāhmaṇas.
19. Its northern side has a natural red colour. Hence, the Kṣatriya-hood of Meru on account of various reasons and purposes. (?)
20-21. In the southern side it is yellow. So its Vaiśyatva (state of being a Vaiśya) is evident. In the West it is like the Bhṛṅgapatra (A kind of leaf black in colour) all round. Hence it has the state of Śūdra. Thus the colours are recounted (as well as the castes). Its nature through colour and magnitude has been explained.
22. The Nīla mountain is full of sapphires (has that colour). The Śveta is white and full of gold. Śṛṅgavān has the colour of the peacock’s tail and it is full of gold.
23. All these lordly mountains are frequented by the Siddhas and Cāraṇas. Their internal diameter is said to be nine thousand Yojanas.
24. The sub-continent of Ilāvṛta is in the middle of Mahāmeru. Its extent all around is thus nine thousand Yojanas.
25. In its middle is the Mahāmeru like a smokeless fire. The southern side of Meru is like the middle of the altar. Its upper half is its upper surface.
26. The Varṣa-Parvatas which belong to the six Varṣas are two thousand Yojanas in extent and in height.
27-31a. Their length is said to be in accordance with the extent of Jambūdvīpa. The two mountains, (Nīla and Niṣadha) are hundred thousand Yojanas long. The other four mountains are shorter than these. The mountains Śveta and Hemakūṭa are each ninety thousand Yojanas long. The mountains Himavān and Śṛṅgavān are each eighty thousand Yojanas long. There are Janapaḍas (territories or counties) in between them. The Vaṛsas are seven in number. They are encircled by mountains that are difficult to cross on account of steep precipices. They are criss-crossed with different kinds of rivers. It was impossible to travel from one Varṣa to another (lit. they were mutually unapproachable).
31b. Animals of different kinds live in them. This Haimavata sub-continent is well known by the name Bhārata.
32-34. Hemakūṭa is beyond this. It is remembered by the name Kimpuruṣa. Naiṣadha sub-continent is beyond Hemakūṭa and it is called Harivarṣa. Ilāvṛta is beyond Harivarṣa (and in the middle) of Meru. Nīla is beyond Ilāvṛta and it well-known by the name Ramyaka. Śveta is beyond Ramyaka and it is well-known as Hiraṇmaya. The sub-continent Śṛṅgavat is beyond Hiraṇmaya and it is remembered as Kuru.
35. The two sub-continents in the south and the north should be known as situated in the form of a bow. Four others are stationed lengthwise and the middle one is Ilāvṛta.188
36. Vedyardha which is on the hitherside of Niṣadha,
is known as the southern Vedyardha and that which beyond the Nīlavān is the northern Vedyardha.189
37. In the southern side of Vedyardha, there are three Varṣas and on the northern side of Vedyardha also there are three Varṣas. Meru should be known as existing in between them and Ilāvṛta is in the middle of Mem.
38. To the south of the Nīla and to the north of Niṣadha, there is a great mountain stretching to the north named Mālyavān.190
39. It stretches a thousand Yojanas from Nīla to Niṣadha. It is glorified as one, thirty-four thousand Yojanas in extension.
40. The mountain Gandhamādana should be known as situated to its west. In length and extent it is reputed to be like Mālyavān.
41. Meru, the golden mountain, is in the middle of two circles. That golden mountain has four colours. It is symmetrical and very lofty.
42. The brilliant Sumeru shines, established like a king. It has the colour and brilliance of the midday sun. It is refulgent like the smokeless fire.
43. It is eighty-four thousand Yojanas high. It has entered (down the ground level) sixteen thousand Yojanas. Its width is also sixteen thousand Yojanas.
44. Since it is stationed like a platter its width on the top is thirty-two thousand Yojanas. Its girth all round is three times its width.
45-47. When the mass is circular the reckoning is triangular (?) (According to the triangular reckoning) its girth all round is forty-eight thousand Yojanas. Now the magnitude is recounted in the triangular reckoning. According to the quadrangular reckoning (?) the girth all round is laid down as sixty-four thousand Yojanas. That mountain is highly divine and equipped with divine medicinal herbs.
48-49. The entire mountain is surrounded by worlds splendid and golden. All the groups of the Devas, the Gandharvas the serpents, and the Rākṣasas are seen on that king of mountains, as well as the splendid groups of Apsaras. That mountain Meru is encircled by worlds causing welfare of living beings.
50-53. Four lands (Realms) are established on the four sides. They are Bhadrāśvas (with east), Bhāratas (south), Ketumālas in the west and the Kurus in the North191 which are the resorts of meritorious persons.
At the side of the Gandhamādana, there is this another great Gaṇḍikā (hill?). It is charming and fascinating in all the seasons. It is auspicious and pleasant. East to West it extends to thirty-two thousand Yojanas. The (gross) length is
thirty-four thousand Yojanas. The people Ketumālas of auspicious holy rites are established there.
54. All the men there are black and very strong. They have great inherent vitality. The women have the colour and lustre of the petals of lilies. All of them are pleasing to behold.
55. There is a great divine jack-tree there. It has all the six tastes. It is Īśvara (masterly and powerful). It is the son of Brahmā. It is as swift as mind and wanders wherever it pleases.
56. They drink the juice of its fruits and live for ten thousand years.
At the side of the Mālyavān, in the east there is a wonderful Gaṇḍikā Hill?
57. It has the same length and extent as the western Gaṇḍikā. Bhadrāśvas192 should be known (as the people) there. They are always delighted in their minds.
58. There is a forest of Bhadraśālas (excellent silk cotton trees). The great tree is the Black Mango tree. The men there are white-complexioned, highly enthusiastic and endowed with strength.
59. The women have the colour and lustre of the water-lilies. They are beautiful and pleasing to behold. They have the lunar brilliance and hue. Their faces resemble the moon.
60. Their limbs are cool of touch like the moon. They have the odour of lilies. Their span of life is ten thousand years and is free from ailments.
61-63. By drinking the juice of the black mango all of them have perpetual youth.
To the south of the Śveta and to the north of the Nīla, there is the Varṣa (sub-continent) Ramaṇaka.193 Human beings are born there. They are free from impurities. They give importance to amorous dalliance. They are devoid of old age and bad odour. They are white-complexioned and richly endowed with nobility of birth. All of them are pleasing to
behold. There also is a great Nyagrodha tree (holy fig tree) red (in colour).
64-66. They maintain themselves by drinking the juice of its fruits. Those highly fortunate ones live for eleven thousand five hundred years. They are excellent men and are always full of delight.
To the south of the Śṛṅgavān and to the north of the Śveta there is the Varṣa named Hairaṇvata.1 There is a river here, the Hairaṇvatī. Men of great strength and good brilliance are born there.
67-69. They are heroic Yakṣas of great inherent vitality. They are rich and pleasing to behold. They have great vigour and they live for eleven thousand five hundred years.
In that Varṣa, there is a great Lakuca (bread fruit) tree of six tastes. By drinking the juice of its fruits, they live without ailments.
The Śṛṅgavān has three great and lofty peaks.
70. One of them (peaks) is full of Maṇis (jewels). One is golden and (the third) one all sorts of Ratnas (precious stones); it is embellished with houses.
71. To the north of Śṛṅgavān and to the south of the sea are the Kurus.194 195 That Varṣa (sub-continent) is sacred and frequented by the Siddhas.
72. The trees there have Madhu (honey, wine) for its fruit. They put forth perpetual flowers, fruits and sprouts. They yield garments and ornaments by way of fruits.
73. Some of the trees are very delightfully charming and they bestow all desires. They exude excellent honey full of sweet smell, colour and taste.1
74. Other trees are kṣīrins (Milky ones) byname. They are very delightful and they always exude milk comparable to nectar having six tastes.
75. The entire ground is full of jewels with fine golden particles for sand. It richly accords happiness in all seasons. It is devoid of mud and dust. It is splendid.
76. Splendid human beings displaced and dropping down from the world of the Devas are born there. They are white-complexioned and richly endowed with nobility of birth. All have steady perpetual youth.
77-80. Women on a par with the celestial damsels give birth to twins. They drink the milk of the Kṣīrin trees comparable to nectar. The twins are born in a trice and they grow together. Their conduct of life, habits, forms and features and lovable qualities are all equal. They love one another and have the same activities and practices as the Cakravāka birds (Ruddy geese). They are always free from ailments and devoid of sorrows. They resort to perpetual pleasure. They are of great vigour and vitality. They live for fourteen thousand five hundred years. They never carnally approach another men’s wives.
1. “The (mode of) creation of the sub-continents in the auspicious Bharata had been viewed thus alone, by those who were conversant with the greatest principles. What shall I describe once again unto you?”
2-3. “We wish to know (more about) this sub-continent Bharata196 where these fourteen Manus, Svāyambhuva and others were born in the course of the creation of the subjects.
O excellent one, recount that to us.” On hearing these words of theirs
4. “I shall recount to you all the subjects here in the Bhārata Varṣa.
This is a mysterious sub-continent in the middle (of the universe) where the fruits (of Karimas) are enjoyed whether auspicious or mauspicious.
5. The sub-continent that is to the north of the ocean as well as to the south of the Himavān, is called the sub-continent of Bhārata where the subjects are Bhāratī (pertaining to Bhārata).
6. Manu is called Bharata because of his (efficiency in the) maintenance and nourishment of the subjects. That subcontinent is thus remembered as Bhārata in view of the expression defined thus.197
7. It is from here that heaven and salvation, are attained and people go to the middle (?) and ultimate end.198 199 Nowhere else on the Earth has the holy rite been enjoined on the human beings.
8. Understand that there are nine different divisions or zones of Bhārata Varṣa.3 It should be known that they are separated by oceans and it is impossible to traverse from one to the other.
9-11. The nine divisions are—1) Indradvīpa, 2) Kaśerūmān, 3) Tāmravarṇa, 4) Gabhastimān, 5) Nāgadvīpa, 6) Saumya, 7) Gandharva, 8) Varuṇa and this 9) is the island surrounded by the sea. This sub-continent (of Bharata) extends north-south, from the source of the river Gaṅgā to Cape Comorin, a thousand Yojanas (1 Yojana = 12 Km). The extent obliquely: (i.e. the breadth)on the northern part is nine thousand Yojanas.
12. All round in the bordering regions the sub-continent is colonized by Mlecchas (barbarous tribes). The Kirātas live in the Eastern border lands and the Yavanas in the Western border lands.
13. The Brāhmaṇas, the Kṣatriyas and the Vaiśyas live in the central areas and the Śūdras (are scattered) in different parts. They are well settled maintaining themselves by means of performance of sacrifices, wielding of weapons and carrying on trading activities.
14-16. The mutual inter-dealings among those different castes continue (indefinitely), based on virtue, wealth and love, in regard to their holy rites. The conception of the different stages of Life as well as of the Pañcamas (outcastes?) is duly maintained here among these people who have the tendency and endeavour to attain heaven and Mokṣa (Liberation).
The ninth division which is an island is said to extend obliquely. He who conquers it completely is called Samrāṭ (Emperor).
17. Indeed this world is Samrāṭ. The firmament is remembered as Virāṭ. That (other) world is remembered as Svarāṭ. I shall mention in detail once again (later on).
18-19. There are seven mountains of excellent knots and ridges well-known as Kulaparvatas.1 They are Mahendra, Malaya, Sahya, Śuktimān, the Ṛkṣa mountain, the Vindhya and the Pāriyātra. These seven are Kulaparvatas. There are thousands of other mountains near these mountains.
20-23. They arc not well known (i.e. well explored). They possess good and essential things. They are vast (in expanse). Their ridges and peaks are of various shapes and sizes. They are200 201 Mandara, the excellent mountain, Vaihāra,
Dardura, Kolāhala, along with Surasa, Maināka, Vaidyuta, Vātandhama, Nāgagiri, the mountain Pāṇḍura (Pale-white in colour), Tuṅgaprastha, Kṛṣṇagiri, the mountain Godhana, the Puṣpagiri, Ujjayanta, the mountain Raivataka, Śrīparvata, Citrakūṭa and the mountain Kūṭaśaila. There are many mountains other than these. They are smaller than these, less well known and lesser number of living beings dependent on them.
24. The regions interspersed with these mountains are partially inhabited by Āryas and partially by the Mlecchas (tribal-barbarous-people). The following rivers (beginning with) the Gaṅgā, the Sindhu and the Sarasvatī are utilised by them for drinking purposes.
25-27a. The foregoing three and the following rivers originate from the foot of the Himalayas,202 viz.: the Śatadru, the Candrabhāgā, the Yamunā, the Sarayū, the Irāvatī, the Vitastā, the Vipāśā, the Devikā, the Kuhū, the Gomatī, the Dhūtapāpā, the Budbudā, the Dṛṣadvatī, the Kauśikī, the Tridivā. the Niṣṭhīvī, the Gaṇḍakī and the Cakṣurlohitā.
27b-29a. The following rivers are remembered as dependent on (i.e. originating from) the Pāriyātra mountain:203 The
Vedasmṛti, the Vedavatī, river Vṛtraghnī, the Varṇāśā, the Nandanā, the Sadānīrā, the Mahānadī, the Pāśā, the Carmaṇvatī, the Nūpā, the Vidiśā, the Vetravatī, the Kṣiprā and the Anantī (Avantī?).
29b-32a. These rivers originate from the Ṛkṣavān.1 They are sacred and their waters are crystal-like. They are: The Śoṇa, the Mahānada, the Narmadā, the Surasā, the Kriyā, the Mandākinī, the Daśārṇā, the Citrakūṭā, the Tamasā, the Pippalā, the Śyenā, the Karamodā, the Piśācikā, the Citropalā, the Viśālā, the Vañjulā, the Vāstuvāhinī, the (Sa) Nerujā, the Śuktimatī, Maṅkutī, the Tridivā and the Kratu.
32b-33. The following auspicious rivers of holy waters have originated from the foot-hills of the Vindhya ranges.2
1. The Purānic mountain ranges are so much mixed up in our times that some rivers are attributed to either of them:
These do not rise in the Puranic Ṛkṣa Parvata:
These are the rivers from Bundelkand (M.P.)
The Surasā (?)
The Kriyā (?)
The Mandākinī
The Daśārṇā (Dhasan)
The Citrakūṭā
The Tamasā (Tons)
The Pippalā
The Śyenā
Note: The above three seems to be one river called Pippaliśyenī sa in Mt.P,m (mod. name: Paisunī)
The Karamodā (Karam-nāśā)
The Piśācikā
The Citropalā
The Viśālā (Bewas near Sagar in M.P.)
The Vañjukā (As in Vā.P. it should be Jambūlā mod. Jammi)
The Vastuvāhinī (Baghain, a tributary of the Yamunā)
The (Sa) Nerujā (rather Sumerujā as in Vā.P. (Sonar-Bearma))
The Śuktimatī (Ken)—M. Ali Op. Cit. pp. 118-119,
2. As noted above Puranic writers include even Satpurā hills in the Vindhya ranges. The modern names of the rivers are given in Brackets:
The Tāpī (The Taptī and Tāpī also)
The Payoṣṇī (Pain-ganga—De, p. 150)
The Nirvindhyā (Newuj) R. mentioned in Meghadūta
The Sṛpā or Śiprā
The Niṣadhā (Sind, on this Narwar, the capital of Niṣadhas was located)
The Veṇī (Wainganga)
The Vaitaraṇī (Baitarani)
The Kṣiprā (Probably, the same as śiprā)
The Vālā (?)
The Kumudvatī (Suvarṇa-rekhā)
The Toyā (Brāhmaṇī)
The Mahāgaurī (Damodar)
The following: Durgā (difficult to cross) and anna (anta-) Śilā (full of rocks) are probably the adjectives of the Mahāgaurī.—M. Ali—Op. Cit. pp. 120-121.
viz.: The Tāpī, the Payoṣṇī, the Nirvindhyā, the Sṛpā; the river Niṣadhā, the Veṇī, the Vaitaraṇī, the Kṣiprā, the Vālā, the Kumudvatī, the Toyā, the Mahāgaurī, the Durgā, and the Annaśilā. [Probably durgā (difficult to cross) and anna—rather anta—śilā (rocky within) are adjectives of Mahāgaurī.]
34-35. The Godāvarī, the Bhīmarathī, the Kṛṣṇaveṇā, the Vañjulā, the Tuṅgabhadrā, the Suprayogā, the Bāhyā and the Kāverī are the rivers originating form the foot-hills of the Sahya range.204 They flow to the south.
36. The following rivers have originated from the mountain Malaya.205 AIÎ of them are auspicious and they have cool waters. They are: the Kṛtamālā, the Tāmraparṇī, the Puṣpajātī and the Utpalāvatī.
37. The following rivers remembered as daughters of the mount Mahendra:206 The Trisamā, Ṛṣikulyā, The Vaṃjulā, the Tridivā, the (A)balā, the Lāṅgūlinī and the Vaṃśadharā.
38. The following rivers are remembered as originating from Śuktimān:1 The Ṛṣikulyā, the Kumārī, the Mandagā, the Mandagāminī, the Kṛpā and the Palāśinī.
39. All these rivers are identical with the Sarasvatī and the Gaṅgā. They flow into the sea. All of them are remembered as the mothers of the universe and dispellers of the sins of the worlds.
40-42. They have hundreds and thousands of ancillary tributaries. The following territories and realms have been, founded on (the banks of) these rivers:207 208 the Kurus, the Pāñcālas, the Śālvas, the Mādreyas. the Jāṅgalas, the Śūrasenas, the Bhadrakāras, the Bodhas, the Paṭaccaras, the Matsyas, the Kuśalyas, the Sauśalyas, the Kuntalas, the Kāśis, the Kosalas, the Godhas, the Bhadras, the Kaliṅgas, the Magadhas and the Utkalas. These are the realms in the middle of the country208 and most of them have been recounted.
43. The land towards the northern extremity of the Sahya mountain where the river Godāvarī flows, is the moṣṭ fascinating realm on the whole of the earth.
44-45. A city named Govardhana209 was built there by Rāma. Heavenly trees and divine medicinal herbs liked by Rāma were planted there by sage Bharadvāja to please Rāma. Hence the region of that excellent city became charming.
46-51a. The following ones are the realms in the northern parts.210 The Bāhlikas, the Vātadhānas, the Ābhīras, the
Kālatoyakas, the Aparāntas (? Westerners), the Suhmas, the Pāñcālas, the Carmamaṇḍalas, the Gāndhāras, the Yavanas, the Sindhusauvīramaṇḍalas, the Cīnas, the Tuṣāras, the Pallavas, the Girigahvaras (dwellers of mountain caves), the Śakas, the Bhadras, the Kulindas, the Pāradas, the Vindhyacūlikas, the Abiṣāhas, the Ulūtas, the Kekayas, the Daśamālikas the Brāhmaṇas, the Kṣatriyas, the Vaiśyas and the families of the Śūdras, the Kāmbojas, the Daradas, the Barbaras, the Aṅgalauhikas, the Atris, along with the Bharadvājas, the Prasthalas, the Daśerakas, the Lamakas, the Tālaśālas, the Bhūṣikas and the Ījikas. Now understand the realms of the eastern parts.211
51b-55a. The Aṅgas, the Vaṅgas, the Golabhadras, the Kirāta tribes, the Tomaras, the Haṃsabhaṅgas, the Kāśmīras, the Taṅgaṇas, the Jhillikas, the Āhukas, the Hūṇadarvas, the Andhravākas, the Mudgarakas, the Antargiris, the Bahirgiris, the Plavaṅgus, the Maladas, the Malavartikas, the Samantaras, the Prāvṛṣeyas, the Bhārgavas, the Gopapārthivas (cowherd kings), the Prāgjyotiṣas, the Puṇḍras, the Videhas, the Tāmraliptakas, the Mallas, the Magadhagonardas. These are remembered as the realms in the East.
55b-59. Then, there are the other realms of the dwellers of the southern territories.212 They are the Pāṇḍyas, the Keralas,
the Colas, the Kulyas, the Setukas, the Mūṣikas, the forest dwelling Kṣapaṇas, the Mahārāṣṭras, the Mahiṣikas, the entire realm of the Kaliṅgas, the Ābhīras, the Aiṣīkas, the Āṭavyas (Forest-dwellers), the Sāravas, the Pulindas, the Vindhyamaulīyas, the Vaidarbhas, the Daṇḍakas, the Paurikas, the Maulikas, the Aśmakas, the Bhogavardhanas (those who increase sensual pleasures), the Koṅkaṇas, the Kantalas, the Āndhras, the Kulindas, the Aṅgāras and the Māriṣas. These are the lands of the south; understand the western regions.
60-63a. (Now) know the realms in the western regions.213 They are the Sūryārakas, the Kalivanas, the Durgālas, the Kuntalas, the Pauleyas, the Kirātas, the Rūpakas, the Tāpakas, Karīṭis, the whole of Karamdharas, the Nāsikas, the others who are in the valleys of the Narmadā, the (Saha) Kacchas, the (Sa)māheyas, the Sārasvatas, the Kacchipas, the Surāṣṭras, the Ānartas and the Arbudas. The above realms are the western ones. Now listen, to those who reside on the Vindhyas:214
63b-66. The Maladas, the Karūṣas, the Mekalas, the Utkalas, the Daśārṇas, among the excellent ones the Bhojas, tlie Kiṣkindhakas, the Tośalas, the Kośalas, the Traipuras, the Vaidiśa, the Tuhuṇḍas, the Barbaras, the Ṣaṭpuras, the Naiṣadhas, the Anūpas, the Tuṇḍikeras, the Vītihotras and the Avantis. All these realms are founded on the ridges of the Vindhya.
Hereafter, I shall recount the realms founded on the mountains (Hill-tribes).
67-687a.1 They are the Nihīras, the Haṃsamārgas, the Kupathas, the Taṅgaṇas, the Śakas, the Apaprāvaraṇas, the Ūrṇas, the Darvas, the Hūhukas, the Trigartas, the Maṇḍalas, the Kirātas and the Tāmaras.
68b-69. Sages have said that there are four Yugas, in the Bhārata sub-continent, viz. Kṛta, Tretā, Dvāpara and Tiṣya (Kali). I shall mention their detailed divisions wholly later on.
1. The Mountain-system described in this with Mt. Meru as the centre is substantiated by the geographer M. Ali. in Geog. of the Purāṇas, pp. 47-59. For the modern names of the Puranic mountains vide Supra Ch. 1. p. 11 FN. 1.
1. Recount to us the sub-continents of Kimpuruṣā and Harivarṣa as actually they are really. The sub-continent of Bhārata has already been recounted by you.
2. Listen attentively, O Brāhmaṇas, to what you are desirous of hearing. There is a very large grove of Plakṣa trees in the sub-continent Kimpuruṣā. It can be compared with the (heavenly) Nandana park.
3. It is remembered that the span of life in Kimpuruṣa is for ten thousand years. The men have golden complexion and the women are comparable to celestial damsels.
4. All people there, are free from ailments and sorrows. They are perpetually joyous in their minds. They have the lustre of hot glowing gold.
5. In the holy sub-continent of Kimpuruṣa, there is an auspicious tree oozing out (exuding) honey. All the Kimpuruṣas drink its excellent juice.
6. They say that the sub-continent Harivarṣa is beyond Kimpuruṣa. The people there are born resembling gold in the colour of their complexion.
7. All the people in the sub-continent of Harivarṣa are those who have been dropped down from the Devaloka (Region of the Devas). All of them have the characteristics and racial features of the Devas. They drink the auspicious sugarcane juice.
8. In the sub-continent Harivarṣa, all the people live for eleven thousand years without any ailment. All of them are joyous in their minds.
9-10. Old age does not affect them nor do they die prematurely.
The middle land which had already been described by me, is known by the name Ilāvṛta. The sun does not blaze very hot there. The men do not become aged. In Ilāvṛta, the moon and the sun as well as the stars are not very bright.
11. Men are born there with the lustre of the lotus. They have the colour of their complexion resembling that of the lotus. They have eyes like lotus and fragrance like that of the lotus petals.
12. Their diet consists of the fruit and juice of the rose-apple. They do not have sweat trickling down from their bodies. They are sweet-smelling. They are intelligent. They enjoy all sensual pleasures, and the fruits of their meritorious actions.
13-14a. They are fallen down from the world of the Devas. They have golden garments. The excellent men who live in the sub-continent Ilāvṛta have a span of life extending to thirteen thousand years.
14b-15. It (Ilāvṛta) extends to nine thousand (Yojanas) in. every direction from the Meru.
Its overall area is thirty-six thousand Yojanas square. It is situated like a platter.
16-17. The Gandhamādana mountain is nine thousand Yojanas away from the Meru on the western side. It extends to thirty-four thousand Yojanas from north to south. It extends as far as the Nīla and Niṣaḍha mountains. Its height above the ground level is forty-thousand Yojanas.
18. It goes down a thousand Yojanas deep into the earth. Its girth also is the same. The mountain Mālyavān is to its (i.e. Meru’s) east and its dimensions have been already recounted (as the same).
19. The Nīla mountain is in the south and the Niṣadha is in the north. The Mahāmeru is well established in their midst with its dimensions.
20. In the case of all these mountains, the girth is the same as the extent to which they go deep down into the earth. It is remembered that their total length is a hundred thousand Yojanas.
21.1 (?) Their outward appearance is circular (spherical) like the earthern sphere (within the enveloping) ocean. The lengths dwindle down and they are then remembered (more or less) equal to a square.
22. There is a river composed of the juice of the rose apple. It flows through the middle of the oblong-shaped Ilāvṛta dividing it (into two). It has the colour of the fresh collyrium.
23. On the southern side of the Meru and to the north of the Niṣadha, there is an ancient eternal Rose-apple tree named Sudarśana.
24. It is perpetually laden with blossoms and fruits. It is resorted to by Siddhas and Cāraṇas. The whole continent is called Jambūdvīpa after the name of that tree.
25. The height of that noble-souled lordly tree is one thousand and one hundred Yojanas. Everywhere it touches the firmament on all sides.
26. The thickness (diameter) of its fruit is calculated by the sages with visions of principles (of reality) as eight hundred and sixty one Aratnis (1 Aratni = 18-20 Cms.)
27. As they fall on the ground, these fruits make a loud sound. The juice of the fruits of that Jambū (Rose apple) tree flows as a river.
28. This river circumambulates the Meru and penetrates into the ground deep down at the root of the Jambū tree. The delighted (inhabitants) of Ilāvṛta always drink the juice of the Jambū.
29. When the juice of the Jambū is drunk neither old age nor hunger, neither weariness nor death nor languor oppresses them.
30. A type of gold named Jāmbūnada is produced there. It is a glowing ornament of the gods. It has the resemblance of Indra so far in lustre.
31. The auspicious juice of the fruits of the respective representative trees of all the sub-continents is hailed by all.215
When it (the juice) becomes scattered over it (the alluvial remains of it) become shining gold, an ornament fit for gods.
32. It is due to the grace of god that their (= of the inhabitants) urine and faeces scattered over all directions as well as bodies of the dead are swallowed up by (absorbed in) the earth.
33. It is declared that the Rākṣasas, Piśācas and the Yakṣas—are all the residents of the Himavat. It should be known that the Gandharvas live on the Hemakūṭa along with the groups of the Apsaras.
34. Śeṣa, Vāsuki, Takṣaka—(yes) all the serpents (live) on the Niṣadha. The thirty-three (groups of) Devas (gods) authorised to partake of the shares in the Yajña, sport about on the Mahāmeru.
35. The Siddhas and the Brahmanical sages devoid of impurities live on the Nīla full of Vaiḍurya (Lapis Lazuli). It is mentioned that the mountain Śveta belongs to the Daityas and the Dānavas.
36-37. The excellent mountain Śṛṅgavān is the place where the Pitṛs frequently move about. Living beings—both the mobile and the immobile—are settled in these nine subcontinents with their different divisions duly situated.
Their prosperous growth, both divine and human, is seen in diverse ways. It cannot be adequately enumerated. It should be believed by those who wish to be1 (?)
1 Vā.P.46.38b—anububhūṣata—(be believed) by one desirous to comprehend.
1. In the midst of the Himalayan ridges, there is a*
mountain named Kailāsa.216 The glorious and prosperous Kubera lives there along with the Rākṣasas.
2-3. The king, the overlord of Alakā, rejoices (there) with the celestial damsels attending on him. The sacred splendid and chill water originating from the foot of the Kailāsa mountain has formed a lake named Mada217 (Manda, in Vā.P. 47.2). It abounds in white lilies and it resembles a sea. The auspicious river Mandākinī218 (the Gaṅgā) rises from that divine (lake).
4-5. On its banks there is the great divine park called Nandanavana. To the North-east of the Kailāsa, in front of that divine mountain of all medicinal herbs, the mountain full of jewels and minerals, the powerful mountain of wonderful mysteries, there is a mountain named Candraprabha.219 It is perfectly white and it resembles splendid jewels.
6. At its foot there is a great divine lake named Svacchoda. From that divine lake rises a river named Svacchodā.
7-8a. There is a great splendid divine park on its banks called Caitraratha. On that mountain lives Maṇibhadra along with his followers. He is the ruthless lord of the armies of Yakṣas. He is surrounded by the Guhyakas.
8b-9a. The holy rivers the Mandākinī and the Svac-chodakā enter the great ocean through the middle of the sphere of the earth.
9b-10. To the south-east of the Kailāsa, in front of the mountain abounding in medicinal herbs and auspicious animals, the divine mountain of diversified and wonderful components, the mountain full of red arsenic, there is the great mountain Sūryaprabha (having the lustre like that of the sun). It is red in colour and it has golden peaks.220
11. At its foot there is a great divine lake named Lohita. The great holy river named Lauhitya rises from that (lake).
12-13a. On its bank is the great park named Devāraṇya which is devoid of sorrow. On that mountain lives Maṇidhara, the Yakṣa of good self-control. He is surrounded by the Guhyakas who are gentle and highly virtuous.
13b-14. To the southern side of the Kailāsa is the mountain abounding in medicinal herbs and cruel, wild animals. In front of the three peaked Añjana that originated from the body of Vṛtra, there is that very great mountain Vaidyuta221 possessing all sorts of minerals.
15. At its foot is the holy lake Mānasa, frequented by the Siddhas. From it rises the holy river Sarayū that is well, known in all the worlds.
16-17. On its banks is the well-reputed divine forest named Vaibhrāja. There lives the son of Praheti, who is a Rākṣasa of self-control, a follower of Kubera, and of unlimited exploits (but) who is Brahmāpeta (far removed from the Vedas). He is surrounded by hundreds of Yātudhānas (demons) who are very terrible and who can traverse the skies.
18. To the west of the Kailāsa is the mountain abounding in medicinal herbs and auspicious animals, Aruṇa222 (Pink
in colour) the splendid and excellent mountain full of gold and minerals.
19. This glorious mountain is a favourite resort of Bhava. It resembles clouds (in colour). It is covered with splendid clusters of cliffs of gold.
20. The mountain Muñjavān is highly divine. It appears to scrape the heaven by means of its hundreds of golden peaks. It is very difficult to climb or pass through as it is enveloped by show.
21-22. There stands Girīśa (King of mountains), called Dhūmralocana1 (of smoke-coloured eyes). The Lake named Śailoda223 is at its foot.
It enters the briny sea in between the (rivers) Cakṣus and Sītā.
23-24. On its banks is the well known divine forest ‘Surabhi’.
To the left and to the north of the Kailāsa is (he auspicious mountain abounding in medicinal herbs and animals. In front of the excellent mountain named Gaura, full of Haritāla (yellow orpiment) there is the mountain Hiraṇmaya.224 225 This mountain is divine, very great and full of precious gems and jewels.
25-26a. At its foot is the highly divine, splendid and charming lake named Bindusara.4 It has golden sandy bed.
For the sake of getting the Gaṅgā, king Bhagīratha, the saintly king spent many years near it.
26b. He thought—“My ancestors will go to heaven on being bathed in the waters of the Gaṅgā.” After determining thus, he performed penance with the concentration of his mind in Śiva.
27. The divine river Tripathagā (the Gaṅgā) (lit. the river with three courses) was at the outset established there as the deity. That river originating from the foot-hills of Soma flows in seven channels.
28. Golden sacrificial posts studded with jewels have been scattered there. Śakra performed a sacrifice there along with all the Devas and attained Siddhi (spiritual enlightenment).
29. The luminous Milky way that is seen at night in the firmament near clusters of stars is the divine goddess, the Tripathagā226 (the Gaṅgā).
30. Sanctifying the heaven and the firmament, the celestial river fell on the head of Bhava (god Śiva) and got blocked up by means of his Yogic Māyā.
31. The lake Bindusaras was formed by those few drops of water that fell from the infuriated Gaṅgā. Therefore it is remembered as Bindusaras.
32. Being impeded smilingly by Bhava (Śiva), the river goddess mentally thought of hurling down Śaṅkara.
33-34. “I shall pierce (the earth)”, she thought (to herself), “and enter the netherworlds taking Śaṅkara too along with my current”. He understood what she was desirous of
doing and having realized her cruel intention, he intended to conceal (absorb) the river within his limbs.
35-38. He blocked the river on his head as it fell on the ground with great force and velocity.
In the meantime he saw the king (i.e. Bhagīratha) in front of him, weary with protruding network of veins and with all his sense-organs overtaken by hunger. Then he remembered the boon granted to him. He thought—“I have been propitiated by this king earlier for the sake of the river (Gaṅgā)”. Then he recollected the words of Brahmā that he had heard—“Hold the celestial river”; thereupon he controlled his anger. On being propitiated by means of severe penance, he set river free for the sake of Bhagīratha. He released the river that had been blocked by his own prowess.
39-41. On being released, the river began to flow in seven channels.227 Three of them flowed towards the east and three to the west. The river Gaṅgā flows through seven channels. The Nalinī, Hrādinī and Pāvanī are those which flow towards the east. The Sītā, the Cakṣus and the Sindhu flow towards the west. The seventh among them followed Bhagiratha towards the south.
42. Hence that river is Bhāgīrathī. It joined the salt sea. All these seven (channels, rivers) sanctify the sub-continent named Hima.
43-45. Originating from the lake Bindusaras, those seven splendid rivers flow over different climes almost all of them being the lands of the Mlecchas (Barbarous tribes) and reach the place where Vāsava (Indra) showers, namely the lands of Śilīndhras, Kuntalas, Cīnas, Barbaras, Yavanas. Andhakas, Puṣkaras, Kulindas and Añcoladvicaras2(?). After dividing228 229
the land of siṃhavān in three parts, the river Sītā flowed into the western ocean.
46-47a. The river Cakṣus flows over the following climes viz. Cīnamarus, the Tālas, the Camasamūlikas, the Bhadras, the Tuṣāras, the Lāmyākas, the Bāhlavas, the Pāraṭas and the Khaśas. Then it falls into the sea.
47b-49a. The Sindhu flows over the following territories, viz. the Daradas, along with the Kaśmīras, the Gandhāras, the Raurasas, the Kuhas, the Śivaśailas, the Indrapadas, the Vasati, (?) the Visarjamas1 (?), the Saindhavas, the Randhrakarakas, the Śamathas, the Ābhīras, the Rohakas, the Śunāmukhas and the Ūrddhvamarus.
49b-52. The Gaṅgā sanctifies the following praiseworthy countries (climes) viz. the lands of the Gandharvas, Kinnaras, Yakṣas, Rākṣasas, Vidyādharas and the Nāgas, the residents of Kalāpagrāma, the Pāradas, the Tadgaṇas (their cousin tribes), the Khaśas, the Kirātas, the Pulindas, the Kurus, the Bharatas, the Pāñcālas, the Kāśis, the Matsyas, the Magadhas, the Aṅgas, the Suhmottaras, the Vaṅgas and the Tāmraliptas. Thereafter, obstructed by the Vindhya (?) it falls into the briny sea.
53-55. Then the sacred Hrādinī flows towards the east flooding the banks on either side, the territories of the Naiṣadhas, the Trigartakas, the Dhīvaras (fishermen), the Ṛṣīkas, the Nīlamukhas (bluefaced) the Kekaras, the Auṣṭrakarṇas, the Kirātas, the Kālodaras, the Vivarṇas (outcastes), the Kumāras and the Svarṇabhūmikas2 (the golden grounds) that had been covered up to the extent as far as the sea shore on. the east.
56-57. Then, the river Pāvanī too flows towards the east flooding the Supathas, the Indradyumna lake, the Kharapathas and the Vetraśaṅkupathas. Through the middle of Jānakī3 it flows over the Kuthaprāvaraṇas. It enters the ocean of Indradvīpa, the briny sea.227 230 231
58-61a. Then the river Nalinī flows rapidly towards the east sanctifying the countries of the Tomaras, the Haṃsamārgas and the Haihayas; piercing through the mountains in various places it flows over various eastern territories. After reaching the Karṇaprāvaraṇas, it flows over the Śvamukhas because they are contiguous. After flowing over desert regions abounding in sand dunes, it flows over the Vidyādhara lands. It enters the briny sea after flowing through the mountainous territories.
61b-62. These rivers have hundreds and thousands of tributaries. All of them flow there where Vāsava showers. There is a well-known fragrant (Surabhi) forest on the banks of the Vasvaukasā (?)
63. The scholarly Kauberaka (son of Kubera) of great self-control stays on Hiraṇyaśṛṅga (Golden Peak). He practises the performance of Yajñas. He is very great and valorous and his strength and splendour cannot be measured.
64. He is surrounded by those scholarly Brahma-Rākṣasas who stay there. It is declared that these four followers of Kubera are on a par with one another.
65. The prosperity of the residents of the mountain should also be known in the same manner. In regard to virtue, love and wealth each is double than the former (?)
66-67a. On the top of the Hemakūṭa there is a lake named Varcovān.227 Two rivers viz. the Manasvinī and the Jyotiṣmatī rise from it and they flow on either side falling into the eastern and the western seas.
67b-68a. There is a lake named Viṣṇupada230 on the excellent mountain. Niṣadha.
Two rivers rise from it. They are the Gāndharvī and the Nākulī.
68b-69a. There is a great deep lake at the side of the Meru called Candra-Prabha.232 233
The sacred river Jambū rises from it. It is remembered that Jāmbūnada (gold) is obtained from it. (The gold obtained from it is called Jāmbūnada).
69b-70a. The lake Payoda234 is on the mountain Nīla. It is very clear and it abounds in lotuses. Two rivers rise from it, viz. the Puṇḍarīkā and the Payodā.
70b-71a. The sacred Sarayū flows from the mountain Śveta.
It is indeed from the Mānasa lake that the two rivers Jyotsnā and Mṛgakāmā have originated.
7lb-73. In the Kurus is the lake well known as Rudrakānta.235 It abounds in lotuses, fishes and (aquatic) birds—It is created by Bhava. There are twelve other deep lakes here. They are well known by the name Jaya. They abound in lotuses, fishes and (aquatic) birds and they are like seas.
From them two rivers, the Śāntā and the Mādhvī have originated.
74. In the sub-continents Kimpuruṣa etc., the lord does not shower rains. Excellent rivers flow here with waters that pierce through the ground.
75. The following three mountains of great knotty ridges extend towards the east. They are immersed under the briny sea. They are the Ṛṣabha, the Dundubhi and the great mountain Dhūmra.
76. The mountains of great lofty cliffs—the Candra, the Kāka and the Droṇa extend towards the north. In the northern end they are immersed under the salt sea.
77. The mountains Somaka, Varāha and the Nārada extend towards the west where they have entered the briny sea.
78. These great mountains—the Cakra, the Balāhaka and the Maināka, extend towards the southern sea.
79-81. In between the Cakra and the Maināka in the south-east quarter, there is the fire named Saṃvartaka. It drinks the water. This sub-marine fire is known by the name Aurva. It has the face of a mare. These twelve mountains had entered the briny sea formerly because of the fear of getting their wings chopped. They were terrified by Mahenḍra. This is seen in the white (i.e. circular moon on the full Moon night) moon in the shape of a black rabbit (or deer and a rabbit).
82-84. The different divisions of Bhārata have been recounted. They are nine. What has been narrated here is seen elsewhere too. The sub-continents vie with one another in regard to good qualities, health, span of life, piety, love and wealth. The living beings are endowed with merits. In the different sub continents different classes of people live in the different parts. Thus this earth sustains the cosmos stationed in the universe (i.e. the whole of this universe).
This is Nanga Parbat. (For details vide M. Ali.—Op. cit. p. 66-67.
1. I shall succinctly recount (information about) the continent of Plakṣa236 in the manner it really is. Listen to this, O excellent Brāhmaṇa even as I speak about it factually.
2. Its width is twice the width of Jambūdvīpa. Its round girth (perimeter) is twice its width.
3. The salty sea is encompassed by that continent. There the Janapadas (the countries or rural regions) are all sacred. People do not die for a long time.
4. Whence is the fear of famine there? (i.e. there is no fear of famine there). Whence is the fear of old age and sickness? There too, there are seven holy mountains bedecked in jewels.
5-6. They are the receptacle of precious gems. There are rivers also. I shall mention their names. In those five continents, viz.: Plakṣadvīpa and others, there are seven long and straight Varṣaparvatas (mountains belonging to the subcontinents) stationed in every quarter. I shall mention the seven extremely powerful (sub) continents in the Plakṣadvīpa.
7. Here the first mountain is Gomedaka. It is like the clouds. It is on account of its name that the sub-continent is also named Gomeda.
8. The second mountain is the Candra, which is endowed with all types of medicinal herbs. It is from here that medicinal herbs were collected by the brothers (Aśvins) for the sake of Amṛta (Nectar).
9. The third mountain is high and unscalable. It is named Nārada. It was on this mountain that Nārada and Parvata were born formerly.
10-11a. (Text partially defective) The fourth mountain there is named Dundubhi. It was on this mountain that the Asura Dundubhi, who had the boon of having death as he pleased, was formerly overpowered by the Devas. This demon had a great desire for swinging in a rope-swing on a Śālmali (silk cotton) tree and this brought about his death.
llb-12a. The fifth mountain is named Somaka, where nectar was formerly collected by the Devas. It was also brought by Garutman (Garuḍa) for the sake of his mother.
12b-13a. The sixth leading mountain is called by the name Sumanas. It was on this mountain that Hiraṇyākṣa was killed by the divine Boar.
13b-14. The seventh mountain there is Vaibhrāja. It is luminous. It is very lofty. It is crystalline. Since it shines with its rays, it is remembered as Vaibhraja.
I shall mention their sub-continents in due order and by their names.
15. The first sub-continent is Gomeda. It is remembered by the name Śāntabhaya (having all fears subdued). The subcontinent of (the mountain) Candra is named Śiśira. That of the Nārada is Sukhodaya.
16. Ānanda is the sub-continent of the Dundubhi. Śiva is remembered as the sub-continent of the Somaka. Kṣemaka is the sub-continent of the leading mountain (Sumanas) and Dhruva that of the Vaibhrāta.
17. In all these (sub-continents) the Devas, the Gandharvas and the Siddhas play and sport about along with the Cāraṇas. They are being seen along with them.
18. There are seven rivers in every one of the sub-continents. They flow into the seas. I shall mention these seven Gaṅgās by name, O ascetics.
19. The following are the seven excellent rivers, viz. the Anutaptā, the Sukhī, the Vipāśā, the Tridivā, the Kramu, the Amṛtā and the Sukṛtā.
20. Those rivers grow towards those places where Vāsava (i.e. Indra) showers (rains). They have plenty of water and (swift) currents. Thousands of other rivers flow into them.
21-22. The delighted people of these territories always drink (the waters of) these rivers. Those people, viz. the splendid Śāntabhayas, the joyous auspicious Śaiśiras, the Śivas, the Ānandas, the Sukhas and the Kṣemakas along with the Dhruvas. The subjects who have settled in them are endowed with the disciplined conduct and behaviour of the Varṇas (castes) and Āśramas (stages in life).
23. All the subjects were strong and free from ailments. They are devoid of sickness. Among them none deteriorates and no one goes high up in arrogance (or there is no evolutionary and involutionary eras.237
24. There is no peculiar state of affairs as pertaining to the Yugas, conditioned by the four Yugas. A period like Tretā yuga is perpetually present there.
25. These are the things to be understood in the five continents, Plakṣadvīpa etc. The assignment of period is in conformity with the conditions of the region.
26-27. It should be known that the people in these continents beginning with Plakṣadvīpa and ending with Śākadvīpa, are handsome, well-dressed, strong and free from sickness. They possess adequately happiness, long span of life, strength, handsome features, health and virtuousness. Men live upto five thousand years.
28-30. The continent of Plakṣadvīpa is prosperous and vast. All round, it abounds in wealth and food-grains. It abounds in divine medicinal herbs and fruits. It possesses all types of medicinal plants and herbs. Thousands of rural and wild animals of all varieties surround the regions. O excellent Brāhmaṇas, in its middle there is a great tree named Plakṣa. It has been reckoned on a par with the Jambū tree (in the continent Jambūdvīpa). The continent is named after that tree. In a place in. the middle of the inhabited country, it is worshipped by all the people.
31-32. That continent of Plakṣadvīpa is surrounded by a sea of sugarcane juice.238 This sea is equal to Plakṣadvīpa in length and extent.
Thus the position of Plakṣadvīpa has been recounted to you all succinctly and in the proper order. Now understand the continent Śālmala.
33-34. Thereafter, I shall (now) recount the third excellent continent Śālmala.239
The ocean of sugarcane juice is encompassed by the continent Śālmala that is twice as much as Plakṣadvīpa in extent.
It should be known that there too are seven mountains that are the sources of precious stones.
35. In those seven sub continents even the rivers are sources of precious gems.
The first mountain is named Kumuda. It resembles the sun in brilliance.
36-37a. It stands with lofty peaks full of all minerals and rugged with clusters of cliffs.
The second mountain here is well known by the name Uttama. It encircles the firmament with its peaks full of Haritāla (yellow orpiment).
37b-38a. The third mountain there is well reputed as Balāhaka. It encircles the firmament with its peaks full of natural collyrium.
38b-39a. The fourth mountain is Droṇa and it is here that the great medicinal herbs Viśalyakaraṇī and Mṛtasañjīvinī (are found).
39b-40a. Kaṅka is the fifth mountain there. It rises up magnificently.
It is perpetually endowed with flowers and fruits. It is surrounded by tree and creepers.
40b-41a. The sixth mountain there is Mahiṣa. It is like a cloud. On it the water-originating fire named Mahiṣa lives.
41b-42. The seventh mountain there is called by the name Kakudmān. It is there that Vāsava saves duly from the subjects many precious gems and keeps them to himself and approaches Prajāpati with them.
43. Thus, these are the seven mountains in the Śālmala continent. They are bedecked in jewels. I shall mention their splendid sub-continents. They are only seven (in number).
44-48. The sub-continent of the mountain Kumuda is remembered as Śveta; that of Uttama is Lohita; that of Balāhaka is Jīmūta; Hārīta is remembered as (the sub-continent) of Droṇa. The sub-continent of Kaṅka is named Vaidyuta and that of Mahiṣa is Mānasa. The sub-continent of the Kakudmān is Suprada by name. These are the seven subcontinents and (the connected) mountains. Understand the rivers in them.
They are the Jyoti, Śānti, Tuṣṭā, Candrā, Śukrā, Vimocanī and Nivṛtti the seventh among them. They are remembered as the rivers in the different sub-continents. There are hundreds and thousands of other rivers flowing near them. No man is capable of counting their number.
Thus the situation of the continent Śālmala has been recounted to you.
49. In its middle there is a great Śālmali (silk cotton) tree reckoned on a par with the Plakṣa tree. It has large branches. The continent is named after the tree.
50. The Śālmala continent is surrounded on all sides by the sea of liquor that is equal to Śālmala in extent.
51. Listen to the subjects in the northern continents, O sages conversant with piety. Understand them even as I recount properly in the manner I have heard.
52-53. I shall recount the fourth continent Kuśadvīpa240 succinctly. The sea of liquor is surrounded on all sides by Kuśadvīpa that is twice as much as Śālmala in extent. Understand the seven mountains there as they are being described.
54-. It should be known that the mountain Vidruma is the first mountain in the Kuśadvīpa; the second one is the mountain Hema.
55. The name of the third mountain is Dyutimān. It is a mountain resembling clouds. The fourth mountain is named Puṣpavān and the fifth one is Kuśeśaya.
56. The sixth one is Harigiri by name and the seventh is remembered as Mandara. The word (Manda means ‘waters’ and the mountain is called Mandara because it pierces or splits water.
57. Their internal diameter is twice as much as the cross-section (Pravibhāga).
The first sub-continent is Udbhida and the second one is Veṇumaṇḍala.
58. The third sub-continent is Rathākāra and the fourth one is remembered as Lavaṇa. The fifth one is Dhṛtimad Varṣa and the sixth Varṣa is Prabhākara.
59. The seventh one is named Kapila. In all those (subcontinents) the Devas and the Gandharvas are the sanctifiers of the Varṣas and the subjects1 are the lords of the universe (?)
60. They play and sport about everywhere in great delight. There are neither robbers nor Mleccha (barbarous) tribes in them.
61-62. The people are mostly white-complexioned and they pass away in the due order (i.e. the younger ones only-after the older ones).
There too the rivers are seven. They are—Dhūtapādā, Śivā, Pavitrā, Santati, Vidyut, Dambhā and Mahī. There are hundreds and thousands of rivers other than these. They are not well known.
63-64. All those flow to that place where Vāsava showers: Externally the Kuśadvīpa is incircled by the sea of ghee (clarified butter). It should be known that the sea of ghee is equal to Kuśadvīpa in extent.
Thus the situation and position of Kuśadvīpa has been recounted to you all.
65. Hereafter, I shall recount the extent of Krauñca dvīpa.2 It is remembered to be twice as much as Kuśadvīpa in extent.
66-69. The sea with ghee as its liquid content is in contact with Krauñcadvīpa.
In that continent, the excellent mountain Krauñca is the first mountain. Beyond the Krauñca is the Vāmana and beyond Vāmana is the Andhakāra. Beyond Andhakāra is the mountain named Divāvṛt. The excellent mountain Dvivida is241 242
beyond Divāvṛt. The great mountain Puṇḍarīka is beyond Dvivida. The Dundubhisvana is mentioned as the mountain beyond Puṇḍarīka.
These are the seven mountains of the continent Krauñcadvīpa. They are full of precious gems.
70. They are covered with different kinds of trees and creepers endowed with plenty of flowers and fruits. They are twice as much as each other in extent. They increase the delight of residents.
71-74. I shall recount the sub-continents thereof by name. Understand them.
The land (i.e. Varṣa) pertaining (adjacent) to Krauñca is Kuśala; that of Vāmana is Manonuga; Uṣṇa is mentioned as the third Varṣa and it is beyond Manonuga. Pīvaraka is beyond Uṣṇa and Andhakāra is beyond Pīvara. Munideśa (land of the sages) is remembered by the learned men as the land beyond Andhakāra. Dundubhisvana is mentioned as the land beyond Munideśa. The land is populated by Siddhas and Cāraṇas. The people are remembered as mostly white complexioned. There too the rivers are remembered as seven in number in every sub-continent. They are splendid.
75. The seven rivers Gaurī, Kumudvatī, Sandhyā, Rātri, Manojavā, Khyāti and Puṇḍarīka are remembered as Gaṅgā.
76. There are thousands of other rivers flowing near them and approaching them (i.e. flowing into them like tributaries). They are large with plenty of water.
77. The glorious Krauñca Dvīpa is surrounded on all sides by the sea with curds and whey as its liquid content. This sea is equal to the Krauñca Dvīpa in extent.
78-79. The Plakṣadvīpa and other continents have been succinctly recounted. It is impossible to describe in due order the natural features of all these continents in detail even in the course of hundreds of years according to divine reckoning. It is difficult to describe in detail the creation and annihilation of the subjects therein.
80. I shall recount Śākadvīpa243 definitely as it exists. Listen even as I recount factually and realistically.
81. Its extent is twice as much as that of Krauñca Dvīpa. It stands encircling the sea with curds and whey as its liquid content.
82. There the territories of the general public are very sacred. The people die after a long life. Whence is there famine among them? (i.e. they do not experience famine). Whence is the fear from old age and sickness?
83. There too there are only seven splendid mountains bedecked in jewels. The seven rivers are sources of origin of precious gems. Listen to their names from me.
84. The first mountain Meru is said to possess (i.e. to be inhabited by) the Devas, the sages and the Gandharvas. The mountain named Udaya is golden and it extends towards the east.
85-86. The clouds take their origin there or go there for the sake of rain. To the west of it is the extremely great high mountain Jaladhara from which Vāsava perpetually receives a large supply of water. Therefore, it pours showers among the subjects during the rainy season.
87. To the north of it is the Raivataka, where the constellation Revatī is perpetually established in the firmament as ordained by Lord Brahmā.
88. To the west of it is the extremely great mountain named Śyāma. Due to it, it is said, that the subjects here attained darkness of complexion formerly.
89. To the west of it, it is remembered, is the great silvery mountain Aṣṭagiri. To the west thereof is the “impossable mountain” (Durgaśaila), the great mountain belonging to Ambikā (Ambikeya) (but Āmbikeya in Vā.p. 49.83)
90. To the west of Āmbikeya is the beautiful mountain Kesarin equipped with all medicinal herbs. It is from this that Vayu, the Prajāpati, became possessed of Kesara2?
91. The first Varṣa (sub-continent) is (away) from the mountain Udaya. That great Varṣa is remembered as ‘Jalada’. The second (Varṣa) of Jaladhara is remembered as Sukumāra.
92. The (Varṣa) of Raivata is Kaumāra; that of Śyāma is Maṇīvaka. The splendid sub-continent of the Asta mountain should be known as Kusumottara.
93-95. The sub-continent of the mountain Āmbikeya is Modaka and that of Kesara is Mahādruma. The dimensions of the continent such as narrowness, length etc. is to be reckoned in accordance with the Krauñca Dvīpa. The great tree, the emblem of that continent is Śāka by name and it has great height. It has great following (?) It deserves worship1. The territories of the rural folk are holy. They are endowed with the system of Cāturvarṇya (having the four castes). The rivers too are extremely sacred (like) Gaṅgā. They are of seven, varieties (i.e. they are seven in number).
96. They are:—Sukumārī, Kumārī, Nalinī, Veṇukā, Ikṣu, Veṇukā2 (?) and the seventh one Gabhasti.
97. There are other rivers too, thousands of them with sacred waters and cool currents. They are splendid rivers flowing in the places where Vāsava showers.
98. Neither their names nor their magnitude can be adequately understood or fully enumerated. Those excellent rivers are very holy.
99. The delighted folks of the clime, O Śaṃśapāyana, drink the (waters of those) rivers. This continent is vast and is situated in the form of a wheel.
100. It is covered with the waters of the rivers and mountains that resemble clouds, that are wonderful and variegated by means of all sorts of minerals and that are embellished with jewels and corals.
101. It is endowed with different kinds of cities and flourishing rural territories. The trees therein are laden with flowers and fruits all round (the year) and the continent abounds in wealth and food grains.
102. It is surrounded on all sides by the sea with milk for its liquid content. The sea is equal to Śākadvīpa in its extent.
103. Therein, the rural regions, the mountains, and the rivers are splendid and sacred. The lands (sub-continents) are fully inhabited by persons following the discipline of the four castes and the stages of life. They (the sub-continents), are seven in number.
104. In those sub-continents there is no clash of castes or mixed castes. Since Dharma is practised unswervingly, the subjects enjoy exclusive happiness.
105. There is no greediness amongst them nor the eagerness for deception as a result of rivalry and jealousy. There is no adversity among them. Everything is extremely natural and timely.
106. In them there is no acquisition (imposition) of taxes. There is neither punishment nor persons worthy of being punished. They are conversant with virtue and piety. They protect one another by means of their adherence to their own respective duties.
107. Only this much can be described in regard to that continent. Only this much need be heard in regard to the residents of Śākadvīpa.
108-111. I shall describe Puṣkara244 the seventh continent. Understand it. The ocean with milk as its liquid content is externally surrounded on all sides by the continent Puṣkara244 which is twice as much as the Śākadvīpa in extent. There is only one glorious mountain with huge rocky cliffs. It possesses peaks, clusters of cliffs of various (sizes and shapes), full of precious jewels. It is extremely lofty and it has variegated245
ridges. This great mountain has diversified ridges in the eastern half of the continent. It is very extensive—of twenty-five thousand (Yojanas)—with a number of ridges. It rises up from the ground level upto thirty-four thousand (Yojanas).
112. The mountain range Mānasottara covers half of the continent. It is situated near the sea-shore just like the rising moon.
113. It rises upto a height of fifty thousand Yojanas. Its circular extent allround is also the same (number of Yojanas.)
114. The same mountain is known as Mānasa in the western half of the continent. There is only one great mountain of inherent strength situated in two parts.
115. The continent is surrounded on all sides by the sea with sweet water as its liquid content. This sea is as extensive on all sides as the continent of Puṣkaradvīpa.
116-117. It is remembered that there are two splendid and sacred countries on that continent. They are opposite to the two ranges of the mountain Mānasa. The sub-continent Mahāvīta is outside the Mānasa mountain range. It is said that Dhātakīkhaṇḍa is on its inner side.
118. The men there live for ten thousand years. They are free from sickness. They have plenty of pleasurable experiences. They have attained mental powers (to a great extent).
119. The span of life and the handsome features of all the people in both the Varṣas are declared to be the same. There is no distinction among them as superior or inferior. They are equal in features and conduct.
120. There is neither a robber nor an oppressor. There is no jealousy nor the fear of malicious envy. There is neither seizure nor the meting out of punishment. There is neither covetousness nor (secret) acceptance (of gifts).
121. There is no (such distinction as) truth and falsehood or virtue and evil (i.e. all are truthful and virtuous). There is no agricultural activity or breeding of cattle or trade routes.
122. The three Vedas, the (fourteen) Vidyās, the system of civil and criminal administration, the desire to serve and arts and crafts—all these are not present in either of the two sub-continents of Puṣkara.
123. There is neither rain nor (the flow of) rivers. There is neither chillness nor hot atmosphere. There are no water fountains breaking through (the ground) here. There are no mountain cascades or springs.
124. The season there is just the same as in the northern Kurus. The people are well pleased and contented in all the seasons. They are devoid of the onslaught of old age.
125. Thus the entire mode of activity and life in the Dhātakīkhaṇḍa and Mahāvīta in the continent of Puṣkara has been recounted in the due order.
126. The continent Puṣkara is surrounded by the sea with sweet water for its liquid content. This sea is equal to Puṣkara in extent and circumference.
127. Thus, the seven continents are surrounded by the seven seas. The sea that is immediately after a continent is equal to that continent.
128. Thus, the mutual increase in size, of the continents and the seas should be understood. The sea is called Samudra on account of the Samudreka246 247 (the state of being plentiful) of the waters.
129. The sub-continent is called Varṣa2 because the four types of subjects enter (Viśanti) or live (Nivasanti) in it and also because it accords pleasure unto the subjects.
130. The root ^ṛṣ means “to sport about” and the root ^vṛṣ means “to strengthen.” Since the sub-continent enables the people to sport about and to stengthen their power for sexual dalliance, it is called Varṣa.
131. The sea is always filled (is in flow-tide) in the bright half along with the increase in the size of the moon. When the moon wanes and decreases in size in the dark half, the sea also subsides.
132. It is natural that the sea gets filled when it fills itself. When it becomes reduced it gets reduced (withdrawn) in itself.
133. Just as the water in the boiler appears to increase due to its contact with fire, so also the water in the great ocean becomes increased by itself naturally.
134. During the bright and dark fortnights when the moon rises and sets, the waters in the sea increase and decrease in a quantity that is neither more nor less than usual.
135. The increase and decrease in the quantity of water of the sea in accordance with the increase and decrease in the size of the moon is five hundred and ten Aṅgulas.
136. During the Parvan days the increase and decrease of the waters of the ocean can be seen. The continents surrounded everywhere by water are remembered as Dvīpas because of Dvirāpkatva (i.e. the state of having water on either side.
137. The sea is called udadhi1 because it is the ultimate rest (Ayana) of water (Udaka).1 Mountains without knotty ridges are remembered as Giris and those with them are Parvatas.
138. The mountain Gomeda in the Plakṣadvīpa is therefore called Parvata. The Śālmali (Silk-cotton tree) is worshipped by persons of great holy rites in the continent Śālmaladvīpa.247
139. In the Kuśadvīpa, the stump of Kuśa grass is (worshipped) and it is called after its name. In the Krauñcadvīpa there is the mountain Krauñca in the middle of the clime.
140. The main tree in the Śāka Dvīpa is Śāka and it is called after its name. In the Puṣkaradvīpa, the Nyagrodha (holy fig tree) is bowed to by the inhabitants therein.
141. The great lord Brahmā, the overlord of the three worlds is worshipped there. Brahmā, the Prajāpati, lives in that (sub-continent) along with the Sādhyas.
142. There, the thirty-three Devas perform the worship along with the great sages. That lord, the most excellent of all the Devas is worshipped there by the Devas.
243-144. Different kinds of jewels and precious gems originate (are quarried) in Jambūdvīpa.248 249
In all these continents, the size of the subjects is respectively twice those of the earlier ones on account of the span of life and state of health, their adherence to celibacy, truthfulness and control of the sense-organs.
145. The self-born lord protects the subjects both the sluggish as well as scholarly in the two sub-continents that had been mentioned in the Puṣkaradvīpa.
146. Raising up his rod of chastisement, lord Brahmā, the overlord of the three worlds, protects the subjects. That lord is the Minister of Viṣṇu. He is the father and grandfather.
147. The subjects always take in the meal that approaches them (automatically) by itself. The meal has great nutritive value and it consists of all the six tests.
148. The great sea with sweet water as its liquid content envelops the halves of Puṣkara. The sea encircles it all round.
149. Beyond it, appears the existence of a great world. It is golden. The entire ground is like a single rocky slab. It is twice as large as the sea.
150. Beyond that world is a mountain that is circular at the terminals. It is partially visible and partially invisible. It is called Lokāloka.
151. On this side of that Mountain is all brightness and beyond it is all darkness. Its height is remembered as ten thousand Yojanas.
152. Its extent is also that much. It can go over the earth as he pleases. The Āloka (brightness) is in the midst of worldly activities and the absence of brightness (i.e. darkness) is beyond the mundane.
153. All the worlds are included in the half that is bright and the dark regions are external ones. The (region having the absence of brilliance outside extends all round to the extent of the worlds within.
154. It is circumscribed all round. It is encircled by water. (That portion) beyond the brilliant region stands encircling the cosmic egg.
155-156. These worlds and the earth consisting of the seven continents are within the cosmic egg. The worlds are Bhūrloka, Bhuvarloka, Svarloka, Mahas, Jana, Tapas and Satya
lokas. This much constitutes the group of worlds. This much alone need be known about the ultimate end of the worlds and the great expanse beyond.
157. In the beginning of the bright half of the lunar month the moon appears as though it rests on a pot (i.e. is crescent-shaped) in the western quarter. The body of the cosmic egg too is like that.
158. It should be known that there are thousands and crores of cosmic eggs like this, above, below and sideways. The cause of origin thereof is the unchanging Ātman.
159. Each of these is encircled by seven Dharaṇas250 (? Varaṇas—coverings) evolved of the Prakṛti. In groups of ten or more (?), they sustain one another.
160. All of them are encircled mutually and are evolved mutually. All round this Aṇḍa (Cosmic egg) is situated the Ghanodadhi—sea of solidified waters.
161-163. It stands, on being held all round by Vanoda (? Mistake for Ghanada), solidified water.
The circular zone of the solidified water stands on being held by Tejas (fiery matter) all round, sideways and above. This fiery matter is like a ball of iron. It has a circular shape.
It stands on being held all round by solidified air. Similarly, it is the ether that holds and sustains the solidified air.
164. The Bhūtādi (the cosmic Ego) holds the ether and Mahān (the great principle) sustains (supported) by the Infinite principle, the Avyakta (the unmanifest one).
165-168. It is endless and unmanifest. It is subtle in ten ways (?). It is boundless It is non-self-possessed. It has neither a beginning nor an end. When compared with the supreme Being, it is non-permanent. It is Aghora (not terrible). It has no support. It is free from ailment. It is many thousand Yojanas away. It is non-concealed. It is darkness itself. It has no brilliance. It is unlimited. It has no space (or support). It is unknown even unto the Devas. It is devoid of all activities. It is well known as the extremity of darkness. It is non-brilliant
at the extremity of the ether. It is within the limit. It is the great abode of the lord.
169-170. The Śruti says that that divine abode is inaccessible to the Devas. The regions well-known to the learned ones are called ‘Loka’s. They are situated within the jurisdiction of the great lord of the Devas. The regions which are beneath the Moon and the sun, are called the worlds of the universe, by the wise.
171. The nether-worlds beneath the Rasātala are seven in number and those above them are also seven in number. O Brāhmaṇas, there are seven Skandhas (layers) of the wind along with the Brahmasadana (abode of Brahmā).
172. Its movement is five-fold from the Pātāla (Netherworld) to the heaven. This is the extent of the universe. This is the ocean of worldly existence.
173. The Living beings, originating from many species go about (here and there). They are beginningless and endless. The Prakṛti stationed in (resting on) the Brahman is the cause of the universe. It is mysterious and variegated.
174. The creation of the lord is extensive. It is not comprehended even by the Siddhas, of great fortune and nobility who can understand things beyond the pale of sense-organs.
175-176. O excellent Brāhmaṇa, there is neither decline or decay nor transformation, nor end of the earth water, fire, wind, ether, darkness, mind and the infinite body. This is endless everywhere. So it is cited in wisdom.
177-179. Previously his name has been mentioned by me while recounting the names (of deities). It is he who has been wholly glorified by the name of Padmanābha. He is omnipresent. He is worshipped in all abodes, viz. on the earth, the nether-worlds, the firmament, the wind and the fire. Undoubtedly He is worshipped in all the seas and in the heaven. This self-same Lord of great splendour is worshipped in darkness as well, it should be known.
180. Lord Janārdana is a great Yogin. His limbs are divided in many ways. This lord of the worlds is worshipped in all the worlds in diverse ways.
181. Thus the worlds born of each other are sustained mutually. These Vikāras (products or effects) of the Avikārin
(that which does not undergo change or distortion) are sustained by their relationship of the supporter and the supported.
182. The earth etc. are the Vikāras (effects). They are restricted by each other. They are superior to each other and they have penetrated mutually.
183. Since they have been created mutually, they have attained stability. In the beginning they were without Viśeṣas. They are called Viśeṣas because they qualify others.
184. The three (Elements) beginning with the earth and ending with Vahni (fire)1 are limited ones. In view of the essence of the increase of qualities, they have Pariccheda (exact determinateness, concrete state) in particular.
185. The accurate decision or judgement about the remaining principles is not perceived, owing to their subtleness (Śaukṣmya). That earth is remembered as Vyālokā (something that has a special brilliance?) beyond all these other elements.
186-187. All the Bhūtas (elements) are circumscribed on all sides (and hence accommodated) in the space, (or firmament) just as in a big vessel smaller vessels are accommodated and due to their mutual support become smaller (to each other). Similarly, the different elements are considered ensconsced in the lustre of the firmament.
188. The whole of these four elements are bigger and superior to one another. As long as these elements exist the period of creation lasts to that extent.
189. It is as though like an interturning of threads that the different elements are considered enmeshed into one another. There can be no generation of an effect if Bhūtas (elements) are excluded.
190. Hence, the differences which are of the nature of effects are declared to be limited. The differences such as Mahat and others are of the nature of cause.
191. Thus, O Brāhmaṇas, the real situation comprising of the seven, continents, oceans etc. has been recounted by me topic by topic as it exists—(realistically).
The reading in the printed text is vādyanta which is meaningless. It should be vahnyanta in view of the mention of three elements.
192. The partial transformation of the Pradhāna with the cosmic form has been mentioned in detail. The zones have been enumerated.
193. This entire universe is presided over by the glorious Lord. Thus the seven groups of elements have mutually penetrated.
194. Only this much of the situation (of the universe) can be recounted by me. Only this much has to be heard (i.e. listened to and understood) in regard to the situation of the earth and things connected with it.
195. These seven Prakṛtis sustain one another. I am not able to enumerate them with reference to their extents and dimensions.
196. The Prakṛtis are innumerable, above, below and at the sides. The situation of the constellations is in firmament in different zones and regions.
197. The situation of the earth is thereafter in the form of circle or globe.
Henceforth, O clever ones, I shall recount the situation of the earth.
l-2a. Understand the details of the earth, the wind, the ether, the water and the fire which is the fifth one—that are being recounted later on, that had been recounted earlier along with the proofs thereof.
The Cosmic Egg consists of fourteen worlds arranged vertically as follows:
I.The Upper Regions:
Satya-Loka
Tapo-loka
Jana-Loka
Mahar-Loka
Svar-Loka
Bhuvar-Loka
II.The Middle Region:
The Earth
III.The Lower Regions or Nether-worlds:
Atala
Vitala
Sutala
Talātala
Rasātala
Mahātala
Pātāla
All these are supported by Lord Śeṣa, the Serpent-King.
These lower regions are not dark or devoid of sunlight. They are full of light and have the affluence and comforts of the world of gods. Cf. Bh. P.V.24, VP.V.2. Vā. P. 50.1-54.
Baladeva Upādhyāya makes out a plausible case for identifying the Nether-worlds with the continent of America, (vide: Purāṇa-Vimarśa, pp. 43-49).
These elements are proclaimed as constituted of infinite ingredients and they are all-pervading.
2b-4a The earth is the mother of all living beings. It sustains all animals and living beings. It is full of many kinds of rural regions and territories. It consists of many towns and places of shelter. It possesses many rivers, streams and mountains. It is crowded with many species of living beings.
The earth, the divine goddess, is sung about as infinite and extremely extensive.
4b. The waters also should be understood as infinite—the waters contained in the rivers, streams, oceans and small receptacles such as ponds and puddles, those situated on the mountains and in the firmament and those within the bowels of the earth.
5. Similarly, the element of fire pervades all the worlds. It is cited as infinite, all-pervasive and originating from everything.
6. Similarly, the Ether is remembered as unscrapable, beautiful, and accommodating all or various objects, endless and infinite.
7. The Vāyu (wind) originated from the Ether. The waters are stationed within and above the earth. The earth is established on the water.
8. The Ether or the sky is that which has nothing else greater than it. Then the earth and then the water. This is the opinion that there is no state of being endless in regard to the Bhautika (objects evolved of the elements)1
9-10a. Understand that the earth becomes developed due to the interaction (of. the elements), The sequence—the earth, the water and the Ether is well known. In the seventh (Netherworld) Rasātala this is the situation (?)
10b-11a. The nether-world called Rasātala has the land portion extending to ten thousand Yojanas. It has been reckoned by noble-souled persons that each of the netherlands is more extensive than the former.
11b-13a. The first one is Atala by name. Thereafter is Sutala. The next one, one should know, is Talātala. Atala (? or Vitala) is very extensive. Beneath that is the world named Tala (should be Mahātala?) and beyond that is Rasātala. Beneath all these, it is remembered, is the seventh world, the Pātāla.
13b-15a. The first portion of the ground is glorified as one with black soil.
The second world has pale white coloured ground. The third one has blue soil. The fourth one has yellow soil and the fifth one has a gravel-covered soil.
The text is a bit obscure. Vā.P.50.9 (corresponding verse) reads:
“In this way, there is no end to the objects evolved from bhūtas—as they are infinite.”
The sixth world should be known as (consisting of) rocky grounds and the seventh one is remembered as one with golden ground.
15b-20a. The well-known palace of the lord of the Asuras—Namuci, the enemy of Indra is in the first nether-world. The following abodes too are in the first nether world, viz. the abode of Mahānāda, the city of Śaṅkukarṇa, the palace of Kabandha, Niṣkulāda’s town fully inhabited by delighted (jolly) people, the abode of the demon Bhīma, the abode of Śūladanta, the city of Lohitākṣas and Kaliṅgas, the town of Śvāpada, the city of Dhanañjaya and of the noble-souled Nāgendra (Lord of serpents), the city of Kāliya the serpent and that of Kauśika. Thus it should be known that there are thousands of cities (and abodes) of the serpents, Dānavas and Rākṣasas in the first Nether-world with black soil.
20b-25a. In the second nether-world Sutala, O Brāhmaṇas, are the abodes of the following, viz. the city of the first lord of the Daityas and Rākṣasas i.e. of Mahājambha, the palace of Hayagrīva, Kṛṣṇa and Nikumbha, the city of the Daitya named Śaṅkha and that of Gomukha, the abode of the demons Nīla, Megha and Kathana, the abode of Kukupāda and that of Mahoṣṇīṣa, the city of Kambala the serpent and that of Aśvatara and the city of Takṣaka the noble-souled son of Kadru. Thus there are, O Brāhmaṇa, thousands of cities belonging to the serpents, Dānavas and the Rākṣasas in the second nether-world of pale white coloured soil.
25b-31. In the third nether-world is the well known city of the noble-souled Prahlāda, Anuhrāda and Agnimukha, the city of (the Daitya) named Tāraka, the city of Triśiras, the city of Śiśumāra the city of Tripura, the demon Purañjana’s city full of commotion, due to the gay, well-nourished people, the palace of Cyavana the Rākṣasa, the city of Kumbhila and Khara the leading Rākṣasas, the city of the ruthless Virādha with fire-emitting mouth, the city of Hemaka the serpent as well as that of Pāṇḍuraka, the city of Maṇināga, the palace of Kapila, the palace of Nandaka the lord of the serpents, and that of Viśālāksa. Thus there are thousands of cities of the
serpents, Dānavas and Rākṣasas, O Brāhmaṇas in the third netherworld with blue soil.
32-34. In the fourth netherworld is the city of Kālanemi the lion among Daityas, that of the noble-souled Gajakarṇa, the city of Kuñjara, the vast and extensive city of Sumāli the leading Rākṣasa, the abode of Muñja, Lokanātha and Vṛkavaktra and the city of Vainateya, that extends to many Yojanas and that is crowded with many birds. All these are in the fourth netherworld.
35-38. In the fifth netherworld that is covered with sand and full of gravel is the intelligent Virocana, the lion among Daityas, the abodes of Vaidyuta, Agni-Jihva and that of Hiraṇyākṣa, the city of the intelligent Vidyujjihva, the lord of Rākṣasa, the city of Sahamegha, that of Mālin, the leading Rākṣasa, the city of the serpent Kirmīra and those of Svastika and Jayā. Thus there are thousands of cities of the serpents, Dānavas and the Rākṣasas in the fifth netherworld full of gravel. This should be known (as the situation) for ever.
39-42a. In the sixth netherworld is the excellent city of Kesari, the lord of the Daityas, the cities of Suparvan, Puloman and Mahiṣa, and the city of the noble-souled Sureṣa, the leading Rākṣasa. It is there that Śataśīrṣa the son of Suramā lives joyfully. The king of serpents named Vāsuki, the affluent and glorious friend of Mahendra (stays there). Thus there are thousands of cities of the serpents, Dānavas and the Rākṣasas in the famous sixth netherworld, Rasātala with rocky ground.
42b-46a. It should be known that the city of Bali is in the seventh and the last netherworld Pātāla. It is beyond every world. It is gay and full of men and women. It is full of Asuras, serpents and the happy and joyous enemies of the Devas. There itself is the great city of Mucukunda, the Daitya. It is teeming with innumerable great cities of Daityas full of bustle and commotion, thousands of the brilliant cities of the serpents, the great rising (flourishing) cities of the Daityas and the Dānavas and the many flourishing abodes of the Rākṣasas.
46b-47. O leading Brāhmaṇas, at the extreme end of Pātāla that extends to many Yojanas resides Śeṣa the noble-souled (king of serpents). His eyes are like the red lotus. He is devoid
of death and old age. His body is as white as the inner part of well-washed Śaṅkha (conchshell). He wears blue clothes. He is very powerful.
48-49. His physical body is huge. He is lustrous and mighty. He wears garlands of variegated colours. He has a thousand faces (hoods) with mouths shining and brilliant and resembling the golden-peaked (mountain) in purity (lustre). He has single Kuṇḍala (Ear-ring). He appears splendid with his thousand faces. He is refulgent, due to a series of tongues emitting sparks of waving flames of fire.
50-54. With his two thousand eyes that have the reddish splendour of the rising sun and with his body that is white and glossy, he appears like the mountain. Kailāsa surrounded by clusters of flames. He has the white complexion like the Moon as well as the Kunda flowers. Hence the cluster of his eyes shines like the cluster of midday suns on the peak of the white Mountain (Śveta Parvata).
He has a huge terrible body. With it (resting) in his Teclining pose on his couch, he appears like a thousand-peaked mountain of vast dimensions (resting) over the earth.
This (enormously) huge lord of serpents, himself of great splendour, is being attended upon by extremely wise and noble-souled great serpents of huge physique. He is the king of all serpents. He is Ananta, Śeṣa, of excessive brilliance.
55. That is the commandment (or act) of Viṣṇu. That is the final established boundary (of the Nether-world). Thus the seven netherworlds that could be discussed have been recounted.
56-58. They are always inhabited by the Devas, the Asuras, the great serpents and the Rākṣasas. Beyond this is total absence of light. It cannot be traversed by the Siddhas and the Sādhus (good people). It is unknown even to the Devas. With a desire to expatiate on the general position, O excellent Brāhmaṇas, the greatness of the earth, water, fire, wind and the ether is undoubtedly narrated thus. Hereafter, I shall recount the movement of the sun and the Moon.
1. As long as the Sun and the Moon revolve, they are elevated by means of.their lustre and brilliance through their discus.
2-3. (?) The space covered by the brilliant refulgence of the sun and the moon is the extent of the seven seas and the continents. The iight falls over half the extent of the earth and the other siḍe remains external. The sun and the moon illuminate the area around facing them.
In extent and magnitude the heaven (i.e. the firmament) is remembered as equal to that of the Earth.
4. The root ^av means illumination and protection. Revolving all round, the sun illuminates and protects the three worlds. Hence, on account of illumination and protection, he is remembered as ‘Ravi.’252
5»6. Hereafter, I shall recount the magnitude of the moon and the sun.
The word Mahi (earth) is (arbitrarily) assigned to this sub-continent because of its state of being honoured (Mahitatvāt). The Solar disc is as extensive as the diameter of this sub continent of Bharata. Understand that in Yojanas (1 Yojanas 12 km.).
7. The extent of the disc of the sun is nine thousand Yojanas. Its girth is three times the extent.
8. In diameter as well as girth (Circumference), the moon is twice as much as the sun.
Now I shall recount the extent of the earth in Yojanas.
9. The extent and girth (circumference) of the earth consisting of seven continents has been reckoned in proper measure in the Purāṇas.
10. I shall recount that, after enumerating the current Abhimānins (Deities etc. who preside or have the sense of possession etc.). Those Abhimānins who have gone by are on a par with the current ones.
11. The Devas who have gone by are on a par with the current ones in forms and names. Hence, I shall describe the surface of the earth through the current Devas.
12. (I shall recount) the situation of the heavenly world entirely through the current (Devas).
The entire Earth is remembered as fifty crores (of Yojanas) in extent.
13-16. Its situation from an upword measure (?)is as far as the Meru. Half the extent of the earth is stated in terms of Yojanas. The extent of the earth towards all the sides (quarters) from the middle of the Meru is remembered as one crore and eighty-nine lakhs (of Yojanas) and fifty thousand1. Hence, the extent of the circular section of the earth is roughly eleven crores and thirty-seven lakhs. This is reckoned as the extent of the surface of the Earth.
17-18. (This is reckoned as the extent of the earth) namely as much is the extent in the firmament of the fixation of constellations, so much is the situation of the revolution as far as the sphere of the earth. By the measure of the Paryāsa (Revolution, Rotation), it is remembered that the firmament is equal to the earth. This is recounted as the abode of the seven continents.
19. The situation of the spheres of the worlds is one over the other with the girth gradually reduced falling within the previous sphere.253
20. The entire situation has been laid down thus and in them the creatures stay. This magnitude of the bowl of the Cosmic Egg has been recounted.
21-22. These worlds as well as this earth with its seven continents are within this cosmic Egg. The worlds are Bhūrloka Bhuvarloka, Svarloka, Maharloka, Janaloka, Tapoloka and Satyaloka. These seven worlds have been created and they are arranged in the shape of an Umbrella.
23-24. They are held by means of their own subtle coverings individually. These sources of origin are exterior coverings and they are ten times more than (what they envelope). They are filled with special characteristics originating mutually. All round this Cosmic Egg is present (as a fixed envelop) the solidified ocean.253
25. The entire sphere of the Earth is held by the solidified water. The solidified ocean is held by a greater solidified fire.
26. The solidified fiery element is surrounded on all sides externally, sideways and upwards by a solidified wind element. Being held thus it rests stabilized there.
27. The solidified wind is surrounded by the firmament. The entire firmament is enveloped by the Bhūtādi (i.e. Ahaṃkāra—Ego). The Bhūtādi is enveloped by the (principle called) Mahat.
28. The Mahat is enveloped by the Pradhāna that is infinite and it is of immutable nature.
I shall mention in due order the cities of the guardians of the worlds.
29-32. (It is being mentioned) for the achievement of the proof of spreading the qualities of the luminary bodies2 (?) [Rather: The extent of the movements of the host of luminary bodies will now be described.]254 255
To the east of Meru and on the top of the Mānasa is the city of Mahendra.1 It is the excellent abode of Vasus (of whom Indra is the head). It is decorated with gold.
To the south of the Meru and on the top of the Mānasa itself, lives Vaivasvata Yama, (Yama the son of the Sungod) in the city called Saṃyamana.
To the west of the Meru and the top of the Mānasa itself, is the beautiful city named Sukhā. It belongs to the intelligent Varuṇa. Varuṇa, the lord of the aquatic beings, lives in the city named Sukhā.
33. To the north of the Meru, on the top of the Mānasa itself, is the city of Soma, named Vibhāvarī. It is on a par with the city of Mahendra.
34. It is for the stabilization of Virtue (Dharma) and for the protection of all the worlds that the guardians of the worlds (i.e. quarters) have stationed themselves in all the four quarters on the top of the Mānasa.
35. Understand the movement of the sun during the southern transit, as he goes to that quarter. His movement is above all the guardians of the quarters.
36. During his southern transit, the sun rushes forward like an arrow that is discharged. He revolves always, taking the circle of luminaries with him.
37-38a. When the sun is in the middle (of the firmamant) at Amarāvatī (city of Indra) his rising is seen in Saṃyamana belonging to Vaivasvata (i.e. Yama). At Sukhā it shall be the middle of the night and the sun (appears to) set at Vibhā (i.e. Vibhāvarī).
38b-39a. When the sun is in the middle (of the firmament) at Saṃyamana belonging to Vaivasvata (i.e. Yama), he is seen rising at Sukhā belonging to Varuṇa. At Vibhā it shall be the middle of the night and (the sun appears to) set at Māhendrī (Amarāvatī, the city of Indra).
39b-41. When it is afternoon for the people of the southeast (or the South and the East), it is mentioned as forenoon for
the people of the South-West (or, of those who are other than the people of the south). It is the latter part of the night for them who are in the north. It is earlier part of the night for the people of northeast. It is in this manner alone that the sun shines in the northern worlds.
42. When the sun is (in the middle of the sky) during midday at Sukhā, (the city) belonging to Varuṇa, he (the sun) (appears) to rise in Vibhā, the city of Soma.
43-44. It is midnight at Amarāvatī and it (appears to) set at Yama’s city.
When the sun is (in the middle of the sky) during midday at Vibhā the city of Soma, the sun appears to rise at Amarāvatī of Mahendra. It is mid-night at Saṃyamana (Yama’s city) and the sun sets at the city belonging to Varuṇa.
45. The sun revolves rapidly like the whirling firebrand. Moving about, the sun traverses the revolving constellations.
46. Thus the sun thereby moves to the south among the four quarters. The sun rises and sets again and again.
47. The sun warms two Devālayas (abodes of gods i.e. those of Indra and others) in the forenoon and two (other) Devālayas in the afternoon. During the midday also, he blazes with his own rays.
48. After rising up the sun blazes and increases in warmth by means of his own rays till the midday. Thereafter, with his rays decreasing (in warmth) the sun sets.
49-50. The two quarters of the East and West are remembered by means of sunrise and sunset. While it blazes in front, (the heat is felt) behind as well as at the sides.
Where the sun appears rising, it is remembered as sunrise to the people there-of, where the sun vanishes, it is called sunset in regard to the people there.1
51 -54. The Meru is to the north of all and the Lokāloka2 is in the south.256 257
Due to the far distant position of the sun and due to hís being covered by the line (horizon) of the earth, the rays of the sun disappear (obstructed from sight). Hence it (the sun) is not seen at night.
The setting and rising of the planets, stars and the moon should be understood through the magnitude of the altitude of the sun. So also their rising and setting.
The fire and the water have a white glimmer (?), while the earth has a dark shadow.
Since the sun is far off, it has no (fiery) rays even when it has risen. Its redness is due to the fact that it has no rays and the absence of heat is due to the redness.
55. Wherever the sun is seen occupying the line (horizon), it is seen more than a hundred thousand Yojanas above.
56., When the sun sets along with his rays, the lustre of the sun enters the fire at night. Hence it shines from a distance.
57. The heat of the fire enters the sun when it rises up. The sun blazes during the day time on being united with the fire.
58. The lustre and the heat are the brilliance of the sun and the fire. They shine and flourish day and night, due to their mutual penetration.
59. In the northern as well as southern halves of the earth, the night enters the water when the sun rises.
60-64. Hence due to the penetration of the night during the day, the waters are cool then. When the sun sets, the day penetrates the waters. Hence the waters are warm during the night due to the penetration of the day. Both in the southern half and the northern half of the earth, it is in this order that the day and night enter the waters when the sun sets or rises.
That (part of time) is called ‘day’ when there is sunlight and the night is called Tāmasī (full of darkness). The night is well defined due to this. The day is remembered at that (period of time) which is dependent on the sun.
Thus, when the sun traverses the middle of the sky, it passes through parts of the earth in the course of a Muhūrta
as it were (?) Understand the number of Yojanas here in the course of a Muhūrta.
65-67. It is one hundred and eighty-one thousand Yojanas. This is the speed of the sun in a Muhūrta.
When the sun proceeds to the southern quarter with this velocity, it covers the middle and the extremity of the quarter.
Then during the Dākṣiṇāyana, it whirls in the middle of the firmament.
68. Understand that it traverses in the southern quarter in the mountain Mānasottara. The Viṣuva (Equinox) is in the middle (?)
69. The circumference of the sun is estimated to be nine crores of Yojanas as well as forty-five hundred thousands (i.e. 9,45,00000 Yojanas).
70-72. This is laid down as the movement (? total distance traversed) of the sun in the course of a day and a night.
When the sun, after returning from the south, remains in the equinox, it traverses the northern regions of the milk-ocean. Understand its girth in Yojanas. It is estimated that during the equinox it is three-crores and eighty-one hundred (3,81,00000).
73-74. When the sun is in the (constellation) Śravaṇa and Uttarāṣāḍhā it traverses the regions (quarters) to the north of the sixth (continent) Śākadvīpa. O Brāhmaṇas, the magnitude of the northern quarter and the sphere (? of the sun therein) is estimated to be a crore of Yojanas.
75-77a. The divisions of the planetary system are: Nāga-vīthi258 the northern one and Ajavīthi, the southern one. These divisions comprise three asterisms each. The constellations Mūla, Pūrvāṣāḍhā Uttarāṣāḍhā are the points of rising in the Ajavīthi while the contellations Aśvinī, Bharaṇī (lit. that of which Yama is the deity) and Kṛttikā are the
three points (constituting) in the Nāgavīthi. The magnitude of the northern orbit, as well as the southern orbit is eighty-hundred thousand and five thousand eight hundred Yojanas (?) (or 80+58 = 138 lakhs of Yojanas.)
77b-79a. I shall henceforth mention the distance between the quarters in Yojanas.
This distance is eight hundred thousand four hundred and thirty three Yojanas (?)
Thus the distance between the quarters has been mentioned in Yojanas.
79b-80a. I shall mention the distance between the two quarters and Meridians, the southern as well as the northern, in Yojanas. Understand it.
80b-81. The exterior and the interior distances between the quarters and the meridians are seven million and one hundred and seventy-five thousand Yojanas.
82. During Uttarāyaṇa the sun goes round the internal zones. During the Dakṣiṇāyana it goes round the external zones always in the due order.
83. There are one hundred and eighty-three zones in. the north. In the south also the sun traverses that much.
84-85. Understand the magnitude of the zone in Yojanas. It is seventeen thousand two hundred and twenty-one Yojanas (in magnitude).
86. This magnitude of the zone has thus been recounted in so many Yojanas.
The diameter of the zone is laid obliquely.
87-88. Everyday the sun traverses those (zones) in due order. Just as the outer rim of the potter’s wheel comes back quickly (i.e. revolves), so also the sun functions quickly during his Southern transit. Hence, he traverses a major portion of the Earth in the course of a shorter period.
89-91. During Dakṣiṇāyana, on account of his rapidity, the sun covers thirteen and a half constellations in the course of a day of twelve Muhūrtas. He covers the same number of constellations during the night of eighteen Muhūrtas.
Just as the central region of the potter’s wheel whirls slowly so also, during his northern transit the sun traverses with less rapidity. Hence, during his northern transit, the sun
traverses with less velocity. Hence, he covers a lesser portion, of the earth in the course of a greater period.
92-93. After the advent of the northern transit, the day consists of eighteen Muhūrtas, the sun of slow speed traverses thirteen and a half constellations during the day. He covers the same number of constellations during the night of twelve Muhūrtas.
94. The Potter’s wheel whirls still more slowly at the Navel. In the same manner, like the lump of clay in the middle, the pole star (Dhruva) revolves.
95-96. They say that the day and the night together consist of thirty Muhūrtas. Whirling in between the two quarters, Dhruva revolves in circles.
Just as the navel of the potter’s wheel remains there itself, so also, it should be known that Dhruva whirls there (without changing its place) itself.
97-99. It (pole star) whirls in circles in between the two quarters. The movement of the sun is slow by day and quick at night. During the northern transit the movement of the sun by day is slow and very quick by the night.
During the southern transit the movement of the sun by the day is quick and that by the night is slow.
100. Thus, by means of regular and irregular movements and proceeding along its orbit, the sun divides days and nights.
101. These guardians of the four quarters are stationed on the Lokāloka mountain. Agastya (the star Canopus) quickly traverses over them.
102-106. Day and night he undergoes these diverse motions to the south of the Nāgavīthī and to the north of the Lokāloka.
Outside the path of Vaiśvānara, he is the extender of the worlds.
As long as the lustre of the sun shines from behind, there is brightness in front of and at the sides of the Lokāloka.
The mountain is ten thousand Yojanas in height. It is partially lighted and partially not lighted (in darkness). It is circular all round. The stars, the moon and the sun, along with
the planets and the groups of constellations shine within the boundary of the world encircled by the mountain Lokāloka.
The world is only this far. Beyond this is darkness.
107-111. This (mountain) has the illumination on the side of the world. Beyond the worlds, it is devoid of illumination. The inter-space between. Uṣā (Night or Dawn) and Vyuṣṭi (Morning) joins the Lokāloka accepted by the sun1(?) Therefore, they call it Sandhyā (Twilight). Uṣā is remembered as night and Vyuṣṭi is remembered as the day, by the Brāhmaṇas
The demons were bent on devouring the sun and the fire at the time of dusk. A curse was cast on these wicked persons at the instance of Prajāpati.
(They had) Akṣayatva (the state of imperishability) of the body but they were made to die.
Three crores of demons are well known as Mandehas. Every day they seek the rising sun. These evil-minded ones wish to devour the sun that blazes.
112-113. A terrible battle ensued \between the sun-god and those demons. Thereupon, the Devas, the most excellent Brāhmaṇas and god Brahmā performed the Sandhyā-prayer and poured water charged with the Mantras of Gāyatrī along with Oṃkāra (the symbol of) Brahman.
114-115. With a sadden flash of splendour then the sun shone with fierce rays. He became excessively resplendent with great strength and valour. Protected by the Brāhmaṇas, he rises a hundred thousand Yojanas upwards and proceeds ahead. Protected by the sages Vālakhilyas and his brilliance along with his rays (he is held aloft.)
116. Fifteen Nimeṣas constitute one Kāṣṭhā. Thirty Kaṣṭhās make one Kalā. Thirty Kalās make a Muhūrta and thirty such Muhūrtas make a full day consisting of day and night.1 259
117-123. The shortening or the lengthening of days by means of units of time happens duly. The Sandhyā (junction) spreads over a period of a Muhūrta. It is remembered as the limit for the shortening or lengthening of the days.
Rising from the circle of the horizon, when the sun traverses for a period of three Muhūrtas, that is remembered as Forenoon.259 It is a fifth of the daytime. The period of time of three Muhūrtas after the forenoon is called Saṅgava. The period of three Muhūrtas from Saṅgava is called Madhyāhna (Midday). The period of three Muhūrtas from the midday is remembered as Aparāhṇa (Afternoon). A period of three Muhūrtas alone is remembered by scholars as the unit of time, (A period of three Muhūrtas) after the Aparāhṇa is called Sāyāhna (Evening). There are only three (sacred?) Muhūrtas in a day of fifteen Muhūrtas. It is remembered that an equinotical day has fifteen Muhūrtas. During the southern transit and the northern transit, the nights and days increase and decrease. The day swallows the night and the night swallows the day.
124. The equinox is expected to be in the middle of the Autumn and the Spring. The moon has equal number of Kalās in the night and day.
125. A period of fifteen days is mentioned as a Pakṣa (fortnight). Two Pakṣas make a month and two solar months make a season.
126-129. Three seasons (make one Ayana), and two Ayanas make a solar Year.
(Defective Text). Nimeṣas are Vidyutas1 260 261. Fifteen of them make a Kāṣṭhā. Thirty Kāṣṭhās make a Kalā (?) It consists of one hundred and sixty Mātrās.
Thirty Mātras increased by two and seven consist of thirty-six of the latter (?). With sixty-two and seventy three Mātrās constitute Kalā. It has forty thousand and eight hundred
130. This should be considered as the excellent part. Nāḍikā Ghaṭi (24 minutes) is the cause hereof. The five (units of time beginning with Saṃvatsara are diversified, due to four measures262 (?) (See verse 137).
131-132. The decisive basic unit of all time is called Yuga (Age).1 263 The first year is Saṃvatsara. The second is Parivatsara. The third is Iḍāvatsara. The fourth is Anuvatsara. The fifth is Vatsara. Their period of time is called Yuga.
133-134. In a solar Yuga, there shall be three thousand (lit. thirty hundred) Parvans (junctions) and one thousand eight hundred and thirty risings of the sun (i.e. days.)
There shall be thirty Ṛtus and ten Ayanas (Defective Text). There are three hundred and sixty-five days (5+300+60) in a solar year.
135. Thirty units of days and nights make one solar month. Sixty-one such days make one Ṛtu.
136. The extent of a solar Ayana is one hundred and eighty-three days.
137. The following are the four measures (for calculating time) viz.: Saura (Solar), Saumya (Lunar), Nākṣatra (sidereal) and Sāvana (based on Savana calculation of days from sunrise to sunset). These measures are decisively mentioned in the Purāṇas.
138. There is a mountain named Śṛṅgavān towards the north of the Śveta. It has three peaks which appear to touch the surface of the firmament.
139. That mountain is said to be Śṛṅgavān, due to those peaks. Its girth and sectional diameter are equally glorified (? are the same).
140. Its middle and eastern peak is golden. The southern peak has crystal-like lustre and it is made of silver.
141. The excellent northern peak is full of all kinds of jewels. Thus, due to the three peaks, the mountain is well known as Śṛṅgavān.
142. During the time in between the Autumn and the Spring, the sun proceeds with a medium speed and he resorts to its eastern peak.
143. Hence, the dispeller of darkness makes the day and night equal. Divine green-coloured horses are yoked to his great chariot. They appear as though they are smeared with the rays red as lotus.
144. To the close of Meṣa and Tulā, the duration of the day from sunrise to sunset is fifteen Muhūrtas. The night is also equally long.
145. When the sun enters the first degree or part of the constellation Kṛttikā, it should be known that the moon enters the fourth part of the constellation Viśākhā.
146. When the sun moves through the third part of the constellation Viśākhā, it should be known that the moon has occupied the top of the constellation Kṛttikā.
147-149. The great sages say that one should know that time as Viṣuva (Equinox). One should understand the equinox through the position of the sun and should see the time through the moon. When the day and the night are of equal duration, it shall be the Viṣuva. Then during the equinox, religious gifts should be offered to the manes and to the Brāhmaṇas particularly because it happens to be the face of gods.
150. (The following are to be known in connection with the various units of time): they are Ūnamāsa (month of a shorter duration), Adhimāsa (Intercalary lunar month), Kalā, Kāṣṭhā, Muhūrtaka, Paurṇamāsī (full moon), Amāvasyā (New
moon), Sinīvālī, Kuhū (different kinds of new moon), Rākā and Anumati (kinds of full moon day).264
151. The months of Māgha, Phālguna, Cakra, Vaiśākha, Jyeṣṭha and Āṣāḍha constitute Uttarāyaṇa (Northern transit). The months of Śrāvaṇa, Bhādrapaḍa, Āśvina, Kārttika, Mārgaśīrṣa and Pauṣa constitute Dakṣināyana.2
152-154. The five years called Ārtavas should be known as the sons of Brahmā.
Hence, the Ṛtus should be known. They are remembered as Ārtavas on account of the Ṛtus. Hence, from this Parvan, Amāvāsyā should be known as having Ṛtus as its face. Hence, from this Parvan, the Viṣuva should be known. It is always conducive to the welfare of the Devas and the Pitṛs. One should not lose sense regarding rites concerning the Pitṛs and the Devas, after knowing the Parvan.
1. The Amāvāsyā (the new moon day) mixed with the 14th Tithi is Sinivālī and that which merges with the 1st Tithi of the next fortnight is Kuhū. It is treated as a divinity and invoked for wealth and Sons. (vide Atharva VII 47.1). According to Nirukta XI 29, Paurṇamāsī (the full moon day) mixed with the 14th tithi is Anumati, while that mixed with the 1st day of the next fortnight is Rākā. In vedic times it was worshipped for a rich and famous son.
2. This verse records the ancient names of the months with which modern names Caitra, Vaiśākha came to be identified. For the convenience of readers the modem names are given in translation. The correspondence of ancient and modern names of the months is as follow:
Old Term |
New Term |
|
Tapas |
Māgha |
|
Tapasya |
Phālguna |
|
Madhu |
Caitra |
|
Mādhava |
Vaiśākha |
|
Śukra |
Jyeṣṭha |
|
Śuci |
Aṣāḍha |
|
Nabhas |
Śrāvaṇa |
|
Nabhasya |
Bhādrapada |
|
Iṣu |
Āśvina |
|
Ūrja |
Kārttika |
|
Sahas |
Mārgaśīrṣa |
|
Sahasya |
Pauṣa |
155. Hence, Viṣuva that is present everywhere (?) is always remembered by the subjects. The (mountain) Lokāloka is called so because the world is remembered on account of (?) its being illuminated (by the sun).
156. The guardians of the quarters are stationed in the middle of the Lokāloka. Those four (?) noble-souled guardians remain till the annihilation of all living beings.
157. They are Sudhāmā, Vairāja, Kardama, Śaṅkhapā, Hiraṇyaroman, Parjanya, Ketumān and Rājasa. (Perhaps they are in pairs and hence called four?).
158. They are free from Dvandvas (mutually opposed pairs) and false prides. They are boundless and free from parigrahas (acceptances of gifts from others). These guardians of quarters are stationed on the Lokāloka in all the four directions.
159. To the North of the star Agastya1 and to the south of Ajavīthī is the pathway called Pitṛyāṇa. It is outside the path Vaiśvānara.
160. There stay the sages who are endowed with progeny and who perform Agnihotra sacrifices. Those who stay in the path of pitṛyāṇa are those who continue the series of worlds (who perpetuate the lines or race of the worlds).
161. The southern path is of those who, being Ṛtviks, commence the work of procreation of living beings by their blessings and are desirous of the world.
162. In every Yuga, they establish Dharma that goes astray. They perform austerities. They strictly adhere to the: bounds (of decency) and pursue the art of learning.
163. Here, in this world the predecessors are born in the houses of the successors (those who come after) and the successors are born on the death of the predecessors.
164. Repeatedly being born thus, they remain till the annihilation of all living beings. These sages who are householders are eighty-eight thousand in number.
165-168a. They resort to the southern path of the sun as long as the moon and the stars are existent. This is the total1 264
sum (i.e. 88000) of those persons who perform holy rites and who resorted to the cremation grounds. Their routine activities in the world consist of creation of living beings, activities prompted by desire or hatred, indulgence in sexual Intercourse, activities induced by lust and resorting to sensual objects.
Those Siddhas (persons with spiritual attainment) who resorted to cremation grounds on these or similar grounds and those sages who seek progeny are re-born in the Dvāpara age.
168b-169. The pathway that is towards the north of Nāgavīthī and to the south of the group of seven sages (i.e. the Great Bear) is the northern path of the sun. It is remembered as Devayāna. Those who stay there are Siddhas of great celibacy, free from impurities.
170-173. They contemptuously hate progeny. Hence, death is conquered by them. These sages of sublimated sexual urge are eighty-eight thousand in number. They closely cling to the northern path, till the annihilation of all living beings Due to their association with the world, avoidance of sexual intercourse, abstention from desires and hatreds, eschewal of creation of living beings, non-lustful contacts and seeing defects in sound etc. (i.e. sensual objects), they have become Siddhas. And also due to various other reasons also. Hence they became immortal. Immortality is considered to be (the attainment) of those who stay till the annihilation of all living beings.
174-175a. They approach their wives once again for the sustenance of the three worlds.1 Others of sublimated sexual urge are sinners as well as meritorious on account of their killing the child in the womb or performing horse sacrifices. They wither away at the end of annihilation of all living beings.
175b-76. To the north and above the worlds of the sages, where Dhruva is remembered to be present, is the divine region of Viṣṇu, the third one in the firmament. It is the shining1 265
world on reaching which no one is affected by sorrow or pain. It is the greatest region of Viṣṇu where Dharma, Dhruva and other Sādhakas of the world stay.
1. All the Antaras (i.e. Manvantaras) during the creation of Svāyambhuva have been recounted. I shall recount all the future ones in due order.
2. On hearing this, the sages asked Romaharṣaṇa about the movement of the Sun, the Moon and the planets.
3-4. “How do these luminaries revolve in the stratosphere without any clash or confusion or without any structural formation? Does any one make them revolve or do they revolve of their own accord? O excellent one, we wish to understand this. Narrate this unto us.
5. This is something that confounds all living beings. Understand this even as I tell you. Although this is visible and directly perceptible, it perplexes the people.
6. The star that (diffuses light) in the four quarters and is established at the tail of the Śiśumāra (i.e. a collection of stars resembling a dolphin or a Gangetic porpoise) is Dhruva,1 266
the son of Uttānapāda.266 He is, as though, the main pivot to which all the stars and planets are attached.
7. It is reported that it is he who perpetually makes the. moon and the sun revolve along with the planets. As it (the sun) revolves like a wheel, the stars also follow it.
8. The group of luminaries, the sun and the moon, the stars and constellations along with the planets move about, at the will of Dhruva.1 267 268
9-10. They are fastened to Dhruva by means of bonds in the form of rows of winds. Their junction, difference, time, movement, rising and setting, portentious phenomenon, the southern and northern transits, the equinox and the colours of the planets (?)—all these function, due to Dhruva.
11. Rain, heat, snowfall, day, night, the twilight, the welfare and woes of the subjects—all these take place due to Dhruva.
12. Presided over by Dhruva, the sun takes up water and showers it.269 This sun whose rays are ablaze, is the fire of the destruction of the universe.
13-15. In the course of his revolution, O Brāhmaṇas, he illuminates the quarters. With the mass of his rays and accompanied by the wind all round, the sun takes away the water of the entire world, O excellent Brāhmaṇas. The moon transmits the entire water drunk by the sun. The torrential current of water (Downpour of rain) functions through Nāḍis (veinlike vessels) accompanied by the wind. The water that oozes out of the moon remains in the food (i.e. plants and food crops).
16. Being obstructed by the wind, the clouds scatter water over the earth. Thus water is continuously thrown up (i.e. turned into vapour) and dropped down.
17. There is no total distruction of water. The same water gets transformed. It is for the sake of sustenance of all the worlds that this cosmic Māyā has been created (by the lord).
18-19a. The three worlds along with the mobile and immobile beings are pervaded by this Māyā. The sun is the lordly creator of the worlds. Endowed with a thousand (innumerable eyes) he is the lord of the universe. He is the mighty lord of the subjects, the creator of the entire universe.
19b-20. The water that has fallen down from the moon, from the sky, is conducive to the welfare of all the worlds. The entire universe has the moon as its support. This has been truthfully recounted. The Uṣṇa (hot virility) oozes out of the sun, and the Śita (chill virility) functions from the moon.
The river Gaṅgā with the Moon as support, is holy. Its waters are free from impurities.
22. (The Gaṅgā), the great rivers beginning with Bhadrasomā and the waters (humids) that flow within the bodies of all living beings mobile and immobile, become smoke (i.e. vapour).
23. When the mobiles and immobiles get heated (and burnt) they spread everywhere as vapour.
24. Clouds are formed thereby. It is remembered that the abode (waters) is full of clouds (or, is in the form of clouds).
With his rays the sun takes up water, the very splendour, from all living beings.
25. In combination with the wind, the rays (of the sun) carry the waters from the ocean that water (then) becomes the nectar-like life-giver unto the plants.
26. Then, as the season approaches at the proper time, the sun changes (the saltish water into sweet water) and gives
water to the clouds by means of his white and non-white rays.
27. The waters stationed in the clouds fall down when they are wafted by the wind. Accompanied by the wind (they spread everywhere), for the welfare of all living beings.
28-29. Then for six months it continues to rain in order that all living beings may flourish. The thundering sound pertains to the wind and the lightning originates from fire. The Meghatva (the state of being a cloud) is indicated through the root ^Mih (to pour down), since the cloud showers (rain). The wise people know the cloud as Abhra because the waters do not fall down (na bhraṃśyanti).1
30. The origin of the clouds is threefold.1 270 271 They are of different kinds in view of their sources of origin. They are Āgneya (fiery ones), Brahmaja (born of Brahma) and Pakṣaja (born of Wings).
31. The three kinds of clouds have been enumerated. I shall mention the manner of their origin.
32. Cold winds and winds on cloudy days are their characteristics. They take the shapes of buffaloes, boars and intoxicated elephants.
33. Assuming these forms, they come to the Earth, sport about and wander here and there. They are named Jīmūtas. Living beings are born of these clouds.
34. They are devoid of lightning streaks. They hang down with torrents of water. They are silent clouds of huge bodies. They are under the control of Āvaha (A kind of wind).
35. They shower rain from within one and a half to three kilometres. They shower rain on the tops and ridges of the mountains and roar out.
36. Those clouds named Brahmajas are born of the breath of god Brahmā. They cause impregnation of the white cranes and they sustain their young ones in the womb.
37. Indeed they are endued with streaks of lightning and reverberations of thundering that are pleasing. Due to their continuous rumbling sound, the earth expresses horripilation in the from of (plants and trees) sprouting from it.
38. Like a queen who has been installed (on the throne of) a kingdom, she attains the freshness of youth once again. Strongly attached to the rains, she becomes the source of the life of beings.
39. Those clouds depend on Pravaha, the second type of wind. These clouds (shower rain) from within twelve to eighteen kilometres.
40. Those clouds named Puṣkarāvartakas are born of the Wings. Its conception is threefold. The shower is glorified as continuous downpour.
41. The wings of very powerful mountains that had increased in size and who used to go wherever as they pleased, were chopped off by Indra who wished to secure the welfare of all living beings.
42. Those clouds named Puṣkara (were born of those wings). They increased in size competing with the waters. For the reason, they are termed Puṣkarāvartakas (revolving Puṣkaras).
43. They assume many forms. Their thundering sound is very terrible. They are the creators of the torrential rain at the end of the Kalpas. They control the Saṃvartaka fire (which burns down the universe then).
44. These (clouds) shower rain at the close of the Yugas. (Thus) those third (sets of clouds) have been recounted. They have many forms, configurations and aggregates. They fill the Earth.
45-46. They carry the wind ahead. On being resorted to, they conclude the Kalpas. Aṇḍa-Kapālas are the pieces of the shell of the cosmic egg (evolved out of Prakṛti) which
were formed when the egg was broken and the four-faced, self-potent god Brahmā was born therein,—those very pieces of the cosmic egg are all known as clouds.
47-48. Smoke is conducive to development of all of them without any distinction. The most excellent among them is Parjanya. The Elephants of the quarters are four in number. (Although) these are separate, the source of origin of elephants, mountains, clouds and serpents is the same and water is remembered as that origin.
49. On being directed to make the plants and trees flourish, Parjanya and the Diggajas (Elephants of the quarters) shower snowdrops during Hemanta (early winter), born of cool virility.
50-52a. The sixth wind named Parivaha is their support. This powerful (wind) holds up the Gaṅgā of the firmament, the holy divine river of exquisite nectar-like water. The Gaṅgā is situated in the path of Svātī (i.e. firmament) in three currents. With their huge trunks, the elephants of the quarters receive the waters oozing from the Gaṅgā and scatter them in the form of water spray. That is remembered as dew-drops.
52b-53. There is the mountain remembered as Hemakūṭa in the southern region. To the north of the Himalaya mountain, there is the extensive city mentioned by the name Puṇḍra stretching from north to south.
54-56. The rain that falls over it has originated from snow-drops. Thereupon the wind named Vaha flows over the Himalaya, sprinkling the great mountain with water. It brings the mountain under its control by means of its own effort. After crossing the Himalayas it utilises the balance of rainwater for the development of the western region.
(Thus) two types of rain for the purpose of development of two types of vegetation have been recounted.
57. The clouds and their activity of causing the development (of various things)—all these have been recounted. The sun alone is mentioned as the creator of showers.
58. The rainfall has its root (source) in the sun water; proceeds from (functions on account of) the sun. It is after being presided oyer by Dhruva that the sun works for rain.
59-60. The wind presided over by Dhruva withdraws the shower once again.
The planet comes out of the sun, wanders throughout the entire assemblage of the stars and constellations and in the end enters the sun presided over by Dhruva.
Henceforth, understand the structure of the chariot of the sun.272
61-62. The sun-god proceeds by means of a golden chariot that has a single wheel with five spokes and three naves, and a single rim with six phases. I ts horses are green. The whole chariot embellished with gold, shines brightly.
63. The girth and the extent of the chariot is ten thousand Yojanas (1 Yojana=12 km.) In magnitude, its pole-shaft is twice the central cockpit.
64. His chariot is divine and golden. It is yoked with horses as swift as the wind. It has no impediment anywhere. It was for a specific purpose that it was created by Brahma.
65. The Cchandas (Vedic Metres) have assumed the forms of horses and are stationed in the direction of the wheel. The chariot has characteristics similar to those of the chariot of Varuṇa.
66. It is by means of this shining chariot that the sun traverses the firmament.
Now (know) that the following are the different parts of the chariot of the sun.
67-68. The parts are duly constituted by the parts of the year.
The day is remembered as the nave of the single wheel of the solar chariot. The five Ārtavas are the five spokes. The six seasons are remembered as constituting the rim. This is remembered as the inner seat of the chariot. The two Ayanas (transits) are the two poleshafts.
69. Muhūrtas and Kalās are remembered as the beautiful trappings and fittings. Kāṣṭhā is remembered as its nose and the Kṣaṇa (Moment) is its axle.1
70. The Nimeṣa is its axle tree at the bottom. The Lavas are remembered as its shaft. The night is its wooden fender. Dharma is its flagstaff that has risen up to (a great height).
71. Artha (Wealth) and Kāma (Love) these two are remembered as the tips of the yoke and the axle.
The Veḍic metres in the form of the seven horses carry the yoke by the left.
72. The seven Metres are Gāyatrī, Triṣṭup, Anuṣṭup, Jagatī, Paṅkti, Bṛhatī and Uṣṇik.
73. The wheel is fixed to the Axis and the axis is laid on Dhruva. The Axis whirls along with the wheel and Dhruva whirls (?) along with the Axis.
74. Propelled by Dhruva, the great wheel whirls along with the Axis. Thus is the structure of his chariot in view of specific purpose.
75. Similarly, by means of combination the shining chariot has been evolved. By means of that shining chariot, lord sun-god traverses the firmament.
76. There are two rein-cords fixed to the extremities of the yoke and the axis of the chariot. Those two rein-cords revolve in Dhruva (and perform the function) of a pair of wheels.
77-78. The extremities of the yoke and the axis of the chariot that move in circles in the firmament are caught hold of by Dhruva. Both the rein-cords whirl on the axis and they follow Dhruva who too revolves.
79. The extremities of the yoke and the axis of the chariot revolve all round along with the rein-cords like the rope fixed to a peg.
80. During Uttarāyaṇa the rein-cords become reduced (in length) as they move in circles. During the Dakṣiṇāyana they increase in size.
81. The two rein-cords of the chariot fixed to the extremities of the yoke and the axis are caught hold of by Dhruva and the two rein-cords lead the sun.
82. When presided over by Dhruva, those two reincords are dragged, the sun revolves in circles within (the orbit).
83-84. The intervening distance between the quarters is eight thousand circles (?) When the rein-cords are released by Dhruva, the sun once again revolves in circles outside (the orbit). It moves round in quick circles.
1. That chariot is occupied and presided over by the Devas, Ādityas, sages, Gandharvas, Divine damsels, Grāmaṇīs, Serpents and demons.273
2-5a. These abide in the sun for the period of two months each in due order.1 274
The following reside in the sun continuously in the months of Madhu and Mādhava (Caitra and Vaiśākha) viz. (gods) Dhātṛ and Aryaman; (sages) Pulastya, Pulaha, the Prajāpati; (serpents) Airāvata, Vāsuki, Kaṃsa, Bhīma; Rathakṛt, and Rathaujas—these two are cited as Yakṣas; (Gandharvas) Tumburu, Nārada; (divine damsels) Susthalā and
Puñjikasthalā, (protector-demons), Heti and Praheti these two are cited as Yātudhānas.
5b-8a. The following reside (in the sun) during the months of Śuci and Śukra: (Jyeṣṭha andĀṣāḍha); (Gods) Mitra and Varuṇa; the sages cited being Atri and the famous Vasiṣṭha; (Apsaras) Sahajanyā, Menakā; Pauruṣeya, and Vadha who are cited as Rākṣasas, the Gandharvas Hāhā and Hūhū; Yajña (probably Yakṣa and not Yajña): Rathasvana, Rathacitra, another named Nāgasākṣaka (rather Nāga called Takṣaka) and Rambhaka.
8b-11. Other deities also reside in the sun. The following group (of Devas and others) resides in the sun during the months of Nabhas and Nabhasya (Śrāvaṇa and Bhādrapada) viz. (Gods) Indra and Vivasvān; (sages) Aṅgiras, Bhṛgu; the serpents: Elāpatra and Śaṅkhapāla; (Gandharvas) Viśvāvasu and Ugrasena, Śveta and Aruṇa; (the two Apsaras) well-known as Pramlocā and Anumlocā and the two Yātudhānas (demons) Sarpa and Vyāghra.
12-15. Other pure deities and sages reside (in the sun) during the autumn (Āśvina and Kārttika); (gods) Parjanya and Pūṣan; (sages) Bhāradvāja along with Gautama; Parāvasu and Suruci the Gandharvas; Viśvācī and Ghṛtācī the two (Apsaras) of splendid characteristics; Airāvata and Dhanañjaya the well-known serpents and Śyenajit and Suṣeṇa who are Senānīs (commanders) and Grāmaṇīs (or Yakṣas). Āpas and Vāta these two are cited as Rākṣasa—All these always stay in the sun during the months of Āśvina and Kārttika.
16-19. The following stay in the sun during the two months of Hemanta (Early Winter); they are the two (Devas) Aṃśa and Bhaga; (the two sages) Kāśyapa and Kratu; the two serpents Mahāpadma and Karkoṭaka; the two Gandharvas Citrasena and Ūrṇāyu; the two celestial damsels Urvaśī and Pūrvacittī; Tārkṣa and Ariṣṭanemi who are Senānī (commanders) as Yakṣas and Vidyutsphūrja and Śatāyu who are cited as Yātuhānas (demons)—these reside in the sun in the months of Saha and Sahasya (Mārgaśīrṣa and Pauṣa).
20-23. The following reside in the sun during the months of Śiśira (late winter). They are (gods) Tvaṣṭṛ, Viṣṇu (sages) Jāmadagnya, Viśvāmitra; the two serpents Kambala
and Aśvatara who are the sons of Kadru; the two Gandharvas Dhṛtarāṣṭra and Sūryavarcas; (the two celestial damsels) Tilottamā and Rambhā; the demon Brahmāpeta and the other well-known demon Yajñāpeta, and Ṛtajit and Satyajit who are cited as Gandharvas1 (rather Yakṣas)—all these, O excellent sages, reside in the sun during the months of Tapas and Tapasya (Māgha and Phālguna.)
24. Making the Pitṛs, Devas and Human beings well nourished, O Brāhmaṇas, Savitṛ the cause of days and nights goes on revolving.
25. These Devas reside in the sun for periods of two months in due order. These twelve groups of seven (or heptads) identify themselves with their place of office and residence.
26. By means of their splendour they increase the excellent splendour of the sun. By means of words (and prayers) composed by themselves, sages eulogise the sun.
27. The Gandharvas and the Apsaras serve him by means of songs and dances. The Grāmaṇīs, Yakṣas and Bhūtas perform the worship of his rays.
28. The serpents carry the sun, the demons follow him. From sunrise to sunset, the Vālakhilyas surround the sun and lead him on.
29-31. The sun who is the lord of all these, blazes with h is brilliance in accordance with the virility, austerities, virtues, contacts, realities and strength of these (Devas etc.)
Thus, these stay in the sun for periods of two months viz. the sages, the Devas, the Gandharvas, the serpents, the groups of celestial damsels, the Grāmaṇīs (or group-leaders) or the Yakṣas and especially the demons.
32-33. These blaze, shower rains, shine, blow and create. On being glorified they dispel the inauspicious demerits of all living beings.
These remove the auspicious merit of evil-minded men. In some respects they reṃove the sins of men of good character and conduct.1 275
34. All these followers of the day revolve along with the sun. They shower rain on the subjects, they scorch them and they delight them (too).
35-36. They protect all the living beings till the destination of the Manus. In the Manvantaras of the (Manus) of the past and future as well as those who are present, this is the abode of those who identify themselves.
Thus those fourteen sets of seven reside in the sun in the course of the fourteen Manvantaras.
37. The sun releases heat energy during the summer. He scatters rain during the rainy season and snow (during winter). He is the maker of day and night. He keeps up his movement in accordance with (the changing) seasons and gratifies the Devas, the Pitṛs and the human beings with the rays suitably adapted.
38. By means of the (ray) named Suṣumna, the sun develops the moon in the bright half day by day and makes it complete (on the full moon day). He propitiates the Devas by means of the nectar. The Devas imbibe it during the dark half.
39. When the nectar of the moon is drunk, the moon, loses all his digits except one during the dark half. At the close of it, the moon does not ooze out nectar from its rays. The Devas, the pitṛs, the Saumyas and the Kāvyas imbibe that nectar.
40. Men conquer (satisfy) hunger by means of foodstuffs and beverages and medicinal herbs developed by means of rain, with waters lifted up and released by means of his rays by the sun.
41. It is during the bright half that the Devas are propitiated by means of nectar and the pitṛs (are done so) during the dark half (of the month). (The sun) perpetually sustains the human beings by means of food. He holds them well by means of his rays.
42. The sun is being led by green horses. At that time, he removes (evaporates) water by means of his green rays. At the time of discharge (of water), he releases the water. Thus the sun sustains the mobile and immobile beings.
43. The sun is being led by green horses. He drinks
water by means of thousands of green rays. Being carried by green horses, the sun releases it.276 277 278
44. Thus the sun traverses the quarters by means of his swift chariot with one wheel. The horses are splendid but they do not have the usual pace2 (? Akramaiḥ).
45. In the course of a day and night, the sun traverses the earth consisting of the seven continents and oceans by means of his chariot with a single wheel.
46-48. The chariot is yoked with only seven horses. They are the Veḍic Metres that have assumed the form of horses. They are stationed towards the place where the wheel is fitted. They assume the forms as they wish. They are green, imperishable; they (? are accompanied) by tawny-coloured masters expounding the Brahman. In the course of a year those horses traverse eighty-three hundred circles.
It traverses the external as well as the internal circular zones, in the course of days. They have been yoked in the beginning of the Kalpa and they continue to bear till the annihilation of all living beings.
49. Surrounded by Vālakhilyas, they wander both night and day. The sun is eulogised by great sages by means of words (and prayers) of the highest order and composed by themselves.
50. He is served by Gandharvas and groups of celestial damsels by means of songs and dances. The lord of the day (i.e. the sun) thus revolves and wanders by means of horses that gallop and that are as swift as birds.
51. The chariot of Soma (the Moon) has three wheels.3 His horses have the lustre of Kunda (white Jasmine) flowers. They are ten in number and they are yoked to the left as well as to the right. The moon traverses by means of this.
52. They traverse the stars supported by the Vīthi (the path of the firmament). They gain velocity by means of the1 * 3
support of Dhruva. The shrinking and lengthening of its rays are remembered as being like those of the sun.
53. It should be known that the chariot of the moon has three wheels with horses on either side. The chariot is born (i.e. evolved) out of the womb of the waters along with the horses and the charioteer.
54. It has three wheels with hundred spokes. It is yoked with ten excellent white horses. They are slim and divine. They are unimpeded and they have the swiftness of the mind.
55-57. They are yoked but once and they continue to bear it till the elapse of the Yugas. In that compact chariot, there are white serpents encircling the chariot (?) Horses of the same colour, having the lustre of conch-shells carry him (the Moon). The names of the ten horses of the moon are Yajus, Caṇḍamanas, Vṛṣa, Vājin, Nara, Haya, the famous horses Gaviṣṇu, Haṃsa, Vyoma and Mṛga.
58. These (horses) carry the Moon-lord with great dedication (and respect). The moon traverses (its orbit) surrounded by the Devas and the pitṛs.
59. At the end of the dark half and at the beginning of the bright half, when the sun is steady in the opposite direction, the moon is filled up, and as days pass by (the digits are reinstilled).
60. When the (nectarine) body of the moon has been imbibed by the Devas, it becomes exhausted on the fifteenth day. Then, with a single ray the sun makes it well developed.
61. By means of the ray called Suṣumnā (the sun) fills a part (of the moon) (digit by digit) every day. On being replenished thus by the Suṣumna (ray), the white and bright digits increase.
62. During the dark half, the digits become reduced and they are developed (replenished) during the bright half. The moon is thus developed, due to the power of the sun.
63. On the full Moon day, it appears bright in a complete disc. In the bright half, the moon is thus fully replenished day by day.
64-65. From the second day of the dark half to the fourteenth day, the Devas imbibe the nectar of the moon that is of the nature of the essence of the waters and that is wholly
juicy. Drinking this liquid nectar of the moon, the Devas become delighted. It is due to the splendour of the sun that, this nectarine juice has been collected together in the course of half a month.
66. The nectar of the moon is for their food (consumption). It is resorted to for a single night on the full moon day by all the Devas and Pitṛs along with the sages.
67. On being imbibed gradually by the Pitṛs and the Devas at the beginning of the dark half, the digits of the moon which face the sun become reduced gradually.
68. Thirty three, three hundred (?) and three and three thousand and three Devas imbibe (the juice of) the moon.
69. On being sucked thus, the black digits of the moon increase. Hence, the white digits become reduced and the dark ones become increased.
70-72. Thus, the moon is sucked daily by the Devas. After imbibing it for a period of half a month, the excellent Devas go away on the New Moon day. The Pitṛs (thereafter) resort to the Moon on the New Moon day. Then on the fifteenth day when the digits are left over a little, the groups of Pitṛs resort to the last remanant (of the digits) in the afternoon. For a period of two Lavas, they imbibe the Kalās (of the moon) that are left over.
73. The nectar of Svadhā oozes from its rays on the New Moon day. After drinking that Svadhā for their own satisfaction (to the full) for the period of a month, those (Pitṛs) go-away.
74. The moon is scorched by the sun (i.e. sunlight) that is present in the Suṣumna. Similarly, the nectarṃe moon is imbibed by the Devas in the dark half.
75. They are of three (varieties), the Saumyas, the Barhiṣads and the Agniṣvāttas. Those who are mentioned as Kāvyas are all Pitṛs.
76. The Kāvyas are Saṃvatsaras, those who are remembered by the Brāhmaṇas as Pañcābdas (the five years). Saumyas should be known as the Ṛtus and Barhiṣads are remembered as. the Māsas (Months).
77-78. The Agniṣvāttas are the Ārtavas, O Brāhmaṇas, these are the creations of the Pitṛs. On being drunk by the
Pitṛs on the fifteenth day, the digit of the moon that is one fifteenth part becomes reduced on the New moon day. Then in the next fortnight it becomes replenished.
79. The increase and decrease of the moon are remembered (as occurring) on the sixteenth day at the beginning of a fortnight. It is thus that the increase and decrease in the moon occur on account of the sun.
80. Again (i.e. henceforth), I shall describe the chariots of the stars, planets and Rāhu.279 280
The chariot of the son of the Moon (Budha) is bright and full of the splendour of water.
81. The chariot of Bhārgava (the Venus) is glorious and it resembles the sun in splendour. It has the rambling sound of the cloud. It is equipped with banner, flagstaff and other paraphernalia.
82-83. It is yoked with various excellent horses of different colours born of the earth. It is fitted with the following ten horses, viz. Śveta, Piśaṅga, Sāraṅga, Nīla, Pīta, Vilohita, Kṛṣṇa, Harita, Pṛṣata and Pṛśni. They are of great grandeur. They are not lean. They have the speed of the wind.
84-86. The excellent chariot of the Mars also is glorious and golden. It has eight horses. With unimpeded red horses bora of fire and capable of going everywhere, the prince (i.e., the Mars) goes about. They have straight movement as well as those curved clockwise and curved anticlockwise ones.
The Jupiter (Bṛhaspati) of the family of Aṅgiras, the scholarly preceptor of the Devas, moves about in golden chariot by means of eight grey horses born of water. They are divine horses with the speed of the wind.
Staying for a year in a constellation, he goes ahead along with Vedhas2 (Brahmā) (?)
87-90a. Riding in a chariot of black steel (iron) fitted with strong horses born of the firmament, the Saturn proceeds ahead very slowly.1 2
The horses of Rāhu are eight in number, and black in colour. They have the speed of the mind. His chariot is full of darkness. The horses are yoked but once and they draw it (to the end).
Having come out of the sun, Rāhu goes to the Moon during Parvan days (the Full moon days).
90b-91. The horses of the chariot of Ketu are eight in number and they have the speed of the wind. They have the colour of the smoke of straw. They are strong. They are tawny-coloured like donkeys.
Thus these horses of the planets along with the chariots have been described.
92. All of them are fastened to Dhruva by means of gaseous rays. They are fully developed. While whirling duly they blaze as well.
93. (Repetition) They are fully developed due to invisible gaseous rays. Being bound (to Dhruva) by means of these, the moon, the sun and the planets revolve in the firmament.
94-95. Those groups of luminaries follow Dhruva that whirls. Just as the boat is carried on along with the (current of) water in the river, so also these abodes of gods (? planets etc.) are carried by the gaseous rays. The groups of gods moving about in the firmament are not seen.
96. There are as many bonds of gaseous rays as there are stars. All of them are fastened to Dhruva. They whirl themselves and they make others also revolve.
97. Just as the oil-rollers whirl and cause the wheel also to whirl so also do the luminaries fixed (to Dhruva) on all sides by means of gaseous rays.
98. Urged by the whirlwind, they move about like a firebrand. (Since the wind) carried the luminaries, (the wind is remembered as Pravaha.
99. Thus the group of planets attached to Dhruva, moves about. This Gangetic porpoise and Dhruva should be known as made up of constellations in the firmament.
100-107. If a sin is committed in the day, it is dispelled by seeing it (Dhruva) during the night.
He lives as many or more years as there are stars supported by the Gangetic porpoise in the firmament.
The heavenly Gangetic porpoise should be known with its parts (?),281 (The various limbs of this porpoise are mentioned subsequently).
Auttānapāda (Dhruva the son of Uttānapāda) should be known as its upper jaw. Yajña should be known as the other (i.e. lower jaw). Dharma is based on its head, (i.e. constitutes its head).
Nārāyaṇa should be sought for in the heart and the pair of Aśvins in the forelegs. Varuṇa and Aryaman are its hind thighs.
Its penis is Saṃvatsara and Mitra clings to the Apāna (anus), Agni, Mahendra, Mārīca, Kaśyapa and Dhruva are in the tail.
The four stars in the milky way do not set.
The stars, the moon, the sun and the planets along with the constellations are fixed in the heaven, some with the faces up, others with faces turned away and all of them curved. They are presided over by Dhruva, They go round Dhruva who is the central pivot in the heaven and who is an excellent lord. Dhruva is remembered as the fourth and the last one after Agni, Indra and Kāśyapa.
108. On the top of the Meru Mountain, single-handed he whirls when he pulls them with face down. He observes Meru at the border and circumambulates it.1
1. On hearing this, the sages who were in doubt asked Romaharṣaṇa once again the answer (for the same).
2. What has been described in details by your honour is about the abodes. Now describe to us how may be the abodes of gods and how are the luminaries.
3-6. Mention everything decisively, the facts concerning the Luminaries.
On hearing their words, Sūta of great concentration and mental purity, delivered the most excellent speech that dispelled their doubts.
“I shall mention to you the origin of the sun and the moon, the details as mentioned by the wise and intelligent sages of great wisdom. I shall recount how the sun, the moon and the plants came to be remembered here as Devagṭhas (Divine abodes, abodes of the Devas).
Thereafter, I shall recount the origin of the three types of Agni282 (Fire) viz. the divine one, the terrestrial one and the one born of water (i.e. lightning).
7. When the night of Brahmā, born of the unmanifest one, dawned, this (visible comet) that had not been manifested and developed was completely enveloped by the darkness of the night.1
8-9a. When this universe remaned in the form of all the original Bhūtas (Elements) and the specific particularities (distinctions) had been destroyed (i.e. had not been developed), the self-born lord who manages the activities of the universe, moved about like a Khadyota (glow-worm) i.e. he who illuminates firmament) with a desire to manifest himself.
9b-10. At the beginning of the world he saw the fire supported by the Earth and Water. The lord encased it for the purpose of light and divided it into three parts. The fire that is sanctifying in this world is called the Pārthiva (Terrestrial fire).
11. That which blazes in the sun is remembered as Śuci (pure). Abja (born of water) should be known as Vaidyut (Lightening etc.) I shall recount their characteristics.
12. The fires born of water are three, viz.: Vaidyut (Lightening) Jāṭhara (gastric) and Saura (Solar). It is on account of this, that the sun blazes in the heaven after drinking water by means of his rays.
13. The (fire) Vārṣya (originating from Varṣā or rain) contained in lightening, does not become cool by means of water. The fire that abides within the stomach of human beings does not become cool by means of water.
14. Hence, the solar fire, the Vaidyuta fire and the gastric fire are fires that have water for their fuel.
Some among the waters are considered Tejas (fiery splendour) and some are seen as having water for their fuel.
15. The Nirmathya. fire (i.e. the fire produced by churning or friction) has wood for its fuel. That fire is brought under control by means of water.
The Pavamāna fire (sanctifying fire) has sparks and flames and the gastric fire is remembered as devoid of lustre.
16. (The same is the case with) the fire without heat that is in the zone (of the sun). It is white and it illuminates.
When the sun sets along with its rays (i.e. withdrawing all the rays), the solar lustre enters fire during night. Hence it glows from far off.
17-18. The heat of the fire, of the terrestrial fire, enters the sun as it rises with its rays. Hence the fire blazes. The
power of illumination and heat are (respectively) the solar and fiery splendour.
19-20. By permeating each other, they make each other nourish and develop.
In. the northern hemisphere as well as in the southern one, when the sun rises, the night enters waters. Hence, waters become hot during the day and cold on account of the entrance and permeation by the night.
21. When the sun sets, the day enters waters. Hence, during the night, the waters are seen white (and sparkling).
22. It is in this order that in the southern and northern hemispheres, the day and the night enter water at the times of sunrise and sunset.
23. The sun that blazes imbibing water by means of his rays, is remembered as the divine Śuci (pure) fire that is combined with the terrestrial fire.
24-27. This fire Śuci has a thousand feet (rays). It resembles one holding a pot. With a thousand Nāḍis (vein-like rays) spread all round, it takes up the waters of the rivers, oceans, wells, canals etc. both blowing and stationary.
Its thousand rays exude cold showers, snowfall as well as hot ones. Among them, four hundred veins have variegated forms and they shower (rain).
These veins that cause downpour of rain are named as follows: Candanās, Sādhyās, Kūtanās, Akūtanās and Amṛtās.
28-31. There are three hundred rays other than these and they exude snow. These Veins that bring about snowfall are by name Dṛśyās (visible), Meghās, Yāmyās and Hrādinīs (Rumbling ones).
Those rays of limited lustre are called Candrās by name.
The white (pure) rays that cause heat are three hundred in number and their names are Śuklās, Kuhakās, Viśvabhṛts.
The sun brings about the satisfaction of human beings, Pitṛs (Manes) and Devas after distributing them impartially among them.
He gratifies human beings by means of medicinal herbs, the manes by means of Svadhā-offerings and all the Devas by means of nectar.
32-33. During Vasanta (spring) and Griṣma (summer), the sun blazes by means of three hundred rays.
During the rainy season and autumn he showers (rain) by means of four hundred rays.
During Hemanta (early winter) and Śíśíra (later winter) he scatters snow by means of three hundred rays.
(The twelve suns) are Indra Dhātṛ, Bhaga, Pūṣan, Mitra, Varuṇa, Aryaman, Aṃśu, Vivasvān, Tvaṣṭṛ, Savitṛ and Viṣṇu.
34-35. The sun during the month of Māgha is Varuṇa;1 Pūṣan in Phālguna; lord Aṃśu in the month of Caitra and Dhātṛ in the month of Vaiśākha. Indra is the sun in the month of Jyeṣṭha and the sun in the month of Āṣāḍha is Savitṛ.
36-37a. Vivasvān is the Sun in the month of Śrāvaṇa, Bhaga is remembered as the Sun in the month of Pṛṣṭhapada (Bhādrapada). Aryaman is the Sun in the month of Āśvayuja (Āśvina) and Tvaṣṭṛ is the sun in the month of Kārttika. Mitra is the sun in the month of Mārgaśīrṣa and Viṣṇu, the eternal one, is the sun in Pauṣa.
37b-40. In the activity as the sun, Taruṇa has five thousand rays. Pūṣan blazes with six thousand rays and Lord Aṃśu blazes with seven thousand rays; Dhātṛ with eight thousand and Indra with nine thousand rays.
Savitṛ moves (about) with ten thousand rays and Bhaga with eleven thousand rays. Mitra blazes with seven thousand rays and Tvaṣṭṛ blazes with eight thousand rays.
1. This tabular statement shows the month-wise distribution of the sun-gods and their capacities and functions:
Month |
Name of the ruling Sun |
Rays |
|
Caitra |
Aṃśu |
7000 |
|
Vaiśākha |
Dhātṛ |
8000 |
|
Jyeṣṭha |
Indra |
9000 |
|
Āṣāḍha |
Savitṛ |
10000 |
|
Śrāvaṇa |
Vivasvān |
9000 |
|
Bhādrapada |
Bhaga |
11000 |
|
Āśviṇa |
Aryaman |
10000 |
|
Kārttika |
Tvaṣṭṛ |
8000 |
|
Mārgaśīrṣa |
Mitra |
7000 |
|
Pauṣa |
Viṣṇu |
6000 |
|
Māgha |
Varuṇa |
5000 |
|
Phālguna |
Pūṣan |
6000 |
Aryaman moves about with ten thousand rays and Vivas-vān (not Parjanya as in the text) blazes with nine thousand rays. Viṣṇu scorches the earth by means of six thousand rays.
41-42. During the Vasanta season, the sun is tawny-coloured;283 during the Grīṣma season, the sun has golden lustre: during the Varṣā (rainy) season, he is white in colour and during autumn, he is yellowish white in colour.
During Hemanta (early winter) the sun is copper-coloured. During Śiśira (late winter) he is red in colour. Thus the colours of the sun caused by the seasons have been (traditionally) proclaimed.
43. The sun infuses strength in the medicinal herbs; he makes the Pitṛs (stronger) by means of Svadhā; he infuses nectar in the Devas. Thus he gives three things to the three.
44. In this manner the thousand rays of the sun achieve the requisite things of the people of the world. They differ inasmuch as they exude snow, rain or hot rays.
45. Thus, is the white resplendent sphere named sun. It is the foundation and source of origin of the stars, planets and the moon.
46. All these, viz. the moon, the stars and the planets should be known as originating from the sun. The moon is the lord of all stars and the sun is the king of planets.
47. The remaining five planets should be known as gods moving about as they please.
48. Understand the sources of origin of the remaining planets being described well. Skanda, the commander-in-chief of the army of the Devas, is cited as the planet Aṅgāraka (the Mars).
49-51. Scholars conversant with the Vedic knowledge call Nārāyaṇa by the name Budha (the Mercury).
Yama (an incarnation of) Rudra, the son of Vivasvān and the lord of the world, is the great planet Śanaiścara (the Saturn) who is the most excellent among Brāhmaṇas and who orbits very slowly.1
The two resplendent great planets are the preceptors of the Devas and Asuras.
Both of them viz. Śukra (the Venus) and Bṛhaspati (the Jupiter) are the sons of Prajāpati.
There is no doubt that the entire unit of the three worlds has the sun as its root (source).
52-54. The entire universe including the Devas, Asuras and human beings originate from the sun, O, leadings Brāhmaṇas.
All the brilliance of Rudra, Upendra (Viṣṇu), Indra and Candra (the Moon), the dwellers of the heaven, the brightness of all luminaries, the entire splendour of all the worlds (is that of the sun). He is the soul of all; he is the lord of all the worlds; he is a great god; and Prajāpati the lord of the subjects). The Sun alone is the root of the three worlds. He is the highest deity. It is from him that everything is born and everything gets merged in him alone.
55. The existence and non-existence of the worlds have formerly emanated from the sun. The plant that should be understood by the whole universe, O, Brāhmaṇas, is the brilliant sun of great lustre.
56-57. (The units of time) Kṣaṇas, Muhūrtas, days, nights, fortnights, the whole months, the seasons, the years and the Yugas get merged into this and are born again and again. Hence, there is no reckoning of time without the sun.
58-60. Without the reckoning of time, there is neither (the study of) scriptures, nor (religious) initiation nor the daily routine of religious duties. If the seasons are not well defined, how can there be flowers, roots and fruits? How can the crops or fruits of trees come out? How can medicinal herbs and grasses grow?
Without the sun that blazes in the universe and who robs (evaporates) water, there will be complete cessation and nonexistence of all sorts of human activity and the activity of other creatures both in the earth and in the heaven.
He alone is the ‘Time’. He is the ‘Fire’. He is the lord of the subjects. He has twelve souls (in the form of twelve Ādityas (the sun god).
61. He scorches the three worlds inclusive of the mobile and immobile beings, O excellent Brāhmaṇas.
He is the mass of splendour that dispels the darkness of the entire world.
62. After resorting to the excellent path of the wind, he gives heat to this entire universe by means of his rays, at the sides, above and below, nay, at all sides.
63-64. Just as a bright lamp suspended in the middle of a. house dispels simultaneously the darkness at the sides, above and below, so also the sun who has a thousand (innumerable) rays, who is the lord of planets and the universe, illuminates by means of his rays the entire universe everywhere on all sides.
65. The most excellent among the thousand rays of the sun cited by me before, are the seven rays that are the sources of origin of the planets.1
66-68. They are declared as follows:—Suṣumna, Harikeśa as well as Viśvakarman; Viśvaśravas (and again another ray) Sampadvasu, Arvāvasu and Svarāṭ.
It is the solar ray Suṣumna that causes the nourishment of the Moon that wanes. This Suṣumna is glorified as one that spreads sideways and upwards.
Harikeśa, that is in front, is glorified as the source of origin of the stars.
69-72a. Viśvakarman, the ray to the south, right, nurtures Budha (Mercury). Viśvaśravas the ray to the west, behind, is remembered by learned men as the source of origin of Śukra (the Venus).
The ray Sampadvasu is the source of origin of Lohita (the Mars.)
This is a peculiar way of associating the particular ray of the sun as
The ray Svarāṭ causes the development of Śanaiścara (the Saturn).
Thus, it is due to the power of the sun that the planets, stars and constellations remain in the firmament. Nay, this entire universe is sustained.
72b-73. The stars are termed Nakṣatras because they do not become reduced (Na-not Kṣīyante become reduced).284 285
These Kṣetras (abodes) happen before on account of the rays (?) The sun, the creator of the star, takes up their abodes.
74-76. The stars are so called because they redeem (tāraṇāt) those persons who have crossed the planets by means of merit and who have resorted to them (once again) at the end of the merit (i.e. when merits had been enjoyed fully.)
They are Tārakas because they are white and sparkling.
The sun. is named Āditya because it takes up (ā-^dā- ‘to take’) and dispels the splendour and darkness pertaining to the heaven, earth and night (Ādānāt).
The root ^Su ^Savana is considered in this connection in the sense of Syandana (flowing).The sun is considered Savitṛ because it causes the exudation of waters and sparkling splendours.
77. The root ^Cad is cited so as to mean “to delight”. It is considered to mean “to be white”, “to be nectarine”, and “to be cool”.
78. The divine spheres of the sun and the moon are sparkling and white. They are of the form (or full of) of fire and water. They move about in the firmament. They resemble auspicious round pots.* (i) * (i)
79. The sphere of the moon is remembered to be consisting of dense water. The white and brilliantly sparkling sphere of the sun is composed of dense fiery splendour.
80-83. All the divine ones enter these abodes completely during all the Manvantaras.286 They resort to the stars, planets and the sun.
They are the abodes of the divine ones and are called after them respectively.
The sun enters the Saura Sthāna (the Solar abode) and the moon the Saumya Sthāna (the Lunar abode).
Śukra (the Venus) enters the abode pertaining to Śukra that is very brilliant and has sixteen flames.
Bṛhaspati (the Jupiter) enters Jaiva (intended for Jupiter) abode and Lohita (the Mars) enters the Lauhita abode.
Lord Śanaiścara (the Saturn) enters the abode pertaining to the Saturn. Budha (the Mercury) enters the abode meant for Budha, and Svarbhānu (Rāhu) stays in the abode pertaining to Svarbhānu (Rāhu).
84. All the stars enter the Nakṣatras (abodes meant for constellation) and stars. All these are the luminary abodes of those who are pious-souled and meritorious.
85. These (abodes) have been created by the self-born lord (Brahmā) at the beginning of a Kalpa and they have begun to function since then. These abodes remain till the annihilation of all living beings (at the end of the world).
86-87. In all the Manvantaras, the same are the abodes of all the Devas. The Abhimānins (those who identify themselves) abide by these divine abodes. The past ones live along with the past ones and the future ones along with the future Devas. The present ones live along with the present Sthānins (those who identify themselves with the abodes) and Devas. In this Manvantara the planets are remembered as Vaitāmkas (pertaining to Sacrifices).1
83. Vivasvān, the son of Aditi, is the sun in the Vaivasvata Manvantara. The lord Vasu named Tviṣi, the son of Dharma, is remembered as the moon.
89. Lord Śukra, belonging to Bhṛgu clan, should be known as the performer of sacrifices on behalf of the Asuras.
The lordly son of Aṅgiras, of massive splendour is remembered as the preceptor of the Devas.
90. Budha is fascinating to the mind. He is remembered as the son of Tviṣi. Śanaiścara (the Saturn) is the ugly son of Saṃjñā and Vivasvān.
91. The youthful lord Mars was born of Vikeśī and Agni.
The stars that are named Ṛkṣas are remembered as the daughters of Dakṣa.
92. Svarbhānu (Rāhu) is the son of Siṃhikā. He is an Asura causing distress to all living beings.
Thus the Abhimānins (those who identify themselves) with the moon, the stars, the planets and the sun have been recounted.
93. These are mentioned as the abodes and those who occupy the abodes are deities.
The abode of Vivasvān (the Sun) of a thousand rays is Śukla (white and resplendent) and fiery.
94. The abode of Tviṣi of a thousand rays is white and sparkling and consists of water.
The abode of Manojña (i.e. the Mercury) of five rays, is remembered as dark in colour as well as Āpya (watery).
95. The abode of Śukra is a lotus among the sixteen rays. It is watery, white and sparkling.
The Lohita (red) abode of Bhauma (the Mars) is watery.
96. The big abode of Bṛhaspati is green and watery. It has twelve rays. The abode of Manda (the Saturn) is said to be black and watery. It has eight rays.
97-99a. The abode of Svarbhānu is Tāmasa (dark). It is the abode of those who cause the distress of all living beings.
All the stars should be known as watery and they have a single ray each.
They are the shelters unto those of meritorious fame. In colour they are perfectly white. They should be known as full
of dense water. They have been created even at the beginning of the Kalpa. They are remembered to be intrinsically luminous due to the contact with the rays of the sun.
99b-103. The diameter of the sun is remembered as nine thousand Yojanas.287 The extent of its sphere is three times that. The area of the moon’s sphere is remembered as twice the area of the sun.
Svarbhānu is equal to them both. It moves beneath them. It has been created after taking out the shadow of the Earth and has a spherical shape.
The third large abode of Svarbhānu which is full of darkness, comes out of the sun during Parvan days (i.e. New Moon, Full Moon etc.) and goes towards the moon. During Solar Parvans it comes back to the sun from the moon.
It is called Svarbhānu because it pushes away (Nudate) the heaven (Svar) by means of its splendour (Bhāsā).
104. The diameter and extent of the sphere of Bhārgava (the Venus) it laid down as one-sixteenth of that of the moon.
105. Bṛhaspati (the Jupiter) should be known as one-fourth less than the Venus (i.e. three fourths of its size).
The Mars and Saturn are remembered to be three-fourths of Jupiter in extent.
106-107. In diameter and extent, Mercury is three-fourths of either of them.
The forms of the stars and constellations are similar to those of Mercury. Those that have bodies are equal in length and extent to Mercury.
A man conversant with reality should know that the stars are usually in conjunction with the moon.
108. The stars and constellations differ in extent from one another by five hundred, four hundred, three hundred and also two hundred Yojanas.
109. The spheres of the stars are lesser than the earlier ones. There is no star smaller than the ones with one and a half Yojanas.1
110. Three planets among them which orbit very far away and above all are the Saturn, the Jupiter and the Mars. It should be known that they orbit very slowly.
111. The great planets beneath them are the four fast moving ones, viz. the sun, the moon, the Mercury and the Venus.
112. There are as many crores of stars all round as there are constellations. The movement of these constellations has been duly regulated by god Brahmā.
113-116. The movement of the sun. through them in accordance with the Ayanas (Solar transit) is high and low. When (the sun) is in the northern transit, the moon is seen moving fast during the Parvan days with its rays, not very clear. This is because it is very high (?)
When the sun is in the southern path, it resorts to the lower path. It is always surrounded by the line of Earth (? horizon) during the New Moon and the Full Moon days. It is not seen at the regular time and it sets quickly.
Hence, on the new moon day, the moon stationed in the northern path is seen in the southern path; but it is not seen so regularly.
117. Hence, in view of the movements of the luminaries, the sun and the moon set and rise at the same time (every day) during the equinotical days.
118. In the northern paths, the times of rising and setting are different. During the new moon and full moon, they should be understood as following the circle of luminaries.
119. When the sun orbits through the path of the southern transit, it does so beneath all the planets.
120. Making its sphere vast and wide, the moon orbits above it. The entire galaxy of stars orbits above the moon.
121. The Mercury orbits above all the stars. The Venus orbits above the Mercury. The Mars does so above the Venus and the Jupiter above the Mars.
122. The Saturn is above it and the sphere of the seven sages (Great Bear) is above it. Dhruva (the Pole Star) is situated above the Great Bear.
123. The intervening distance between the stars and the planets high above is two hundred thousand Yojanas.
124. The planets, the moon and the sun orbit in the firmament with divine splendour. In their regular movement, they duly come into contact with the constellations.
125. The planets, the stars and the sun may be low, high or straight during their mutual contact or when separate, yet they look at the subjects simultaneously.
126. These are situated face to face. They come into contact mutually. That their mutual conjunction is without any confusion should be understood by learned men.
127-128. Thus is the regulated arrangement of the Earth, the luminaries, the continents, the oceans, the mountains, the sub-continents, the rivers and those who stay in them.
The planets have their origination in these constellations.
129. Vivasvān, the son of Aditi, the first among the planets, the sun-god, was born in the constellation Viśākhā in the Cākṣuṣa Manvantara.288 289
130. Tviṣiman, the son of Dharma, the lord moon god, the son of Vasu, the cool-rayed cause of nights was born in the constellation Kṛttikā.
131. Śukra (the Venus) who is endowed with sixteen fiery flames (rays) and who is the son of Bhṛgu and who is the most excellent among stars and planets was born in the star Tiṣya (Puṣya) after the sun.
132. The planet Bṛhaspati (the Jupiter) who has twelve fiery flames (rays), who is the son of Aṅgiras and who is the preceptor of the Universe, was born in the Pūrvāphālgunī.* (i)
133. It is mentioned in the Śruti that the planet (Mars) of nine fiery flames, who has a red-complexioned body and who is the son of Prajāpati was born in the constellation Pūrvāṣāḍhā.
134. Sanaiścara (the Saturn), the son of the sun, was bora in the constellation Revatì. He has seven fiery flames.
The planet Budha (Mercury), the son of the moon was born in the constellation Dhaniṣṭhā. He has five fiery flames.
135. Śikhin (i.e. Ketu) who is full of darkness, who is the sun of Mṛtyu, who causes the annihilation and decline of the subjects and who is a mighty planet that destroys everything, was born in the constellation of Āśleṣā.
136-138. The daughters of Dakṣa (i.e. the 27 stars) were born in their respective stars named after them.
Rāhu who has a naturally dark sphere, who has the virility of the Tamas quality and who is the planet attacking the moon and the sun, was born in the constellation Bharaṇī.
These stars and planets beginning with Bhārgava (the Venus) should be comprehended because they become devoid of goodness at the time when the constellation of nativity is being harassed. They are affected by that defect (and are redeemed), due to the devotion to the planets.
139. The first among all these planets, it is said, is Āditya (Sun).1
Śukra is (the first) among the stars and the planets and Ketu is the first among meteors.
140. Dhruva is the pivotal peg among the planets scattered about in all the four quarters. Śrav[?]ṣṭhā i.e. Dhaniṣṭhā (is the first?) among the stars and the northern transit is the first among transits.
141. The first among the five Varṣas (years) is remembered as Saṃvatsara. Śiśira (late Winter) is the first among seasons and Māgha is the first among the Months.1 290
142. Among fortnights, the bright half and among Tithis (lunar fortnightly days) Pratipat is the first. The day is glorified as the first among the divisions of day, night etc.
143. The first among the Muhūrtas is that which has Rudra as its deity. The unit of time Kṣaṇa has nimeṣa as its first, O excellent ones among those who know Time.
144. The Yuga (Era) consisting of five years begins with Dhaniṣṭhā and ends with Śravaṇa.
Due to the peculiar movement of the sun, this revolves like a wheel.
145. The sun is hence remembered as Kāla (Time) by those who know that (i.e. time). He is the lord. It is he who makes the four types of living beings function or desist from action.
146-147. The venerable lord Rudra himself is the cause of the functions of Time. Thus is the regulated arrangement of luminaries as conditioned by the affairs (of the world). It is evolved by the Lord (God), for the sake of regular functioning of the world.
This is compressed (?) in Dhruva by means of Uttarāśravaṇa1 (?)
148. It is extensively spread all round among them. He is situated in the form of a circle. He is made to function intelligently at the beginning of the Kalpa by the Lord.
149. He is the support. He is the Abhimānin (one who identifies himself) with all. He is the soul of the luminary bodies. He is the miraculous transformation of Pradhāna of the Cosmic form.
150. It is impossible for all human beings to comprehend factually the movements both inward and outward, of the luminary bodies, by means of their physical eye.
151. The learned man should comprehend and retain in belief, by means of scripture, inference, perception, and reasoning after testing intelligently and carefully.
1 Vā. P.53.119a reads: utpannaḥ śravaṇenāsau: ‘It started by Śravaṇa’
152. O Brāhmaṇas of the most excellent intellect these are five expedients (means) to comprehend the group of luminaries viz.: eye, scripture, water, picture and calculation
1. After recounting this (astronomical information in the last chapter) Lord Vāyu (The Wind god) of very great intellect and who is (always) engaged in what is conducive to the welfare of the world, commenced the Japa (muttering in an undertone the Mantra) that was to be chanted when the sun reached the middle of the sky.
2. All those sages who had assembled there and who had perfect control over their own selves, stood up with palms joined in reverence.
3. The Wind god prayed: “O Nīlakaṇṭha, obeisance to you who ought to be worshipped at the end of religious observances, and who are the lord of all living beings, animating them all.”
4-5. On hearing this, those sages of pure souls, of Praiseworthy religious observance and famous as Vālakhilyas, eighty-eight thousand in number, who, of sublimated sexual impulse, walked by the side of the sun (as his associates) and subsisted on leaves, (of trees), wind and water, submitted to Vāyu as follows:1 1 291
6-7. “O excellent Wind-god, O most excellent one among those conversant with meritorious things, we wish to hear (more about) what is mentioned by you as “Nīlakaṇṭha”. It is the most meritorious thing among sacred ones. O excellent one, recount that unto us. O Prabhañjana (Winḍ-god), by your grace, we wish to hear everything.
8. What is the reason whereby the neck of the Lord of Ambikā (i.e. god Śiva) had become blue? O lord, we wish to hear this particularly from your mouth (i.e. as directly mentioned by you).
9. All verbal utterances are impelled by you, O Vāyu. The function of speech is dependent on Varṇa (sound of letters) and Sthāna (place of articulation).
10. The intelligent enthusiasm is activated by you. It is (only) when you sanctify them that the remaining Varṇas begin to function.
11. The existence of the Varṇas is only due to you, from whom the utterances recede and wherein the colours of the body are rare. O Anila (wind god), you are always omnipresent (and have access everywhere).
12. Excepting you, O Samīraṇa (wind god), there is no one who pervades everything. This living world is directly perceptible to you from all sides, O Anila (wind-god).
13. You know the lord of speech, Īśvara, the leader (controller) of minds. Tell us wherefore (for what) is there an aberration of the colour and feature in the region of his neck (throat)
14. On hearing the words of those sages of sanctified souls, Vāyu who has great splendour and who is revered by the world, replied.
15. “Formerly, in Kṛtayuga, there was a Brāhmaṇa called Vasiṣṭha who was extremely interested in deciding the (meaning of) Vedas. He was a righteous soul. He was the mental son (of Brahmā). He was a Prajāpati.
16-19. He asked Kārttikeya who has a peacock as his excellent vehicle. He had stolen the collyrium from the eyes of the wives of the demon Mahiṣa (i.e. he made them widows by killing Mahiṣa). He is a noble soul (named) Mahāsena, whose voice resembles the rumbliṅg sound of the
clouds. He appeared to see the joyous ebullitions of the mind of Umā, by assuming the false form of a boy. He took away the life of Krauñca, and delighted the heart of Gaurî, (He submitted): “O excellent one, what is this radiant thing, resembling collyrium, seen in the neck (of Śiva) which is as (white and) lustrous as the Kunda flower and the Moon? How has it happened so? Narrate this to me, a suppliant who am brilliant, devoted and have perfect self-control.
20. O extremely fortunate one, it behoves you to detail everything without excluding anything. Narrate this auspicious and sacred story that destroys all sins. Please tell us this story for my delight.”
21. On hearing those words of that noble-souled Vasiṣṭha, Skanda, the extremely resplendent destroyer of the army of the enemies of gods (i.e. Asuras), replied:
22-23. “Listen to these words repeated by me, O most excellent one among eloquent persons, (I am repeating) what has been heard by me before, as I sat on the lap of Umā. This is the conversation of the noble-souled Śarva (Śiva) with Pārvatī. I shall recount that, O great sage, for your delight.
24-40. On the beautiful peak of the Kailāsa mountain, lord Śiva the destroyer of the body of Madana (God of Love) was seated comfortably on a rocky slab covered with gold and bedecked with pure pearls, jewels, and gems.
The beautiful peak of the Kailāsa is variegated on account of different kinds of minerals. It resembled the sun at midday and had the lustre of molten gold. It had stairs built of diamonds and crystals, with steps of rocky surfaces of variegated forms. It was full of gold and was divinely variegated on account of the different kinds of minerals. It is interspersed with various kinds of trees and creepers laden with different kinds of flowers and fruits. It was filled with Haṃsas (swans) and Kāraṇḍavas (ducks). It was beautified by Cakravāka birds (Ruddy geese). Many bees were singing (humming) at a high pitch there. It was resonant with the continuous sound of water-falls. Its caves were resounded with the sounds of intoxicated peacocks and Krauñca birds. It was filled with bevies of celestial damsels. It was beautified by Kinnaras. The chirping sound of the different varieties of Jīvaṃjīvaka birds (a mythial bird with
two heads) spread everywhere in it. In many places, the cooing sound of the cuckoo-birds was heard. It was frequented by Siddhas and Cāraṇas. It had the sound of oxen whose sound resembled the rumblings of clouds. There were other sounds as well. The elephants were agitated on account of Vināyaka and they left their caves. There were sounds of the musical instruments like Vīṇā (lute) and other (musical instruments). They were fascinating to the ears. Groups of people were swinging by means of Dolās (swings). It was resorted to by bevies of ladies. It was echoing with the sound of the bells fitted to the swings suspended from the flagstaff. There were many musical instruments such as the Vallakīs (lutes) and Veṇus (flutes). It was as much resounded as though there were thirty peacocks (crying). The caves were filled with the sounds of vocal music, drums, musical instruments which were played upon and which were beaten and also with (hurryings for play) and disputes (arguments). Swans, pigeons and royal cranes were happily perched there. The lord of the Gaṇas (i.e. Vighnarāja) was sporting about with various kinds of fixations (poses), of the body. The lord of the Bhūtas (Spirits) was surrounded by Bhūtas of various sorts. (For example) some had the faces of lions and tigers. Some were producing terrible cries. They had terrific speed. Others had the faces of deer, sheep, elephants and horses Others were hideous with faces of cats or form of foxes. Some were short, some were tall; some were very lean. Some had protruding bellies; some had huge bellies; some had short-shanks; some had lips hanging loose; others had huge palm-like shanks. Some had the ears of cows; some had a single ears; some had huge ears; some had no ears; sorṇe had many feet; some had huge feet; some had single foot; some had no foot; some had many eyes; some had large eyes; some had a single eye; some had no eye; some had a single curved tooth; some had huge curved teeth; some had many curved teeth; some had no curved tooth at all. Some had huge heads; some had many heads; some had no head at all. Some had a single tongue; some had huge tongues; some had many tongues; some had no tongue at all.
The daughter of the King of mountains spoke thus to lord Śiva.
41-43. “O lord, Master of the past and the future, O lord whose authority has been marked by a bullock (i.e. bull-bannered one), there is something sparkling in your neck, O great lord, resembling a cloud. O lord, O destroyer of the body of Kāma, what is this that shines in your white neck? It is not very deep and manifest. What is the cause? What is the reason that your neck is bluish, O lord? Narrate all these duly (as I have got curiosity and) I am eager (to hear it)
44. On hearing the words of Pārvatī, the lover of Pārvatī, Śaṅkara, recounted the story fully endued with auspiciousness.
45. Formerly, when the milk-ocean, was being churned by the Devas and Dānavas for the sake of Amṛta (nectar), a terrible poison as sparkling as the dark fire cropped up.
46. On seeing, O lady of excellent face, the multitudes of Devas and Daityas became dejected. All of them approached Brahmā.
47. On seeing the frightened groups of Devas, Brahmā of great splendour, asked: “O highly fortunate ones, why are you frightened? Why are you dejected in the mind?
48. Three-fold prosperity and power has been conferred by me on you all, O excellent Devas. By whom has your prosperity been turned off?
49. You are the lords and masters of the three worlds. All of you are free from ailments. In the creation of subjects there is no one who dares to transgress my behest.
50. All of you move about in aerial chariots. All of you go about as you please. (All of you are very competent) in regard to spiritual things, worldly beings and providential ones for ever).
51. You are competent to make all the subjects function in accordance with the consequence of their previous actions. Hence, why are you all agitated due to fear like the deer harassed by lion?
52. What is your misery? What is your distress? Whence has fear befallen you? It behoves you to explain quickly all these things duly”.
53. On hearing the words of Brahmā, the supreme soul, those Devas, leading Daityas and Dānavas accompanied by the sages said:
54-59a. “O Pitāmaha (Brahmā, the grandfather) when the ocean was being churned by the Devas and Asuras, a terrible poison had turned up. It resembled serpents and black bees. It was like the blue cloud. It had the sparkling lustre of the Saṃvarta fire (the fire that burns down [??] universe at the end of a Kalpa). It had cropped up like the god of death and destruction. It had the fiery splendour of the sun at the end of the Yugas. It had the brilliance of the sun capable of annihilating the three worlds. It spread all round.
Janārdana of reddish white body had been rendered black on being scorched by that poison whose lustre is on a par with the dark fire of ultimate destruction.
On seeing Janārdana of white reddish limbs being rendered black by its burning, all of us became frightened and we sought refuge in you alone”.
On hearing the frightful words of the Devas and the Asuras, Brahmā of great splendour, the grandfather of the worlds replied:
59b-63. “O Devas, sages and ascetics, listen all of you. The poison that has the lustre of the dark fire of destruction and what we all know as Kālakūṭa has appeared while the great ocean was being churned. Immediate by its very appearance, Devas lost all lustre and they did not shine the moment it cropped up. Neither Viṣṇu, nor I nor all the leading Devas can bear the brunt of its attack excepting god Śaṅkara”.
After saying this, Brahmā who had the lustre of the interior of a lotus, whose source of origin is lotus, who was not born of any womb and who was the foremost among those who were conversant with the Vedas, remembered Oṃkāra and meditated on the divine lustre (that is present all round. Thereafter god Brahmā, began to eulogise.
64. “O Virūpākṣa (Lord ofuneven-three-eyes) obeisance1
unto you. Hail to you of divine eyes. Salute unto the lord with the Pināka bow in his hand. Obeisance to the god with a thunderbolt in his hand.
65. Obeisance to the lord of the three worlds. Salute to the lord of all living beings. Bow to the slayer of the enemies of the Devas. Hail to the lord with the moon, the sun and the fire for his eyes.
66. Obeisance unto thee who are Brahmā, Rudra and Viṣṇu. Bow to the Sāṃkhya; to the Yoga. Obeisance to the assemblage of all spirits (incarnate).
67. Hail to the destroyer of the body of Manmatha (God of Love). Obeisance to the lord with Time (kāla) for his back. Obeisance to Rudra of excellent semen. Bow to the lord of the Devas and to the Vehement one.
68. Obeisance to Kapardin (one having matted hair), to Śaṅkara the terrible one. Hail to Hara, the bearer of a skull, one of hideous features, Obeisance to Śiva the bestower of boons.
69. Obeisance to the destroyer of the three cities (of demons). Bow to the destroyer of the sacrifice (of Dakṣa). Hail to the lord of the mothers. Obeisance to the Vṛddha (the ancient god); Obeisance to Śuddha (the pure one), to the Mukta (Liberated one); obeisance to the mighty one.
70. Obeisance to the sole hero among the three worlds, to the moon, to Varuṇa; to Agra (the foremost one), to Ugra (the terrible one); to Vipra (knower of the Vedas) of many eyes.
71. Obeisance to Rajas, to Sattva; obeisance unto you of unmanifest origin. Bow to the Eternal one; to the non-eternal one; and to the eternal-cum-non-eternal one.
72. Hail to the manifest one, to the Unmanifest one, as well as to the manifest-cum-unmanifest one. Obeisance to
the Cintya (one who can be contemplated upon; obeisance to the Acintya (one who is beyond contemplation); Obeisance to the Cintya-cum-Acintya one.
73. Obeisance to the dispeller of distress of all the worlds; Bow to the lord who is fond of Nārāyaṇa; Obeisance to Śarva, the lover of Umā, Hail to the lord marked with the face of Nandin? (nandi-vaktrāṅkitāya)1
74. Hail to (the lord identifying himself with) Pakṣa (fortnight), Māsa (Month) and Ardhamāsa (half a month); obeisance to (the Lord, the identifier with) the season and Saṃvatsara (year); Bow to the lord of many forms, to the lord with shaven head, to the lord bearing a staff, to the lord wearing a mailed armour.
75. Obeisance to the lord with the skull in his hand; Bow to the god having quarters for his raiment (the naked one); to one with a tufted head; Obeisance to the lord with a bow and a chariot, and to the celibate god with self control.
76-78. Obeisance to the embodiment of Ṛk, Yajus and Sāmaveda; obeisance to Puruṣa, the supreme lord. Bow unto you who are worthy of being eulogised by prayers composed like this.”
After eulogising like this, O lady of excellent face, Brahmā bowed down (and praised once again).
“O lord Rudra, (even) after knowing my devotion as well as that of the Devas, you do not manifest yourself. Though you had released your (matted) hair and got it splashed with the waters of the Gaṅgā, (yet) you are too subtle, to be contemplated upon, on account of your supreme Yogic power”.
Thus I was eulogised formerly by lord Brahmā, the creator of the worlds, by means of various kinds of hymns originating from the Vedas and Vedāṅgas (ancillary parts of the vedas).
Thereupon, I spoke to Pitāmaha Brahmā in important words:
79-80. “O lord of the worlds, O lord of the past, present and future, O lord of the universe, O Brahmā, what should be done by me unto you. Tell me, O lord of holy rites”.1 293
On hearing these words, the lotus-eyed Brahmā replied.
81-82- “O lord of the past, present and future, let this be heard, O lord, (cause of everything), O lotus-eyed lord, when the ocean was being churned by the Devas ānd Asuras, a terrible poison resembling clouds appeared. O lord, It appeared like blue clouds. It had a lustre similar to that of Saṃvarta fire.
83. On seeing it, all of us were frightened and agitated in the mind. O great lord, swallow it up with a desire for the welfare of the worlds.
84. You alone are competent to swallow it. There is no one other than you O great lord, to bear the brunt of its advance”.
85-87a. On hearing these words of Brahmā the Parameṣṭhin, O lady of excellent face, I accepted the proposal saying, “so be.it.” Then I began to drink the poison that was like the god of death. Even as I drank the extremely terrible poison that accorded great fright unto the Devas, O lady of excellent complexion, my throat turned black immediately.
87b-88. On seeing it, which had the lustre of the petals of lily, which appeared like a serpent clinging to my neck and which was like Takṣaka the king of serpents, who had risen up and begun to lick with his tongues, Brahmā of great splendour, the grandfather of the worlds spoke thus:
89-90a. “You shine splendidly O great lord of excellent holy rites,‘with this (such) neck”.
On hearing his words, O daughter of the most excellent one among the mountains, the terrible poison was held by me in the throat itself. Therefore, I became Nīlakaṇṭha (Blue-throated god).
90b. I drank it even as the groups of Devas, Daityas, Yakṣas, Gandharvas, Bhūtas, Piśācas, serpents and Rākṣasas were looking on, O lady of excellent face.
91. That Kālakūṭa, the poison of terrible action, was retained by me in my throat. On seeing it being contained thus, the groups of Devas and Daityas became extremely surprised.
92. Thereafter, O lady of the gait of intoxicated elephant, the groups of Devas along with the Daityas, serpents and Rākṣasas said thus with palms joined in reverence.
93. “O how wonderful are your strength, virility and exploit, O lord. Your body and Yogic power are simply wonderful.
94. O lord of the Devas, your supremacy is extremely wonderful, O destroyer of the body of Manmatha.
You alone are Viṣṇu. You are the four-faced (lord Brahmā); You alone are the god of death. You alone are the bestower of boons.
95. You alone are the sun and the moon. You alone are the manifestation of this world of mobile and immobile beings.
You alone are the (element called) fire. You alone are the element wind. You alone are the (element called) earth. You alone are the water (you constitute all the elements).
96. You alone are the creator and sustainer of the entire world of mobile and immobile beings. You alone are its annihilation (i.e. annihilator)”
After saying these words, the leading Devas bowed down their heads. Taking Soma (? Nectar, Moon) with them, they went away by means of aerial chariots with a speed equal to that of Wind, till they all reached the Meru, the great mountain.
97-98. Thus the highly meritorious and extremely holy (story about the name) Nīlakaṇṭha has been recounted. It is well known in the three worlds.
This story that destroys sins has been directly recounted by the self-born lord (Brahma) himself.
99. I shall mention the extensive benefit acquired by the person who retains in memory this splendid narrative proclaimed by Brahmā.
100. O lady of great beauty and excellent hip, all poisons whether mobile or immobile (solid or liquid?) are immediately destroyed on coming into contact with his body.
101. It subdues all terrible inauspicious features. It dispels and decreases (the effect of) evil dreams. The person
attains the state of a lover uṇto women and an honourable person in the council of the king.
102. He wins arguments. He becomes victorious in battle. When, travelling, he does so with safety and welfare. His house is full with perpetual prosperity.
103-105. O lady of excellent face, I shall describe the mode of attainment of his body.294 His moustache becomes reddish brown. His throat becomes blue. His hair is beautifully marked by the moon. He has three eyes and he wields a trident in his hand. His vehicle is a bullock. He holds Pināka bow in. his hand. He is prosperous with the strength and exploit equal to that of Nandin. At my behest he traverses the seven worlds. His gait (movement) is unimpeded like that of the wind in the sky.
106-107. Acquiring a strength equal to that of mine, he stands steady till the annihilation of all living beings.
I shall mention the goal of those persons who devoutly listen to my story, O beautiful lady, I shall mention their destination here and hereafter.
The Brāhmaṇa acquires Vedic knowledge. The Kṣatriya conquers the earth.
108. The Vaiśya acquires profit. The Śūdra shall attain happiness. The sick man is rid of his ailments. The fettered one is released from imprisonment.
109. The pregnant woman obtains a son; the virgin gets a good husband. Every one obtains the lost wealth here and hereafter.
110. By hearing this divine story a man obtains the same benefit or merit as that obtained by duly offering as gift a hundred thousand cows to the Brāhmaṇas.
111. He who retains in memory a foot or half a foot, a. quatrain or a distitch (of this story) goes to the world of Rudra for ever.
112-113. He who reads this entirely with the mind directed towards me, in the presence of deities and Brāhmaṇas.1
attains the world of Rudra. He should have faith and devotion for ever. O goddess, the man should always read devoutly and make others read so.
114. A prayer greater than this, there never had been before nor will ever be. Neither the Yakṣas, nor the Piśācas, neither the goblins nor Vināyakas (spirits creating impediment) shall bring about any obstacle in the house of that person where this prayer is kept.
115. O lady of lotuslike eyes, the greatness of this prayer has been mentioned by me to you as I am delighted. It is destructive of multitudes of sins. It is accompanied by the merit of holiness. It is sung by the four-faced lord himself.
116. After recounting this story endued with the fruits of meritorious deeds to the goddess, the lord whose matted hair has been fixed with the moon and who is fond of Guha (Kārttikeya) went to Kailāsa cave on the back of his Bull. He was accompanied by Umā.
117. This story that dispels sins has been heard by me from Prajāpati. It is recounted to you.
After learning this entirely along with all the characteristics, the excellent Brāhmaṇa proceeds to the region of the sun.
1. “We wish to hear completely about the greatness of Mahādeva, the lordship of that noble soul and the details of his excellence in supremacy.”1
2. “This has been declared by Viṣṇu formerly in the course of his conquest of the three worlds after binding Bali, the lord of the three worlds, of great prowess.
3-5. The consort of Śacī (Indra) was delighted when the Daityas were destroyed. Thereafter, all the Devas came to see the eternal lord. They came to the place where the lord of cosmic form abides near the milk ocean. The Siddhas, the Brāhmaṇa sages, the Yakṣas, the Gandharvas, the groups of divine damsels, the serpents, the divine sages, the rivers and the mountains approached the great soul and the supreme Being, Hari and began to eulogise him.
6. “You are the supporter and the maker (of the universe) O Lord, you create the worlds. It is due to your grace, that the three worlds attain ever-lasting welfare.
7-8. All the Asuras have been defeated. Bali has been imprisoned by you”.
On being thus addressed hy Devas (gods), Siddhas and the great sages, Viṣṇu, the supreme Man, replied to the Devas.
“O excellent Devas, let this be heard. I shall explain the reason.
9-10a. I have attained Siddhatva (state of a great Siddha) due to the grace of that lord who is the creator of all living beings, who is the personification of the destructive principle and who is the lord and cause of Time, by whom the worlds and I have been created along with Brahmā, by means of his Māyā.
10b-12a. Formerly, when the three worlds had been swallowed (enveloped) and merged in the darkness and all was unmanifest, and while I, with all the living beings within my belly, lay there alone, I had a thousand heads, eyes and feet and had the conch, discus and the club in my hands, I was lying on the pure expanse of water.
12b. In the meantime I espied the lord of unlimited lustre, from afar.
13. He resembled a hundred thousand suns. He shone by means of his own splendour. He was a four-faced person. (Puruṣa) of great Yogic power and golden lustre.
14. He was a lord wearing a skin of black antelope, and he was adorned with a Kamaṇḍalu (waterpot). This excellent person (Brahmā) reached me in a trice.
15-16. Then Brahmā who is (reverently) bowed to by the worlds, spoke to me:—“Who are you? Whence have you come? Why do you stay here? Tell me, O lord. I am the creator of all worlds. I am self-born. I have faces all round,”
On being addressed thus by Brahmā, I spoke to him:—
17-18. “Indeed I am the creator of the worlds and the annihilator as well again and again.”
Conversing thus, we desired to conquer each other. We saw a flame blazing to the north of us. O sinless ones, on seeing that flame then we were surprised.
19-20. At the splendour and power of the lustre of Śiva, we remained with palms joined in reverence. We saw the mass of splendour increasing in size. It was excessively miraculous. Brahmā and I hastily rushed towards that massive flame. That circular mass of flames stood up piercing heaven and earth.
21. In the middle of that massive splendour, we saw the extremely resplendent Liṅga of the size of a mere span. It was unmanifest (?) yet endowed with extensive lustre.296
22. That (Liṅga) in the middle was neither of gold nor of silver nor was it made of rock. It could not be specified. Nor could it be contemplated upon. It was visible and invisible again and again.
23. It was richly endowed with thousands of sparks. It was surprisingly mysterious. It was endued with great refulgence and it was increasing in size tremendously.1
24. Clusters of flames spread everywhere. It was frightful to all living beings. It was extremely terrible in its features. It appeared to pierce heaven and Earth.
25. Then Brahmā told me,—“You go quickly beneath. Let us find out the end of this noble-souled Liṅga.
26. I shall go upwards until its end is seen.”
After making this stipulation, we went upwards as well as beneath.
27. Thereupon, I went far below for a thousand years, but I could not find its end. I became frightened thereby.
28. Similarly, Brahmā went upwards, but he too did not reach its extremity. He too returned along with me to that vast expanse of water.
29. We were surprised and frightened of that great soul. We were deluded by the Māyā of that great Being. Our consciousness got lost and we stayed there (helplessly).
30. Thereupon, we meditated on the lord with faces on all sides, the imperishable lord who is the source of origin and the cause of dissolution of all the worlds.
31. We made obeisance, with palms joined in reverence, to the trident-bearing Śiva (Śarva), the lord of extremely terrific voice, of terrible features and curved fangs, to that great unmanifest lord.
32. “Obeisance to you, O lord of worlds and Devas. Salutations unto you, O lord of Bhūtas, O highly noble soul.
Obeisance to you, O lord who have achieved permanent Yogic powers. Hail to you, O Lord established over the universe.
33. You are Parameṣṭhin (the highest deity), the supreme Brahman, the imperishable great region; you are the eldest one. You are Vāmadeva, Rudra, Skanda and Lord Śiva.
34. You are Yajña; you are Vaṣaṭkāra; you are Oṃkāra; you are the subduer of enemies; you are Svāhākāra, the obeisance, the consecration of all holy rites.
35. You are Svadhākāra, Yajña, holy rites and observances, the Vedas, the worlds, the Devas—the lord alone is everything all round.
36. You are the quality of sound of the firmament; you are the source of origin and cause of dissolution of all living
beings, you are the quality of smell in the earth, the quality of taste in the waters and the colour in Tejas (fiery element), you are the great lord.
37. O lord of the Devas, you are the quality (called) touch in Vāyu (wind); you form the body of the moon.
38. O Lord of the Devas, you are knowledge in the intellect; you are the seed of Prakṛti.
39. You are the annihilator of all the worlds; you are Kāla identical with the god of Death, the cause of destruction. You sustain the three worlds, O Lord, you alone create them.
40. With your eastern face you assume the form of Indra; with your -southern face you withdraw the worlds again.
41. With your western face you are stationed in Varuṇa undoubtedly. O excellent one among the Devas, with your northern face you are Soma.
42-45. In one way or in many ways, O Lord, you are the source of origin and cause of dissolution of the worlds. O Lord, from you are born these viz.: the Ādityas, the Vasus, Rudras, Maruts, the Aśvins, the Sādhyas, the Vidyādharas, the Nāgas, the Cāraṇas, the ascetics, the Vālakhilyas and others who have performed good holy rites and many others.
O lord of Devas, from you are born these viz.: Umā, Sītā, Sinīvālī, Kuhū, Gāyatrī, Lakṣmī, Kīrti, Dhṛti, Medhā, Lajjā, Kānti, Vapus, Svadhā, Tuṣṭi, Puṣṭi, Kriyā, Sarasvatī, the goddess of speech, Sandhyā and Rātri (Night).
46. O Lord endowed with the potential strength and influence of ten thousand sets of ten thousand suns, obeisance be to you, O lord, as white as a thousand moons. Obeisance be to you who hold Vajra (thunderbolt) and Pināka bow. Obeisance be to you, O lord, with arrows and bow in your hands.
47. Obeisance to you, O lord, whose limbs are embellished with Bhasma (sacred ash). Hail to you, O lord, the destroyer of Kama’s body.
Salute unto you, O lord Hiraṇyagarbha; obeisance unto you, O lord of golden raiment.
48. Bow to you, O lord of golden womb. Obeisance to you, O lord of golden navel; Hail to you, O lord of golden
49. Obeisance be to you, O lord of golden colour. Salute to you, O lord of golden hair; obeisance be to you, O lord of golden heroism1 (?); obeisance be to you, the lord who distributes gold.
50. Obeisance be to you, O lord and master of gold; Bow to you, O lord with the sound of gold. Obeisance to you, O lord with the Pināka in your hand; salute to you, O blue-throated Śaṅkara”.
51. On being eulogised thus, the lord of great intellect appeared before us. The lord of Devas, the source of origin, of the Universe, who had the lustre of ten million suns.
52. Mahādeva of great lustre became filled with pity. He spoke to us as if he was about to swallow the sky with a thousand crores of mouths.
53. His neck was like a conch-shell in shape. His belly was well shaped He was bedecked in different kinds of ornaments. His limbs were variegated on account of different jewels. He wore different kinds of garlands and had applied different kinds of unguents.
54. The lord had Pināka in his hand; he held the trident; he was worthy of being worshipped by the Devas; he had serpents as the sacred thread; he was the cause of freedom from fear unto the Devas.
55. At that time, he burst unto a laughter, the sound of which was similar to that of Dundubhi (a big drum) and was comparable to the rumbling sound of the cloud. The sound filled the whole universe.
56-57. We two were frightened at that great sound. Then Mahādeva said,—“O excellent ones among the Devas, I am delighted. Both of you see the great Yogic power. May all fear be eschewed. Both of you are eternal and are formerly born of my limbs.
58. This Brahmā, the grandfather of the worlds is my right hand. Viṣṇu who is never defeated in any battle, is my left hand.1 297
59-60. I am pleased well with both of you. I shall give unto you the boon as you please”.
Then, delighted in our minds we bowed down at the feet of the lord.
We said to Mahādeva who was standing in front of us with grace.
“O lord of the Devas, you are delighted; if a boon has to be bestowed by you, let us be devoted to you for ever.”
“O highly fortunate ones, let it be so. Create subjects extensively”.
After saying so, the lord vanished there itself.
61. Thus the potentiality of that intelligent lord has been recounted to you. This is (he greatest knowledge. The unmanifest one is termed Śiva (Auspicious).
62-63. Only those with the vision of knowledge see this subtle Being who cannot be contemplated upon. We shall make obeisance to that lord of the Devas. “O Mahādeva, Obeisance be to you, O Maheśvara, Salute be to you.”
64. “After hearing this, all the Devas went to their respective abodes, paying homage and respects unto Śaṅkara the great soul.
65. He who recites this hymn unto the lord, the great soul, obtains all desires and gets rid of all sins.
66. All this was narrated to them by Viṣṇu, the powerful one, due to the grace of Mahādeva, about the eternal Brahman. Thus everything regarding the power of Maheśvara has been described to you.
1. Recount once again, O Sūta of great intellect, the greatness of Mahādeva. We are eager and curious to listen to it.
2. How did the lord assume a loathsome form in the forest Dāruvana resorted to by the groups of divine sages? The great sages gained wisdom thereby.
3. On knowledge that it was Mahādeva, they became excited and confused. In order to propitiate him they worshipped him but Bhava (Lord Śiva) did not become pleased with them.
4. All these activities of the lord of the Devas may kindly be recounted to us in number as they took place. You are the most excellent one among intelligent persons.”
5. “Let this righteous activity be heard while I recount it, O alert ones. It is, due to his compassion towards the devotees, that this had been carried out by the lord of the Devas.
6. (This happened) O Brāhmaṇas, formerly on the splendid and auspicious peak of the Himalayas in the Kṛta-yuga. There is a forest of Devadāru trees which is beautiful and full of many trees and creepers.
7-9. Many sages perform austerities here and carry on holy ascetic rites.1 298 299 Some of them had only śaivāla (moss) for
their food. Some of them lay within water. Some of them had the ethereal space (for their stay). Some of them supported themselves on the tips of their big toes. Some had their teeth serve the purpose of Ulūkhala (threshing Mortar, i.e. they ate the grains of corn chewing them with their teeth); others were Aśmakuṭṭas (who pounded their grains on rocks before eating). Some remained seated in heroic postures (Vīrāsana). Others followed the way of life of the deer. All those sages of great intellect spent their time in severe penances.
10-12. Then the lord came to that forest in order to confer grace on them. His limbs were grey due to the application of Bhasman (ashes). He was naked. He had hideous features. His hairs were dishevelled and ugly. His teeth were terrific. His hands eagerly got hold of a firebrand. His eyes were reddish brown. His penis and scrotum resembled red chalk. His face was beautified by reddish white colour.
13. At some places he laughed boisterously and terribly. At some places he showed surprise and began to sing. At some places he began to dance expressing amorous sentiment. At some places, he began to cry again and again.300
14. Deluded and enchanted by him the wives of the sages immediately prevented him from dancing. After coming to the hermitage as a guest, he began to beg again and again.
15. He created a wife unto himself, similar in form and bedecked in ornaments. He roared and bellowed like a bull and brayed like a donkey.
16. He began to befool them making all the embodied ones laugh. Thereupon, the sages became angry. They were over-whelmed by fury.
17. Fascinated by his deluding power (Māyā) they approached him in order to curse him. “Since you sing (bray) like a (donkey) you will become a donkey.1
18-19. Or you will be Rākṣasa, Piśāca (Evil spirit) or a Dānava.” As they pleased, those infuriated sages cursed him with different kinds of curses. They cursed that lord of the universe but the powers of austerities of all of them were repelled and made futile against Śaṅkara.
20. Just as the stars in the sky do not shine on account of refulgence of the sun so also their splendour (power of penance) (became ineffective) on Śaṅkara.
21. It is heard that the full-fledged Yajña, the cause of all prosperity of Brahmā, the noble soul, met with destruction on account of the curse of sages.
22. On account of the curse of Bhṛgu, Viṣṇu of very supreme prowess and splendour had to take ten births and was made miserable for ever.301
23. Formerly, the penis of Indra along with his scrotum, O sages conversant with Virtue, was made to fall down on the earth by the infuriated sage Gautama.1 302 303 304
24. The Vasus were forced to stay in the womb on account of a curse. It is on account of the curse of sages that Nahuṣa was turned into a serpent.3 4
25. It was by Brāhmaṇa that the ocean of milk was rendered unfit to be drunk. Dharma (God of Death) was cursed by the noble-souled Māṇḍavya.4
26. These and many others underwent much torment excepting Maheśvara, the lord of the Devas with uneven (three) eyes.
27. Thus, enchanted by him, they did not recognize Śaṅkara. Thereupon, all those sages spoke to each other.
28. “This is not the right code of conduct laid down for us householders. Nor is it the rite of those engaged in the vow of celibacy or the forest-hermitages.
29. This is not seen as the Dharma of recluses. This is great injustice and misdemeanour whereby this person is deluded, O Brāhmaṇas.
30. Make his Liṅga drop down. This is not the Dharma (a code of conduct) of sages and ascetics.305 Speak sweet words. Resort to (at least) one Garment.
31-33. When the Liṅga is abandoned (dropped) by you, you will be accorded due worship.
On hearing these words of the sages, lord Śaṅkara, the destroyer of the eyes of Bhaga, said in polished speech, as though he was laughing boisterously.
“This Liṅga of ours cannot be made to fall down forcibly by all the gods beginning with Brahmā. How then be the other ascetics. O excellent Brāhmaṇas, I shall make this Liṅga fall down.”
34-36. They uttered the sentence “Stay in the hermitage or go away”.
On being spoken to thus, lord Mahādeva became delighted in the activities of the sense-organs. Even as all of them were observing, the lord vanished there itself.
When the lord vanished and Bhava (God Śiva) was transformed into a Liṅga, there was no appearance of any living being in the range of the three worlds. Everything was agitated and nothing shone.
37. The sun did not shine; the fire became devoid of lustre. The stars and the planets became contrary (to their normal state).
38. The Kratus (sacrifices?) of the sages who had plenty of resources and who were engaged in activities conducive to the birth of children and who used to approach their wives only at the permitted period after the days of menstruation, did not function properly.
1. The sages were obviously ignorant of the Pāśupata way of life.
39. Without the sense of My-ness (mamatva) and devoid of egotism, they tried to perform the holy rite once again. (But) all their potentiality and all their splendour became lost.
40. At that time their mind did not become concentrated in Dharma (holy rites etc.). All of them gathered together and went to the region of god Brahmā.
41. After going to the abode of Brahmā and on seeing the Lotus-born deity, at his abode all of them fell at his feet and narrated the account about Śiva.
42. “He is formidable and frightful. His hair is stiff and rough. His teeth are terrific. His hands are eager to get hold of an owl1 (?)
43-44. His penis along with the scrotum is red and embellished (painted) with red chalk. He was always (found) remaining at the sides of our ḍaughters-in-Law and daughters, particularly those who had their babies (?) with them. (He was found) staying near them with an unnatural desire. Taking him to be a mad fellow, we insulted him.
45. He was scolded and beaten. His Liṅga (? penis) was taken out. It is to alleviate his anger that we have sought refuge in you.
46-48. We do not know this matter (thoroughly). Explain it to us, O grand-father”.
On hearing these words of the sages Lord Brahmā meditated and found out that it was Śarva (god Śiva). Then with great concentration, he replied thus:—
“This is lord Mahādeva. He should be known as the great lord. His great region is not attained easily. Heis the lord of the gods, sages and manes.
49. At the end of thousand Yugas, when there is the annihilation, of all embodied beings, this lord Maheśvara becomes Kāla (God of death) and destroys (everything).1 305
50. He alone creates all subjects singly and by means of his own vigour. He alone is the discus-bearing lord (Viṣṇu) whose chest is characteristically marked by Śrīvatsa.
51. He is called Yogin in the Kṛta Yuga and Kratu in the Tretā Yuga. In the Dvāpara, he is remembered as Kālāgni and as Dharmaketu in the Kali age.
52. Three forms of Rudra should be known and realized by learned men. The Tamas form is Agni, the Rajas form is Brahmā and Sattva is Viṣṇu, the illuminator.
53. One form of his is remembered as having the quarters for his garment (i.e. naked). It is named Śiva. It is in him that the Brahman endowed with Yoga resides.
54-55. Hence, O leading Brāhmaṇas, after subduing your anger and controlling sense-organs propitiate the lord Īśāna, the imperishable lord, the lord of the Devas. After making a replica of the Liṅga of the great soul in the same form as was seen by you, resort to Lord with the trident in his hand.
56. Thereupon, you will see the lord of the Devas who can rarely be seen by ignorant and foolish persons who have not mastered their own selves. On seeing him, all ignorance and evils shall be destroyed.”
57. Thereupon, they circumambulated Brahmā of unmeasured vigour. Becoming devoid of all grief, they returned and settled in the forest of Devadāru (Himalayan cedar) trees once again.
58-59. They began to propitiate the lord in the manner described by Brahmā in the various dry lands, on the mountains of variegated forms, in the caves and on the sandy banks of rivers splendid and variegated.
Thus when a year elapsed completely and the spring season arrived, the lord came to that forest assuming that very same form.
60. The great God entered that penance-grove and forest wherein many trees and creepers had put forth flowers, where that part of tract had been resonant with the drone of swarms of bees and which was filled with the sweet notes of the cuckoo.
61-66. Then all those sages eulogised him with great mental purity and concentration and worshipped him with waters, different kinds of garlands, incense and fragrant scents. Those highly fortunate ones worshipped him in the company of their wives, sons and attendants. With gentle words they spoke thus to Girīśa.
“It behoves you to forgive all our actions (of omission and commission) whatever has been perpetrated mentally, verbally and physically due to our ignorance of the lord of the Devas. O Śaṅkara, the conduct of life of Brahmā and other Devas is mysteriously esoteric, elaborate, inscrutable and difficult to comprehend. We do not know how to welcome you. We do not know at all any of your movements. O Mahādeva, O lord of the universe, you are as you are, obeisance be to you. Only noble-souled ones eulogise you, the lord of the Devas, the great lord.
67. Obeisance be to Bhava, Bhavya (splendid one), Bhāvana (sanctifier) and Udbhava (source of origin). Hail to the lord of spirits, the lord of infinite strength and virility.
68. Bow to the lord of tawny-complexioned body the destroyer, the imperishable one, the changing one. Obeisance to the lord, to the supporter of the current of Gaṅgā water. Bow to the lord who is the support; salutations to the soul of good qualities.
69. Obeisance to Tryambaka (the three-eyed lord). Hail to the lord who wields the excellent trident. Bow to you (identical with) Kandarpa. Obeisance be to you the Supreme Soul.
70. Obeisance to Śaṅkara, the bull-bannered one. Hail to the lord of Gaṇas (groups of goblins, the attendants of Śiva). Obeisance to Kāla with the staff in his hands; obeisance to the lord with the noose in his hands.
71-73. Obeisance to the lord who is the main deity in the Vedic Mantras; and to you of hundred tongues. Whatever is there in the world, the past, the present, the future, the mobile and immobile beings—all the visible worlds have originated from your person. O Śambhu, welfare unto you, protect us. Therefore be pleased with us. Whatever man
does, whether out of ignorance or knowingly, it is the lord alone who does it by means of his Yogic Māyā.”
74-76. After eulogising thus with delighted minds, the sages requested the lord: “Being endowed with the power of penance, we may see you as before. May your Liṅga be stationed in the normal posture as before.
Obeisance to the Digvāsas (the naked one) having garland-like clusters of Kiṅkiṇīs (bells in the trinkets).
Salute to the hideous one, to the terrible one, to the lord of frightful face. Obeisance to you who are devoid of form, who have excellent form and who have multiforms.
77. Obeisance be to Kaṭaṃkaṭa (golden-formed one), obeisance to Rudra; obeisance to Svāhākāra. Hail to you, the embodiment of all vital airs; Salute to you the lord with the Guṇas for his bodies.
78. Obeisance to Durgandha (foul-smelling one), to Sugandha (fragrant one); Salute to the lord with the trident in his hands; Obeisance to lord Śrīkaṇṭha with the dark-blue tuft. Hail to Nīlakaṇṭha, the lord who has applied the ashes in the cremation ground for unguent.
79. Obeisance to the lord identical with the trio of Guṇas. Hail to you the Viśva (one identical with the universe), the Vedhas (Creator), Bow to the lord who resides always in the cremation ground; Obeisance to the lord of the form of the Preta (Departed Soul?)
80. You are Brahmā among the Devas306 and Nīlalohita among the Rudras. The soul of all living beings, you are called Puruṣa by the Sāṃkhyas.
81. You are the great Meru among the mountains and the Moon among the stars. Among the sages you are Vasiṣṭha and Vāsava (Indra) among the Devas.
82. You are Oṃkāra among the Vedic Mantras, Jyeṣṭhasāman among the Sāman Mantras. You are the lion among the beings of the forest. You are the supreme Īśvara.1
83-86. You are the Bull among the domestic animals. You are the lord worshipped in all the worlds. Although you exist in all ways and manners, we see you alone in the beings that come up in front of us as narrated by Brahmā.
Lust, Anger, greed, distress and arrogance, we wish to check these, O Parameśvara (be pleased).
When the Mahāsaṃharaṇa (the great ultimate annihilation) arrives, fire is created by you, O lord, who are of self-governed spirit, by pressing the hand against the forehead. At that time all the worlds are surrounded all round by flames, on account of that fire.
87-88. Hence, all these are on a par with the fire. There are many hideous fires. All the living beings, mobile and immobile, all animals are burned by the fire originating from you. O lord of Devas, be the saviour of all of us as we are being burned.
89-91. For the welfare of all the worlds you sprinkle (with nectar) all the living beings; O lord of great fortune. O Maheśvara, the onlooker of auspiciousness. Command us O lord, we shall carry out your behest. We arc unable to find any possible limit to your millions and millions of forms. O lord, obeisance unto you”.
Thereafter, the lord and Master said these words:
92-93. “No learned man shall speak insultingly unto those persons who are devoted to my Bhasman (holy Ashes), who have burnt all their sins by means of ashes, who carry out everything they say, who have control over their sense-organs and who are Brāhmaṇas engrossed in meditation. No one who desires welfare both here and hereafter, shall transgress them nor shall they speak words unpleasant to them.
94. The man of deluded mind who censures them, censure. Mahādeva. He who worships them always worships Śaṅkara. Act like this. Welfare unto you all. You will obtain (achievement of) spiritual power from me.”
95. After understanding the unparalleled and excellent holy rite that is destructive of the great darkness (of ignorance) and that had been recounted by Siva, those people got rid of their fear, greed, delusion and anxiety. They al] fell (at his feet), simultaneously and bore (them) by means of their heads.
96-97. Then those delighted Brāhmaṇas began to perform the ablution of lord Maheśvara who assumed his usual Prākṛtika form by means of very pure scented water mixed with Kuśa grass and flowers. They began to sing with various kinds of esoteric Huṅkāras in sweet notes:—
98. “Obeisance unto you, O lord with the quarters for your garments (i.e. naked); Bow to the lord wearing Kiṅkiṇīs (small tinkling ornaments or bells); Salutation to the lord half of whose body is female. Obeisance to the lord who promulgated Sāṃkhya and Yoga.
99. Bow to the lord dark in colour, with the clouds for his vehicle; Obeisance to the lord wearing the hide of an elephant as his garment. Salute to the lord wearing the skin of an antelope as the upper garment. Obeisance to the lord having a serpent for his sacred thread.”
100. Obeisance be unto Śaṅkara who has well constructed and wonderfully variegated ear-rings. Bow be to you with well-wreathed garlands for ornaments. Hail to you with the excellent hide of a lion for garment, O lord wielding a huge axe”.
101. When the Liṅga was installed once again with a desire for the welfare of all the worlds, those excellent sages devoted to the duties of the different castes carried them out.
102. Then the great God who was pleased, replied to those sages:—“O sages of excellent holy rites, I am pleased with your penance. Choose the boons.”
103-105. Then those sages viz. Bhṛgu, Aṅgiras, Vasiṣṭha, Viśvāmitra, Gautama, Atri, Sukeśa, Pulastya, Pulaha, Kratu, Marīci and Kaśyapa, all of them endowed with great penance, bowed down to Mahādeva and said these words:—
O lord, we wish to understand these—Ash-bath, nakedness, Vāmatva (left-handed ritual), Pratilomatā (contrary action) and Sevyāsevyatva (state of being worthy of being served and of being unworthy of being served)”.
106. “I shall explain this to you. I shall mention the1
entire story (i.e. details) now. I am Agni accompanied by Soma. Soma has resorted to Agni.
107. They say that all the worlds have resorted to the fire made and unmade (i.e. artificial and natural). The whole world, mobile and immobile, is burned many times by fire.
108. Everything can be achieved through Bhasman, It is excellent and sacred. He (the devotee) sprinkles the living beings after assimilating the power and essence of ashes.
109. It is only after performing the holy rites in fire that one will perform the rite of Tryāyuṣa (trebling the span of life). One is rid of all sins through Bhasman (ashes) which is my vigour.
110. Bhasman is so called because it illuminates (everything) auspicious and renders it fragrant. It is glorified as Bhasman because it instantaneously destroys all sins.
111. The Pitṛs should be known as Ūṣmapās (Imbibing heat); the Devas are born of Soma (the Soma juice or the moon). The entire universe consisting of the mobile and the immobile beings is constituted by Agni and Soma.
112. I am Agni of great splendour. This my Ambikā, is Soma; Agni, Soma and I form ourselves the Puruṣa with Prakṛti.
113. Hence, O highly fortunate ones, Bhasman is spoken of as my vim and vigour. The position is this that I retain my own vigour by means of my own body.
114. Ever since then, it is through Bhasman that safety is assured in the lying-in-chambers. It is through Bhasman that protection is sought in the world in inauspicious circumstances.
115. A devotee whose soul is sanctified by means of Ash-bath, who has conquered anger and who has subdued his sense-organs does not go back (i.e. is not born again) after coming near me.
116. The holy rite Pāśupata is (not inferior to) Yoga; the holy rite of Kāpāla is based on Yoga. This Pāśupata rite is laid down before. It is most excellent.
117. All the remaining Āśramins (persons of various stages in life) have been created afterwards by the self-born lord (Brahmā). This creation which is of the nature of bashfulness, delusion and fear, has been evolved by me.
118. Deities and the sages are born only naked. Others, the human beings in the world, all of them are born without any garment.
119. Even the persons who are covered with a silken garment are (no better than) naked, should the sense-organs be unconquered. They are well hidden (covered) if they are duly subdued. It is not the garment that is the real reason (about nudity and non nudity).
120. Forgiveness, fortitude, non-violence, absence of attachment to ail (worldly things) and equal indifference to both honour and dishonour—these constitute the excellent covering garment.
121-124. He who smears his limbs (body) with the Bhasman and renders them grey in colour, he who mentally meditates on Bhava (Śiva), he who takes his bath with Bhasman, (becomes free from sins). Even if a person commits thousands of misdeeds and takes an ash-bath, the Bhasman burns all the sins, just like fire that burns a forest by means of its refulgence. Hence, if a person exerts himself always and takes Ash-bath three times a day, he attains Gāṇapatya (the state of being a follower of Gaṇapati). After performing all kinds of Kratus (sacrifices), after taking in the excellent nectar if the people meditate on Mahādeva, if they merge themselves (in him) and are sanctified by identifying themselves with him, they shall attain immortality (Mokṣa) through the northern path.
125-126. Those who, through the Southern Path, resort to the cremation ground, attain all these supernatural powers viz.—Aṇimā (minuteness), Mahimā (greatness) Laghimā (lightness), Prāpti (ability to reach things), Garimā (heaviness), the fifth quality, Prākāmyam (freedom of will), Īśitva (Masterliness), Vaśitva (ability to control) and Amaratva (immortality).
127-129. Indra and other Devas performed Kāmika (conducive to the attainment of desires) holy rites and became, persons of well-known splendour after attaining great Aiśvarya (prosperity and power).
All of you be free from arrogance and delusion and devoid of passion; let your conduct be free from the defects of Tamas and Rajas. Understand this excellent holy rite that
attacks all sins. Perform this vrata which is a great favourite of Paśupati (Śiva).
If anyone reads this with purity, faith and control of the sense-organs he shall become purified in. soul and rid of all sins. He goes to the world of Rudra.
1. O Sūta! King Pururavas, the son of Ilā, used to go to the heaven on the New Moon day in every month. How was it? How did he propitiate the Pitṛs (Manes).
2. O Śāṃśapāyani, I shall narrate his power. I shall narrate the contact of the noble-souled son of Ilā with the sun as well as with the moon.
3-5. I shall tell you about the increase and the decrease in the size of the moon that has its essence within, during the two fortnights, the bright one and the dark one. I shall state the decision in regard to one with the Pitṛs (Pitṛmataḥ) as well as to one belonging to the Pitṛs (Pitṛyasya). I shall narrate the acquisition of nectar from the moon as well as the propitiation of the Pitṛs; I shall mention the sight of the Pitṛs viz. the Kāvyas, the Agniṣvāttas and the Saumyas. I shall mention how Pururavas propitiated the Pitṛs. I shall mention all these in due order as well as the Parvans.
6. When the sun and the moon come into contact with the star, they stay in Amāvāsyā (New Moon) for a night in the same zone.
7. Then during every new moon day, he (Pururavas) goes to see the sun-god and the moon-god, his natural and paternal grandfathers.
8. After paying respects to them, he waits there biding his time. He waits for the exudations of nectar from the following moon, for the sake of the Pitṛs.
9. With a desire to perform the monthly Śrāddha, Pururavas, the learned son of Ilā, worships Soma (the Moon) Pitṛmān (one with the Pitṛs), after resorting to the heaven.
10-11. He considers both Kuhū (the New Moon merged with the 1st Tithi of the next fortnight) and Sinīvālī (New Moon mixed with the 14th Tithi). He worships Kuhū when there are two Lavas1 of it as balance. He worships Sinīvālī in accordance with the magnitude of the digit (of the moon). After worshipping it, he bides his time and surveys.
12-14. He imbibes the nectar oozing out from the moon for the sake of satisfaction for the whole month, by means of fifteen exudations of the nectar. During the dark fortnight when his arms get burned by (the Sun’s) rays2 (he pacifies them) by means of honey exuding from the moon immediately. During the fortnights when there are no winds3(?)the leading king propitiates the Pitṛs in the heaven, in accordance with the injunction pertaining to the rite for Pitṛs.
15. He propitiates the Pitṛs viz. Saumyas, Barhiṣads, Kāvyas and Agniṣvāttas.4 1 2 3 4 308 309 310 311
16. The Ṛtus (seasons) were born of it (i.e. Saṃvatsara—the year). The Ārtavas were born of the Ṛtus. The Ārtavas are what are called Ardhamāsas (half months or fortnights). (Hence) the Pitṛs are the sons of Ṛtus.
17. The Ṛtus are grand-fathers. The Māsas (months) and Ayanas (transits of the sun) are the sons of Abda (year). The Devas are the great-grand-fathers; the (group of) five years are the sons of Brahmā.
18. The Saumyas should be known as born, of the moon (Somaja). The Kāvyas should be known as the sons of Kavi (Śukra). Upahūtas are remembered as Devas. Somajas are remembered as Somapās (Imbibers of Soma).
19. Ājyapās (Imbibers of oblated ghee) are remembered as Kāvyas. The classes of Pitṛs are three. They are of three classes namely Kāvyas, Barhiṣads and Agniṣvāttas.
20-22. Those who are householders as well as Yajvās (performers of sacrifices) are certainly Ṛtus and Barhiṣads. Those who are householders but are not Yajvās (performers of sacrifices) are the Ārtavas and Agniṣvāttas. The Kāvyas are Aṣṭakāpatis (lords of Aṣṭakas or the eighth day of the lunar fortnights for three months in which Pitṛs are to be propitiated). Now understand the five Abdas thereof.
Their Saṃvatsara is indeed Agni and Sūrya (the Sun) is Parivatsara. Soma (the Moon) is mentioned Idvatsara and Vāyu
is Anuvatsara. Rudra is Vatsara unto them. Those five Abdas constitute a Yuga.
23. Those (Pitṛs) who imbibe the nectar in the heaven every month on the new moon day, are remembered as Kāvyas Ūṣmapās and Divākīrtyas.
24-25. As long as Pururavas was alive, he propitiated them with the nectar, since it exudes from the moon every month and it delights them5 it is nectar unto the Somapāyin Pitṛs, (those who imbibe Soma—the moon). Thus it is called Saumya Amṛta (nectar pertaining to the moon), Sudhā and Madhu (honey).
26. Thirty-three Devas (who are called) Cchedanas1 (Those who cut off?) drink the fifteen digits of the moon gradually in the dark fortnight, (after turning them) into watery form.
27-30. After drinking the nectar for half a month, they go away on the Caturdaśī (fourteenth) day.
On being drunk thus by all the Devas, the moon reaches a point on the New Moon day when it remains with only a fifteenth part. On the New Moon day, it is developed by Suṣumnā duly.2 Then, for a period of two Lavas, the Pitṛs drink the nectar. With a single ray (i.e, the Suṣumnā) the sun develops the moon when, it becomes reduced on being drunk. Again the Somapāyins drink it. When all the digits are exhausted (the sun) develops the moon once again.
31. Day by day, in due order, a part (a digit) of the moon is developed by the Suṣumnā. The black digits become reduced and the white ones develop it.
32. Thus the body of the moon developed by the vigour of the sun, appears sparkling, white and perfectly circular on the full Moon day.
33. Thus, such is the achievement of the Moon during the two halves, the dark and the bright ones. It is in this manner that the Moon is Pitṛmān (one with the Manes). He is remembered as being Idvatsara.1 2 312 313
34. He is shining and resplendent with his fifteen exudations of nectar.
Henceforth, I shall recount the Pārvans (days of changes of the moon) and the Sandhis (meeting points) of Parvans.
35. Just as there are knotty joints in the Sugarcane and bamboo, so also there are dark, and bright Parvans in the lunar fortnights.
36. The differences between the full Moon and the New Moon are the knots and joints. The lunar days beginning with Dvitiyā constituting the fortnight are the Parvans.
37. It is on the first of the fortnights that the rite of Anvāḍhāna is performed. Hence, the Pratipat is at the beginning (the first) of all Parvans.
38. The period of two Lavas in the evening at the beginning of Anumati (the 15th. day—the Pūrṇimā mixed with the 14th Tithi) is called Dvilava. When the Pūrṇimā is mixed with the Pratipad—the next Tithi, the period of two Lavas on that Full moon night1 should be known as Aparāhṇa.
39. The period of evening after Aparāhṇa that has elapsed on the first day of the dark half, is also accepted as part of Paurṇamāsī (Full Moon?)
40-41. When, the sun is stationed at a deviation of half meridian (?) line, at a distance of a Yuga (Yoke) and when the meridian of the moon has risen by the distance of a Yoke (Yuga) that period is called Vyatīpāta. This is because (the sun and the moon) glance at each other after the elapse of the full Moon (period) and at that time they are on a par with each other.2
42. On seeing that period indicated by the sun, (the worshipper) moves towards enumeration (?) That is the period for Vaṣaṭkriyā. The period is laid down immediately.
43-44. The junction at night in the full fortnight of the full moon is also Pūrṇimā (full Moon). Hence, during the night1 2 314 315
of full Moon, the moon becomes very reddish or (pleasing (?) Virajyate).
Since during the after-noon when the Vyatīpāta is full, the moon and the sun in full-fledged form glance at each other, it is called Pūrṇimā.
45. Since the Pitṛs along with the Devas approve of it, the period previous (?) to the Pūrṇimā (i.e. the 14th Tithi with which it is mixed) is remembered as Anumati.
46. The full Moon day is called Rākā because at that time the moon shines very splendidly in the sky. Wise people say that it is Rākā because of the delightful nature (Rañjanāt) of the Moon.
47. When the moon and the sun stay in the same star together (amā—close to, near by) on the fifteenth night from Rākā. (the full moon day) it is regarded as Amāvāsyā.
48. After ending or separating (?) that Amāvāsyā day, the sun and the moon see each other after coming together. When this happens it is called Darśa (the New Moon day).
49. (Defective Text upon 59).
50. The period when the moon vanishes is Amāvāsyā and it functions from the midday. The moon reaches the sun in half a day and the night.
51-52.2 Along with the sun it goes to the Sāmudra period which is in between Kuhu and sinīvālī in the morning. The periods of contact are two. Invariably it occurs a Midday (?).
53. On the Pratipat day of the bright half, when the discs of the sun and the moon are being separated, it is the time for Āhuti (oblating of ghee into fire) and the Vaṣaṭkriyā of1 2 316 317
54. When the moon wastes away during the dark half, Amāvāsyā is a Parvan by day time. That is why the sun is eclipsed (Gṛhyate—is caught) during the day time on the Amāvāsyā day.
55-56. It is eclipsed during the day. Therefore, Amāvāsyā becomes reduced by day (?). The names of the days of the lunar fortnight have been fixed by the scholars in accordance with the increase of the digits of the Moon of watery nature. Then both the moon and the sun reveal themselves.
57. By that path alone it (? the moon) comes out of the solar sphere gradually. The moon touches (remains in contact with) the sun for the whole of the day and night except for a period of two Lavas.
58. That period of Darśa is the time for Āhuti and Vaṣaṭkriyā offering of oblation with the utterence vaṣat. The period comes to an end (within which) theory Ku-hū is uttered by a cuckoo.
59. Amāvāsyā measured by that time is declared as Ku-hū. The magnitude of Sinīvālī is that period of the moon which remains after the moon has decreased in size.
60-61. The sun enters the Amāvāsyā. Therefore, it is remembered as Sinīvālī. The period for these except Ku hu is a period of two Lavas for Anumati, Rākā and Sinīvālī. Ku-hu is remembered as having (only the time necessary for the cuckoo to utter) Ku-hu.
62. When, in the middle of Pūrṇimā the Vyatīpāta (deviation) of the moon and the sun has come together, it is accepted as Pratipat. It is a period of Parvan extending to the Mātrās. That is also the period in the middle of Ku-hu and Sinīvāli which is called Sāmudra (spot or mark) (?).
63-67. (Partly defective text). The period of Parvan in the sphere of the sun and the fire and the moon is on a par with the digits (Kalāsama*—(?) when the digits are equal).
1 Kalāśrayaḥ ‘dependent on Kalās’ in Vā P. 56.58.
Thus in the bright half, during the night, at the joints of the parvans the glorious moon in a perfect circle is eclipsed. Since the moon is replenished, the Pūrṇimā is on the fifteenth digits added on gradually day by day. Hence, fifteen digits (are acquired) by the moon and the sixteenth digit is its own.
Hence, the (complete) wastage of the waters (?) of the moon takes place on the fifteenth night.
Thus, there are the pitṛs, Devas, Somapās, Somavardhanas, Ārtavas and Ṛtus. The flourishing and prosperous Devas worship them.
Henceforth, I shall describe the Pitṛs who are the partakers of the monthly Śrāddhas.
68-70. (I shall also describe) their movement and the acquisition of the Śrāddha along with its principles.
It is, not possible to understand the movement, to and fro, of the dead persons even by means of well-known austerities. How then can it be understood by means of the physical eye?
These Laukika (worldly) Pitṛs are remembered after the Devapitṛs (divine Manes).
The Devas are Saumyas, Kāvyas, Ayajvans and Ayonijas.318 All those Pitṛs are Devas. The real Devas make them speak.
71. The human Pitṛs are those other than they and they are remembered as Laukikas namely father, grandfather and the great-grandfather
72. Those who perform Yajñas by means of Sāman Mantras are remembered as Somavants. Those who perform Haviryajñas are remembered as Barhiṣads.
73. The Homins (those who perform homas) who perform Yajñas on behalf of Ayājyas (those unworthy of Yajñas) are remembered as Agniṣvāttas. The Sāyujyagas (those who attain the salvation of complete identity) are also remembered among them by the Brāhmaṇas on account of the similarity in Dharmas (holy rites).1
74. Those who are well-versed in the paths of the holy duties pertaining to their Āśramas (stages in life) and are endowed with faith in rituals do not become weary and exhausted in the end (i.e. at the times of death).
75-78. If the devotees are engaged in these holy rites till their death in seven ways viz. penance, celibacy, Yajña, progeny Śrāddha, learning and charitable gifts, they go to heaven and rejoice there along with those Devas, Pitṛs, Sūkṣmajas (subtle-borns) and Somayājins (those who perform Soma sacrifices). They perform worships like the Pitṛs. If water libation is offered by the members of their families and their kinsmen, (the Pitṛs known as) Somalaukikas partake of monthly Śrāddhas and become contented. These (Pitṛs) who partake of monthly Śrāddhas are Manuṣyapitṛs (Human Manes).
79-86. There are some Pitṛs other than these. They are entangled in births due to their Karmans. They only have dropped off from the duties of the Āśramas; those who are devoid of Svadhā and Svāhā; wicked souls with bodies pierced; those who have become ghosts in the abode of Yama; those who bewail their evil actions after reaching the place of torture; long-lived ones; extremely dried ones; those with moustaches; those without garments; those who are overwhelmed with hunger and thirst; those who run about here and there; those who wish to approach rivers, lakes, tanks and wells; those who are desirous of taking away others’ foodstuffs; those who are being taken away to different places; those who are being made to fall in different places; those who undergo tortures again and again in the following hells viz. Śālmala, Vaitaraṇī, Kumbhī-pāka, Karambhavālukā, Asipatra-vana and Śilā-Saṃpeṣaṇa due to their own previous actions. These miserable Pitṛs remaining there do `not perish. If three Piṇḍas (Balls of rice) are given to them on Darbha grasses not by the left (i.e. by the right) by their kinsmen on the ground by reciting their names and Gotras (lineage) they delight those Pitṛs who are stationed in the places of ghosts.
87. Those who do not reach the place of torture, those who fall and drop down in five ways attain the state of
immobile beings. At the end of that they are born in low families on account of their own actions.
88-91. They are born in wombs of different forms in the animal kingdom or they are born in a manner unapproved in religious texts. If they offer Śrāddha in the different Births by means of those articles of diet which they themselves subsist by, that Śrāddha becomes fruitful. Wherever the creature lives, it acquires food in accordance with what had been offered (as Śrāddha previously) at the proper time, duly to deserving persons.319
Just as the calf finds out its mother-cow even when the cows are lost (i.e. when many cows are tethered together) so also the Mantra takes to the Pitṛs the food-stuff offered in the Śrāddha.
It is in this manner that Śrāddha duly and faithfully offered by means of Mantras is not fruitless.
92. Kumāra (god Skanda) recounted these different things after seeing them with his divine eyes. He is conversant with the departures and arrivals of the dead ones as well as the acquisition of Śrāddha by them.
93. They are remembered as Bāhlīkas, Uṣmapās and Divākīrtyas. The dark fortnight is their day and the bright fortnight is the night for their sleep.
94. Thus these Pitṛs are Devas and the Devas are the Pitṛs. The Ṛtus (seasons), Ārtavas and Ardhamāsas (half months) are remembered as Pitṛs mutually.
95. Thus these Pitṛs, Devas and human Pitṛs become pleased when the holy rites are accompanied by faith. When they are pleased the descendants also are pleased.
96. Thus this search for and investigation into the nature of the Pitṛs who imbibe Soma (has been completed). It is this principle of the Pitṛs that has been decisively recounted in the Purāṇas.
97-100. The period of the Full Moon and the New Moon and the place of torture have been succinctly recounted to you. This is the eternal creation.1
The Universal form of creation has been mentioned only partially. It is impossible to enumerate in full. It should be trusted faithfully by one who wishes for prosperity.
Indeed, this creation of Svāyaṃbhuva Manu has been begun by me and narrated in detail and in accordance with the sequence.
What more shall I describe to you?
1. I wish to hear about the nature and principle (or reality) of those sets of four Yugas, which were before in the Svāyambhuva Manvantara.
2. What I have already described in the context of (the description of) the Earth etc, the set of four Yugas is among them. I shall recount it. (All of you listen and) understand.
3-4. There are six aspects to be mentioned in regard to the set of four Yugas. viz. Yuga, the difference of Yugas,
Yugadharma (peculiar characteristics of the Yuga), Yuga-Sandhi, (the junction of Yugas), Yugāṃśāka (the part of the Yuga) and the Yugasandhāna (joints of two Yugas). I shall narrate these factually in details. I shall enumerate every thing and I shall indicate the exact number (where necessary).
5. After calculating the human year by means of worldly reckoning, I shall mention the set of four Yugas calculating the same by means of human years.
The smallest unit of times is equal to the time taken for a winking.321 322 The time for the utterance of a short syllable should also be understood the same.
6. Fifteen Nimeṣas make one Kāṣṭhā. Thirty Kāṣṭhās make a Kalā. Thirty Kalās shall be a Muhūrta. The day and the night together consist of thirty Muhūrtas and they are equal to each other.
7-8a. It is the sun who divides the human and worldly day and night. There, the day is meant for holy rites and other activities and the night is intended for sleep.
8b-9. A night and a day of the Pitṛs make a (human) month. Their further division is as follows: The dark fortnight is their day and the bright fortnight is their night fot the purpose of sleep. Thirty human months make one month of Pitṛs.
10. Three hundred and sixty human months make one year of the Pitṛs.* 1
11-12a. A hundred years according to human calculation are considered to be equal to three years and ten months of the Pitṛs.
12b-13. What is remembered as one human year according to worldly calculation is one day and night of the Devas. It has been so decided in the scriptural texts. The divine day and night make one year. Their further division is as follows:
14. The northern transit (of the Sun) is the day and the southern transit is the night (of Devas). The farther calculation in regard to the divine night and day is as follows:
15-16. Thirty human years are remembered as a divine month. A hundred human years should be understood to be equal to three divine months and ten divine days. This is remembered as the divine reckoning. Three hundred and sixty years according to human reckoning are glorified as one divine year,
17. A year of the seven sages (Great Bear) is considered to be equal to three thousand and thirty human years.
18. The year of Dhruva is remembered as equal to nine thousand and ninety years according to human calculation.
19. Thirty six thousand years according to the human reckoning should be known as equal to a hundred years. This is remembered as divine reckoning.
20-21. Three hundred and sixty thousand human years constitute a thousand divine years—so say the people who are conversant with numbers and calculation.
22. It is thus that the sages sang about the divine calculation. Now (I shall narrate) the reckoning of the number of Yugas according to the divine calculation.
23. Wise persons and sages have said that there are four Yugas in Bhārata subcontinent.323 They are Kṛta, Tretā, Dvāpara and Kali.
24. The first one is Kṛtayuga by name. Thereafter, Tretā is mentioned. Then Dvāpara and Kali. One shall reckon these as the Yugas.1
25-28. They say that Kṛta Yuga consists of four thousand years. The Sandhyā (junction or transition period) consists of so many (i.e. four) hundred years. The part of the junction (with the next Yuga or Sandhyāṃśa) is equal to the Sandhyā period.
In the other three Yugas also along with their Sandhyās and Sandhyāṃśas the thousands and the hundreds function under the same principle.
The extent of Tretā and Dvāpara is three thousand and two thousand years in due order. Three hundred and two hundred years constitute the Sandhyās and the Sandhyāmaśas are also equal to them. Excellent Brāhmaṇas say that Kali Yuga consists of a thousand years. Its Sandhyā is one hundred years and Sandhyāmśa is equal to Śandhyā.
29. Tugasaṅkhyō (the total number of years in all the four Yugas together) is mentioned as twelve thousand (divine) years for the four yugas viz. Kṛta, Tretā, Dvāpara and Kali.
30. In this connection the years are found to be as follows in accordance with the human calculation:1 I shall mention the number of years in the Kṛta Yuga. Understand it.
31. The Kṛta Yuga consists of one million four hundred and forty thousand human years.
32. The duration of the Tretā Yuga is one million and eighty thousand human years.
33. The duration of the Dvāpara Yuga is seven hundred and twenty thousand human years.
34. Similarly, the duration of the Kali Yuga is three hundred and sixty thousand human years.
(with Sandhyā and Sandhyāmśas 4320,000 years.)
1. According to this Purāṇa the period of Yugas is as follows:
Yuga |
Years | |
|
Kṛta |
1440,000 | |
|
Tretā |
1080,000 | |
|
Dvāpara |
720,000 | |
|
Kali |
360,000 | |
|
Total |
3600,000 Years |
35-36. (Partially defective text).
Excluding the periods of Sandhayās and Sandhyāṃśas the duration of the four Yugas is three million six hundred thousand human years.
Including the Sandhyās and the Sandhyāṃśas the duration of the four Yugas is four million three hundred and twenty thousand years according to human reckoning.
37. Thus the sets of four Yugas numbering seventy-one are called Manvantara.
38-40. Understand the number of years in the Manvantara. There are three hundred and six million seven hundred and twenty thousand years according to human reckoning in a Manvantara. It is not more. This reckoning of Manvantara is remembered by Brāhmaṇas conversant with calculation. Thus the duration of a Manvantara has been recounted along with the Yugas.
41. The natural1 (?) Kṛta Yuga is endowed with four thousand years (?). I shall mention the balance of Tretā as well as Dvāpara and Kali.
42. No matter can be mentioned in two ways simultaneously (?) Though it has come traditionally in due order, these two Yugas have not been recounted to you before.
43-46. It was not recounted because I was too much engrossed in the description of the line of sages.
In the beginning of the Tretā Yuga,2 Manu and the seven sages expounded the various Dharmas.
The seven sages expounded the following holy rites viz. Śrauta Dharma(the holy rites mentioned in Śrutis)recommend-ed by Brahmā, such as concerning taking a wife and performing Agnihotra. They expounded matter mentioned in Ṛksaṃhitā,1 2 324 325
Yajussaṃhitā and Sāmasaṃhitā. These are the holy rites characterised as Śrauta Dharma.
Svāyambhuva Manu expounded the traditional holy rites characterised by customs and conventions. These rites are connected with the conduct of life of the people of different castes and stages of life. He expounded them along with truthfulness, celibacy, learning and austerities.
47-48. In the first Tretā Yuga, those Mantras along with Tāraka (i.e. Oṃkāra) and other examples manifested themselves without any conscious effort or previous knowledge, unto the seven sages and Manu. That is because of the penance performed by them and their saintly endeavour.
49-50. Those Siddhis (spiritual powers and achievements) which appeared before the Devas in the first Kalpa, of their own accord (appeared before these also i.e. seven sages and Manu). When the original Siddhis ceased to exist, others began to function. Thousands of those Mantras which existed in the Kalpas gone by manifested themselves in their intellect once again.
51. The Ṛk, Yajus, Sāman and Atharvan Mantras were uttered by the seven sages and Manu expounded the Smārta Dharma (Dharma as laid down in Smṛtis).
52. In the beginning of Tretā, the undivided compact Vedas alone were the bridges (i.e. the sole authority) unto Dharma. But owing to the contraction in the period of longevity they are abandoned in the Dvāparas.
53. It is by means of their penance that the sages study the Vedas during Dvāpara, etc. The Vedas are devoid of beginning and end. They are divine. They have been evolved by the self born lord before.
54. Though they are the same in meaning, righteousness, holy rites and ancillary subjects, they undergo changes in every Yuga.
55.. The Kṣatriyas have Ārambhas (enterprises) as their Yajña (sacrifice); the Vaiśyas have Havis (offerings of ghee etc.) for Yajña; the Śūdras have service for Yajña and excellent Brāhmaṇas have Japa (chanting of Mantras) for Yajña.
56. Then, in the Tretā Yuga, people of all castes were
joyous (because) they were well-protected by Dharma. They regularly performed holy rites, and were happy and prosperous.
57. Kṣatriyas obeyed the Brāhmaṇas. The Vaiśyas obeyed the Kṣatriyas. The Śūḍras obeyed the Vaiśyas. The people cooperated with one another.
58. Their activities were auspicious; so also were their castes and stages of life. They were pure in the thoughts of the mind, in the utterance of words and in their physical activiry.
59-60. In the Tretā Yuga, the initiation of all activities was never fruitless. It became fulfilled. In the Tretā Yuga, span of life, intelligence, strength, beauty, health and piety were common to all. At that time, Brahmā established different castes and stages in life.
61. Again, the subjects out of delusion kept up those Dharmas (but) with mutual antagonism. They then approached Manu.
62. Svāyambhuva Manu, the Prajāpati (lord of the subjects) saw the reality of situation. After meditation, he begot two sons of Śatarūpā.
63. They were Priyavrata and Uttānapāda. They were the first kings. Thereafter, kings were born. They wielded the staff of Law and Order.
64. Those kings were called Rājans because they delighted and pacified the subjects. Those with hidden sins could not be controlled by those kings.
65. Yama, king of Dharma and son of the Sun-god is remembered as their chastiser. The classifications of castes are said to have been begun in the Tretā.
66. It was then that Mantras were gathered together by the sages who were the sons of Brahmā. It was only then that the Yajñas were initiated by the gods.
67-68. In the Svāyambhuva Manvantara, the Yajña was formerly initiated by the Devas by means of all requisites, gathered by Yama and Śukra along with Viśvabhuj and Devendra of great prowess. Truthfulness, chanting of Mantras, penance and charity constitute Dharma in the Tretā.
69. At the end of a thousand Righteous activities, the Dharma of nonviolence begins to function. It is then that heroes are born with great strength and span of life.
70. They had renounced punishments. They were extremely fortunate and highly righteous. They were expounders of Brahman. Their eyes were extensive like the petals of a lotus. They had broad, wide chests and their limbs were well-knit together.
71. The sovereigns of the world in the Tretā Yuga were capable of agonizing even lions; they were extremely vigorous. Their mode of walking was like that of intoxicated elephants. They were great wielders of bow (great experts in archery).
72-73. They were fully equipped with all good characteristics. They were Nyagrodhaparimaṇḍalas. The word.Nyagrodha denotes the two arms. Hence, Nyagrodha means Vyāma (Extended arms). He whose height extends as much as a Vyāma, he whose girth and height are equal, should be known as Nyagrodhaparimaṇḍala (a well-built man).
74. The following seven things viz. a discus, a chariot, a jewel, a spouse, a treasure, a horse and an elephant—these are considered to be the seven jewels of emperors.326
75. They say that the following seven are the inanimate jewels of the sovereign over the world, viz. a discus, a chariot, a jewel, a sword. The excellent shield is the fifth, the flag and the treasure.
76. (The seven jewels of an Emperor) having life are mentioned as follows: The Queen, the family priest, the commander-in-chief, the chariot-maker, the minister, the horse and the elephant.
77. These jewels are divine ones. They have been (naturally) acquired by the noble-souled ones. These fourteen (jewels) should be assigned to all Emperors.1
78. In all the Manvantaras of the past and future, emperors are born on the Earth from a part of Viṣṇu.
79..Emperors are. born in the Tretā Yuga of all the Manvantaras of the past, present and future.
80. The following four shall be very wonderful and excellent in regard to those kings:—viz. strength (or army), Dharma (virtue, piety), happiness and wealth.
81. Wealth, dharma, love, fame and victory are acquired by the kings on a par with one another and without coming into conflict.
82. They over-power even the sages by means of Aṇimā (minuteness) and other Aīśvarjas, the power of lordship, learning and penance.
83. (They overpower) Devas, Dānavas and human beings by means of strength and austerity.
They are also born with superhuman characteristic features present in their own bodies.
84-86. The hairs are soft and glossy; the foreheads are high; the tongue is one that wipes off clean. The lips and eyes have the lustre of copper; (their chests) are marked with Śrīvatsa scar; the hairs are lifted up.
The arms extend as far as the knees; the hands are copper-coloured. They are slim in the hips; their girth is as much as the extended arms. They have the shoulders of the lion and they urinate like lions.
Their gait is like that of lordly elephants; they have large chin-bones; they have the lines of wheel and fish on the soles of the feet and those of conch and lotus in the palms.
87-89. The kings are eighty-five thousand in number and they shine without ageing.
The movements of the sovereigns in four viz. the sky, the sea, the subterraneous regions and in mountainous region, are unobstructed.
Sacrifice, charity, penance and truthfulness are mentioned as the Dharmas specially significant in the Tretā.
At that time Dharma (Righteousness) begins to function with the classification of castes and stages of life. Daṇḍanīti (Polity, administration of law and order) functions for the establishment of the bounds of decency.
90-92. All the subjects are delighted and well built. They are free from ailments. Their minds are full (i.e they are joyous).
It is remembered that there was only one Veda with four feet (parts) in the Tretā Yuga. At that time men lived upto three thousand years, endowed with sons and grandsons. They used to die in due order. This is the characteristic feature of Tretā Yuga. Understand the Tretā Sandhyā (the transition from Tretā Yuga or junction). The characteristic features are reduced by one-fourth in the Sandhyā from the main Yuga and still further reduced by one-fourth in the Sadhyāṃśa from the Sandhyā.
only.
1. How could Yajña begin to function formerly in the Svāyambhuva Manvantara, at the beginning of the Tretā Yuga. Narrate it factually to me.
2-4. When the Sandhyā (the period between two Yugas) elapsed along with the Kṛta Yuga, when (the time unit) called Kāla [kalā] began to function at the advent of Tretā Yuga, when the creation of rain had taken place and (the plants and) the medicinal herbs had grown, when the practice of cultivation. and agriculture had been fully established, when the people devoted to the stage of life of a householder established the classification of castes and stages of life with keen insight, then how was Yajña initiated after gathering together all the requisites?”1 327
5. On hearing this Sūta said:—
Let this be heard, O Śāṃśapāyani, how in the beginning of Tretā Yuga, Yajña started functioning.
6-9. I shall recount in the proper order (how Yajña began) formerly in the Svāyambhuva Manvantara.
When the Sandhyā the transitional-period (or junction) elapsed along with Kṛta Yuga, when the period called Kāla began to function at the advent of Tretā Yuga, when the creation of rain had taken place and (the plants and) the medicinal herbs had grown, when the practice of cultivation and agriculture had been fully established, when the people became devoted to the life of householders and after establishing the classification of the castes and stages of life, they arranged the mantras into a well-knit compendium, they included those Mantras in holy rites (for the sake of welfare) here and hereafter. At that time lord Indra (the enjoyer of the universe) initiated the Yajña.
10. (They started the Yajña) along with all the gods and with all the requisites gathered together. The great sages came to his horse-sacrifice which was being lavishly performed.
11-16. All those who had come asked him even as he was performing the Yajña with the animals worthy of being sacrificed.
When the Ṛtviks (sacrificial priests) were busy with their ritualistic fire-worship as the activities concerning the performance of Yajña; when the priests (authorised in) singing the Sāman Mantras had begun their sweet notes; when the leading Adhvaryus (sacrificial priests) had quickly started their proceedings; when all the flocks of the animals (procured for and) worthy of being sacrificed had been cut and struck, when the Havis offerings were being poured into the fire by Brāhmaṇas performing Agnihotra; when all the Devas the partakers of the Yajña, had been invoked in the due order—those Devas who are of the nature of Indriya (the presiding deities of sense-organs) were the partakers of Yajña—they worshipped those Devas who existed at the beginning of the Kalpa—the great sages, the Adhvaryus, rose up at the time of squeezing and crushing (of
the Soma juice). On seeing the miserable flocks of animals, the great sages collectively asked Indra—’ “What is the procedure of your Yajña?328
17. This is highly unrighteous and sinful. It (this sacrifice) has been spread (performed) with a desire for rites involving violence to life). In your Yajña, O excellent god, the; killing of animals is involved.
18. An evil thing has been started for the destruction of Dharma on account of this injury to the animals. This is not Dharma; it is Adharma (sin). Violence is not called as Dharma (Righteous).
19. If your honour wishes to perform the Yajña in accordance with the scriptures, perform the Yajña by means of Dharma that does not infringe established institutions. Perform the Yajña according to the injunctions laid down (in scriptures).
20-21. O excellent god! (sacrifice should be performed) with sacrificial seeds which are kept for a maximum period of three years and which do not put forth sprouts. In them (such seeds described above) no violence (to life) exists (is involved). O highly intelligent one, this is the Dharma laid down formerly by Brahmā”.
Thus Indra, the enjoyer of the Universe, (was asked) by the sages who perceived reality.
22. Then a great argument took place between Indra and the great sages—” By what means should the Yajña be performed—by mobile (living) beings or immobile articles?”
23. After stating the principle the great sages became dejected on account of the argument. After coming to terms with Indra, they asked Vasu who was moving about in the firmament.
24. “O king of great intellect, how (what) is the procedure for Yajña found out by you. O lord, son of Uttānapāda, explain and dispel our doubts”.
25. On hearing their words, Vasu, without considering the pros and cons recollected the Vedas and Scriptural texts.1
He then explained the principle of Yajña.
26. “Sacrifice should be performed with whatever is duly brought” said the king. ‘Sacrifice should be performed by means of animals worthy of being sacrificed or by means of seeds and fruits.
27-29. Violence is but natural to a sacrifice—such is my (opinion) as well as what is mentioned in philosophical texts and scriptures. Just as the Devatās, so also the Mantras, are symbols of violence. This is said by great sages endowed with austerities over a long period, through their philosophical texts and Tāraka and other (Mantras). This has been said on the basis of their authority. Hence, it behoves you all to achieve it provided those Mantras and statements are considered authoritative by you, O Brāhmaṇas, so, let the Yajña be continued and allowed to function. Otherwise, your words will be otherwise (false)”.
30. After being answered to in this manner, those saints with souls united with Brahman of unified souls, realized the inevitability and hence restrained their speech.
31. Immediately after saying this, the king entered Rasātala (nether worlds). After being a traverser of the upper regions Vasu (now) came to be a traverser of the nether-worlds.329
32. By means of that statement he had been a resident of the (nether) surface of the world. King Vasu who tried to dispel doubts in regard to Dharma, went down.
33. Hence, even though one may be conversant with many things, one should not express anything by way of clarification of doubts when alone and single-handed. Dharma has many an opening. Its way is subtle and it goes a long way.
34. Hence, nothing definite can be stated by anyone in the matter of Dharma including the Devas and the sages but excepting Svāyambhuva Manu.
35. Hence, nonviolence has been declared by great sages1
as the gateway to Dharma.330 Thousands and millions of sages have gone to heaven by means of their own austerities.
36-38. Therefore, the great sages do not praise either charity or Yajña. By giving roots and fruits or greens and vegetables gleaned by them or water-pot in accordance with their capacity, many ascetics have become well-established in the heavenly world.
Non-harassment, absence of greed, penance, mercy to the living beings, control of sense-organs, celibacy, truthfulness, tenderness, forgiveness, fortitude—these are the roots of the eternal Dharma, but they are very difficult to achieve.
39-41. It is heard (traditionally) that many sinless Brāhmaṇas, Kṣatriyas and others have achieved spiritual power by means of penance. They are Priyavrata, Uttānapāda, Dhruva, Medhātithi, Vasu, Sudhāman, Virajas, Śaṅkha, Pāṇḍyaja, Prācīnabarhis, Parjanya, Havirdhāna and other kings. These and many others have gone to heaven by means of their austerities. They are saintly kings of great inherent strength whose reputation has been firmly established.
42. Hence, by all reasons, penance is superior to Yajña. It is due to his penance that this whole universe had been formerly created by Brahmā.
43. Hence, Yajña does not follow it (penance) anywhere. This (world) is regarded as based on penance.
Articles (of sacrifice) and Mantras are the bases of Yajña. Penance is of the nature of non-intake of food.
44. One attains the Devas by means of Yajña and Vairāja by means of penance. Brahminical holy rites (are achieved) by means of renunciation and the victory over Prakṛti through Vairāgya (absence of passionate attachment).
45-48. One attains Kaivalya (salvation) through knowledge. These are declared as five goals.
Thus great argument took place between the Devas and the sages in connection with the functioning of the Yajña formerly during Svāyambhuva Manvantara.
Thereafter, on seeing him (Vasu?) struck down by means of the power of Dharma, all of them ignored the words of Vasu1 and went away as they came. When the groups of sages-departed, the Devas concluded the Yajña. It was thus that Yajña was initiated in the Svāyambhuva Manvantara. Thereafter, this Yajña has been modified along with the Yugas.
1. Henceforth, I shall recount the position of the Dvāpara Age once again1. When Tretā Yuga passes by, Dvāpara Sets in.
2. The Siddhi that the subjects had in the Tretā Yuga becomes defunct along with the subjects, when Tretā Yuga elapses at the beginning of Dvāpara.
3. In Dvāpara the mixture and combination of the castes begins to take place among the subjects. All activities are affected adversely (and get inverted).
4. The main activity in Dvāpara is declared as a combination of Rajas and Tamas with all these viz. the emphasis on Yajñas2, administration of justice, pride, arrogance, forgiveness and strength.
5. The Dharma that had been in existence in the first Kṛta Yuga continues to function in Tretā Yuga. After becoming agitated and intensely affected in Dvāpara, it becomes extinct in the Kali Yuga.
6. In that Yuga, there is utter destruction of (the classification of) the castes. Similarly, the different stages of
life get jumbled and mixed up. The Śruti and Smṛti come to be at variance with each other in that Yuga.
7. Owing to the difference between Śruti and Smṛti no definite conclusion can be arrived at. Because of the absence of definiteness, there is no (clear-cut) principle of Dharma.
8-10. Owing to the absence of (a specific) Dharma, there is difference of opinion even among friends. Owing to mutual difference and confusion in the points of view there is no definite conclusion such as “This is Dharma. This is not Dharma.”
The confusion in the points of view results from ambiguity and uncertainty of the causes, inconclusiveness in regard to the effects (or decisions) and difference of opinion among the people.
Hence, utter confusion and contradiction is brought about in the scriptural texts by persons with different points of view.
11. It is laid down that there is only a single unified Veda with four feet (i.e. sections, books) in the Tretā Yuga. In view of the fact that there is reduction in the span of life, the Veda is distinctly classified in the Dvāpara age.
12-13. The Saṃhitā texts of Ṛk, Yajus and Sāman are recited by the great sages differently with changes in the settings (arrangements) of Mantra and Brāhmaṇa portions and alterations in the notes, accents and letters. Changes are brought about due to the changes in the (presiding) sages and Mantras and confusion in the view-points. They are similar in certain places and altered utterly in certain places due to difference in the points of view.
14. The Brāhmaṇas, Kalpa-Sūtras and Mantra Pravacanas (different scriptural texts) and other texts as well have a similar plight. Others follow these but some oppose it and stand apart.
15. They begin to function in Dvāpara Age and recede during the Kali Yuga.
There was only one Ādhvaryava (Yajur Veda) but later it split into two.
16-18. By means of common and contradictory matters, the whole scriptural text has been confounded.
With the schools of Ādhvaryava (Yajur Veda) confused and confounded in various ways, with alternative readings in Atharva, Ṛk and Sāman Māntras, there was a lot of unrest (confusion) in Dvāpara. They had many divisions and subdivisions and alternatives. They began to function in Dvāpara and became extinct in Kali.
19. Effects of these contrary happenings take place in Dvāpara—effects such as absence of rain, then death and sickness and other calamities.
20. On account of miseries verbal, mental and physical, they have despondency and absence of interest in worldly matters. Due to despondency and dejectedness, they begin to ponder over modes of relief from misery.
21. Through the ponderings they attain disinterestedness in worldly affairs and absence of attachment. Through this detachedness they begin to see defects. Through the sight of defects there is the possibility of Ajñāna (ignorance) in Dvāpara.
22. To those Ajñānins (ignorant persons) in the first Svāyambhuva Manvantara in the Dvāpara Yuga, enemies of the scriptural texts crop up.
23. There are uncertainties and indecisive alternatives in the science of Āyurveda, in the Aṅgas (ancillary subjects), in the Jyotiṣa (Astronomy and Astrology) in the Arthaśāstra (Economics) and in Hetu-Śāstra (Science of dialectics).
24-26. There are similar alternatives in the Bhāṣyas (commentaries) and Vidyās (learning) of the Prakriyā Sūtras and Kalpa Sūtras (scriptural texts). There are different Smṛtiśāstras (Law Codes etc.) and there are separate Prasthānas (Schools and Systems). These occur in the Dvāpara Yuga because of the difference of opinion among men.
It is with very great difficulty that agricultural and other professions flourish (due to the efforts) mental, verbal and physical. In the Dvāpara, it is preceded by great physical strain of all living beings. There is greediness (in the people). The professional activity is primarily commercial. There is no definiteness in the principles.
27-28. There is the composition of scriptural tracts based on Vedas (but) there is mixing and mingling of Dharmas. The
discipline of the classification of castes and stages of life come to nought. Lust and anger flourish in Dvāpara. Passion, greed and murder begin to prevail in Dvāpara. It is in Dvāpara that Vyāsa331 classifies the Veda into four sections.
29-30. When Dvāpara comes to a close, its Sandhyā (twilight or transitional period between Dvāpara and Kali Yugas) too functions in the same manner. The characteristic feature of Dvāpara, devoid of good qualities becomes established. In the same manner the Sandhyāṃśa also functions.
(Now) Understand (the details) of Kali Yuga1 332 on the basis of what remains of Dvāpara.
31-33. The acceptance (of characteristic features etc.) of the Kali age is based on the residue of the Sandhyāṃśa of Dvāpara. Violence, jealousy, untruth, Māyā (deception) and murder of ascetics—these are the characteristic features of Kali age. (Of course) the subjects achieve (certain things) and that is the entire Dharma. Dharma declines. It is doubtful whether agricultural activities flourish despite the activities, mental, eulogistic and physical. There are fatal sicknesses in the Kali age and there is the perpetual headache of hunger and fear.
34. There is terrible fear of drought. There are calamities in all the countries. In the Kali age, the Smṛti has no authority (i.e. is dot regarded as an authority) over the people.
35. In the Kali age, the subjects die at various ages. Some one dies even as a child in the womb. Another dies in the prime of youth. Some people die as old men while some people die during their childhood.
36. There is danger and fear unto the subjects owing to wrongly performed sacrifices, negligent studies (of the Vedas), evil actions, misleading religious texts and the faults in the holy rites performed by the Brāhmaṇas.
37. Violence, deception, malicious jealousy, anger, envy and intolerance occur in men in the Kali age. There is passion and greediness everywhere in every creature.
38. After reaching the Kali Yuga a great excitement is aroused At that time, the maximum age is when a thousand years are completed1 (?)
39. The twice-born people neither study the Vedas nor worship by Yajñas. Men are annihilated, the Kṣatriyas and the Vaiśyas in due order.
40. At that time, the kings are mainly Śūdras who set in vogue all sorts of heresies. The subjects become devoid of good qualities.
41. Alliances and associations of the Śūdras and Antyayonis (Lowest-born) with Brāhmaṇas take place in the Kali Yuga, in regard to bed, seats and food-stuffs.
42. Span of life, intellect, strength, beauty and prestige of the family dwindle down and become extinct. The Śūdras take to the conduct of life of the Brāhmaṇas and the Brāhmaṇas behave and act like Śūdras.
43. Thieves adopt the customs and conventions of kings, and kings behave and live like thieves. When the close of the Yuga is mminent[?], it is only these servants who survive.
44. At the close of the Yuga, O excellent sage, the women become false and unfaithful. They misbehave. They become addicted to liquor and meat and become deceitful.
45. At the close of the Yuga, O excellent sage, the faithful wives do not survive. Beasts of prey flourish and the cattle decrease.
46. Know that at the close of that Yuga, good people turn back and keep aloof. Dharma of great consequence rooted in the pious act of charity, is very rare then.
47. Dharma in which there is no strict adherence to the system of four stages of life (but slackness therein) will prevail.1 333
In some places the land will yield but very little but in some other places it may be excessively fruitful (fertile).
48. The kings will not be protectors but the enjoyers of their share in the offerings (taxes etc.). At the close of the Yuga, they will be eagerly devoted to the act of protecting themselves.
49. Kings will cease to be protectors. Brāhmaṇas will be dependent on Śūdras. All excellent twice-born ones will make obeisance to the Śūdras.
50. The common people begin to sell boiled and cooked rice; the Brāhmaṇas begin to sell the Vedas. Young women begin to sell their bodies when the close of the Yuga is imminent.
51. In this Kali age, even excellent Brāhmaṇas become the sellers of the benefits of their penance and performance of sacrifices. Many people will turn into ascetics.
52. They say that the close of the Yuga is then, when the lord (Indra) begins to shower mysteriously in diverse ways. In the basest of the Yugas, everyone will become a trader.
53. People will begin to sell merchandise through false weights and measures. The whole society will be surrounded by hunter-like people and heretics of evil habits and conduct of life.
54. When the close of the Yuga is imminent, men will be in a minority and there will be majority of women. People will be begging of one another many times.
55. When the Yuga wanes away there will not be anyone who helps in return for another’s help. There will not be any one who does not injure and spoil others, whose words are not harsh; who is straight-forward and who is not malicious.
56. When the close of the Yuga sets in, its characteristic feature is apprehension of danger etc. Then the earth will be void without wealth.
57. Rulers will not be protectors though they are (expected) to be protectors. They will take away jewels (and valuables) of others and molest their men’s wives.
58. People will be lustful in their minds. They will be evil-minded, base and fool-hardy, addicted to criminal and reckless acts. They will be roguish with all good activities
destroyed. They will keep their hairs loose and untied. They will not be sympathetic.
59-63. At the close of the Yuga, men less than sixteen will be begetting and women less than sixteen will be giving birth to children.
When the close of the Yuga is imminent Śūdras with perfectly white sparkling teeth wearing ochre-coloured robes, with clean shaven heads will subdue their sense-organs and practice piety.334
There will be thieves stealing plants and corn, clothes and garments. Some thieves will rob other thieves. There will be a robber taking away valuables from another robber.
When knowledge and holy rites have disappeared, when the whole world has become inactive (in religious matter), worms, rats and serpents will be attacking and harassing men.
Welfare, health and capability will permanently be difficult to obtain.
Countries afflicted by hunger and fear will be eagerly waiting for Kauśikas (persons who can find out hidden treasures). Affected by misery, the maximum span of life will be only hundred years.
64. In the Kali Yuga, all the Vedas are seen and not seen (i.e. not read and understood clearly). Yajñas afflicted only by sins and evils, become spoiled.
65. After the advent of the Kali age, many types of heretics crop up. They may be Buddhists wearing ochre-coloured robes, Jainas, Kāpālikas and others who sell the Vedas. Still others are those who sell holy centres of pilgrimage.
66. There are others who are the enemies of the system and discipline of the castes and stages of life. All these heretics are born when the Kali Age steps in.
67. Then Śūdras become experts in interpreting affairs concerning religious activities and they study the Vedas. Kings1
born of Śūḍras’ wombs begin to worship and perform horse-sacrifice.
68. Then the subjects accomplish something either by-killing women, children and cows or by killing one another or by robbing one another.
69. The conduct and activity in the Kali age is declared as a Tāmasa activity because of too much of affection for sinful deeds. People are short-lived with constant narrations of their own misery. Their bodies are short and lives too are short owing to sickness.
70. At that time the practice of killing children in the womb comes into vogue due to enmity. Hence, span of life, strength and beauty become reduced after the advent of Kali Yuga.
71. At that time, men attain Siddhi within a short time. Blessed and excellent twice-born ones will practise piety and devotion at the close of the Yuga.
72-73. These excellent Brāhmaṇas practise the holy rites laid down in the Śrutis and Smṛtis. They practise without any malice or envy.
In the Tretā, the Dharma practised for the whole of the year bears fruit. It is declared that the same Dharma practised for a month in Dvāpara bears fruit. The intelligent devotee practising the same for a day, attains the desired fruit in the Kali Yuga.335
This is the condition in the Kali age. Understand (the state of affairs) in the Sandhyāṃśa (the transitional period between two Yugas).
74-76. Siddhis prevalent during the Sandhyās of Yugas become reduced to three-fourths in the following Yugas Siddhis prevalent, in the Yugas become reduced to three-fourths in the following Sandhyās. The characteristics of the Sandhyās become stabilised in the Sandhyāṃśas after being reduced to three-fourths.
Thus when the period of Sandhyāṃśa at the end of (a set of four) Yugas arrives, (the lord appears) as their chastiser.1
He rises up for the purpose of slaying the wicked Bhṛgus. He is called Pramati336 and he belongs to the Lunar race.
77-80. In the previous Svāyambhuva Manvantara, he had been born of a part of Mādhava (Viṣṇu).
For a full period of twenty years, he wandered over the Earth taking with him an army along with horses, chariots and elephants. Surrounded by hundreds and thousands of Brāhmaṇas wielding weapons, he killed all the Mlecchas all round along-with all those kings, the heretics born of Śūdra women. The lord exterminates those heretics. Everywhere he kills all those who are not scrupulously religious.
81-84. The lord who was strong and who annihilated all the Mlecchas slew these also—People who were born of parents of different castes, those who depended on them, the Udīcyas (Northerners), Madhya Deśyas (Persons of middle lands), Parvatīyas (Mountain-dwellers), Prācyas (Easterners), Pratīcyas (Westerners), those who walk about on the ridges of the Vindhya mountains, Dākṣiṇātyas (Southerners), Draviḍas along with Siṃhalas (Ceylonese), Gāndhāras, Pāradas, Pahlavas, Yavanas, Śakas, Tuṣāras, Barbaras, Cīnas (Chinese), śūlikas, Daradas, Khaśas, Lampākāras, Katakas and different tribes of Kirātas. The powerful lord wielding the discus slew all these barbarous people.
85-86. Invisible to all the living beings, he wandered over the whole earth. The lord was born of a part of lord Mādhava. In the former birth he was very valorous and he was well known by the name of Pramati. In the first Kali Yuga, he was born in the Gotra of the moon.
87. He began (the victorious march) when he was aged thirty-two. For twenty years he continued to slay men and all other living beings everywhere.
88-89. Annihilating every thing by his ruthless activity, he made only seeds to remain on the earth. He managed to subdue the Vṛṣalas who were generally sinful, by making them angry1
with one another on sudden provocations. Thereafter, in the region between the Gaṅgā and the Yamunā, he established his camp of rest along with his followers.
90. Thereafter, when the Kalpa elapsed, he went back to his eternal abode along with his army after exterminating Mleccha kings by thousands.
91-92. When the period of Sanḍhyāṃśa arrived towards the end of the Yuga, only a few subjects remained here and there. They were unfortunate fellows with planets adverse to them. Many of them were greedy and they collectively struck and injured one another.
93. There. was anarchy. When the close of the Yuga was imminent, the subjects were afflicted by mutual fear.
94. They were agitated and bewildered. They left their houses, wives and relatives. They never cared for their lives.
(They were not hopeful about their ability to survive). Even without reason, they became very miserable.
95. When the Dharma based on Śruti and Smṛti became extinct, the people killed one another, devoid of bounds of decency, affection, shame and friends and allies.
96. When virtue ceased to exist, the people were afflicted and they were reduced to a size of twenty-five (as against 52 Aṅgulas in height). Agitated and distressed they found their sense-organs out of gear. They had to forsake their children and wives (and run away).
97. People oppressed by drought had to abandon their agricultural activities. They were miserable. Leaving their own native lands they began to stay in the bordering districts.
98. They were compelled to resort to rivers, marshy places, near the seas and mountainous regions. Extremely miserable, they sustained themselves by means of meat, roots and fruits.
99. They used to wear leaves, bark-garments or hides of antelopes. They observed no holy rites. They had abandoned their families. They had fallen off from the systematic discipline of the castes and stages of life. They had been adopting the terrible practice of Saṅkara (mixing of castes by means of
indiscriminate inter marriage etc.). They had reached such a plight. Only a very few such people survived.
100. They were oppressed with old age, sickness and hunger. Owing to misery, they reached a stage of abject dejectedness. From this dejected state, they reached the state of pondering over the same. Pondering took them to a state of equanimity.
101. Through the state of equanimity, they had the realisation of the Ātman. Through this knowledge, they acquired piety and devotion. Thus those who survived the last stage of the Kali age, acquired tranquility and control of sense.
102. When the close of the Yuga was undergoing transformation, they became quiescent as though they were asleep or inebriated day and night after making the mind enchanted (and insensible).
103-106. Owing to the power of the inevitable future, the Kṛta Yuga set in. When the holy Kṛta Yuga began to function, the subjects pertaining to the Kṛta Yuga were born of those who survived from the Kali Yuga. Those Siddhas who remained then, began to move about invisibly. They established themselves there along with the seven sages. The Brāhmaṇas, the Kṣatriyas, the Vaiśyas and the Śūdras were those, who were remembered as seeds. (They were intended to be the nucleus for the succeeding generation). At that time they became identical with those who were born in (the closing stages of) Kali. They were devoid of any difference. The seven sages recounted Dharma to them as well as to others.
107. That (Dharma) is equipped with the conduct of life of the different castes and stages. It is of two types: Śrauta (as laid down in the Vedas) and the Smārta (as laid down in the Smṛtis). The object in the Kṛta age remained thus as persons with holy rites.
108. When the Dharmas of Śrauta and Smārta varieties had been pointed out to the people of Kṛta Yuga, some of them remained till the close of the Yuga for the sake of establishing Dharma.
109-110. The sages remain in authority over the whole of the Manvantara. The grasses of the forests are burned by
the forest fires but their roots are unaffected. Just as fresh shoots of grass grow from these roots so also the people of Kṛta Yuga grow from the people of the Kali age.
111. Thus there is an uninterrupted series of Yugas, with the connection of a Yuga with another unbroken, till Manvantara comes to a close.
112. Happiness, span of life, strength, beauty, virtue, wealth and love—these are reduced to three-fourths in each of the succeeding Yugas.
113. The achievement of piety of the Yugas becomes reduced in the Sandhyāṃśas. Thus is the Pratisandhi (transition between the two Yugas) that had been mentioned by me (before), O Brāhmaṇas.
114-119. By means of this alone should all the sets of four Yugas be reckoned.
This repetition of sets of four Yugas multiplied by a thousand constitutes what is called a day of good Brahmā. The night too is declared as extending to this much period. Here there is straight-forwardness and state of being insentient in all living beings till the end of the Yuga.
This alone is remembered as the characteristic feature of all Yugas. The sets of four Yugas multiplied by seventyone and gradually transformed is called Manvantara.1 Whatever occurs in one set of four Yugas happens in the others also in the same manner and in the same order.
In the same manner, differences also are produced in every creation. They are restricted to thirty-five and they are remembered as neither less nor more. So also the Kalpas have the same characteristic features as the Yugas. This alone is the characteristic feature of all the Manvantaras.
120. Just as the repetitions of the Yugas had come into vogue since a long time owing to the intrinsic nature of the Yuga, so also the living world (world of living beings) being transformed through decrease and increase does not remain (the same permanently).
71 sets of four Yugas constitute a Manvantara. The verses that follow constitute an elucidation of Dhātā yathāpūrvam akalpayat. (The creator arranged or created everything as before.)
121-124. Thus the characteristics of all the Yugas, past and future in all the Manvantaras have been mentioned succinctly. Know that, by means of the (discription of) a Manvantara, all the other Manvantaras have been explained and also one Kalpa is described by means of (the description of) another. Similarly in the future ones, inference should be carried out by one who knows. In all the Manvantaras past and future, all the beings are of equal identifications in regard to names and forms.
125. The Devas of eight classes who are the lords in this Manvantara, the sages and the Manus—all these are equal in regard to the purpose (served by them).
126-127. Thus the lord always evolves the classification of castes and stages of life in the former Yugas and arranges the intrinsic features of the Yugas.
The classifications of castes and stages of life, the Yugas and the Siddhis of the Yugas have been recounted as necessary consequence. Now, understand the creation of the Sṛṣṭi (Creation of the living beings).
I shall mention the situation in the Yugas in detail and in -due order.
1. Learn from me the different subjects viz. Asuras, Serpents, Gandharvas, Piśācas, Yakṣas and Rākṣasas, that are born in (different) Yugas.1 2 337 338
2-4. Understand in which Yuga their nativity takes place and how long do they live.
The Piśācas, the Asuras, the Gandharvas, the Yakṣas, the Rākṣasas and the Serpents who are born in the Kṛta Yuga have their height and girth equal.
The height of the joyous divine beings is ninety-six Aṅgulas according to the measure of their own figures. It has become so due to the nourishment (?) It is taken as their natural measure.
5-7. Human beings existing in the Sandhyāṃśaka are shorter by seven times seven Aṅgulas than the height of the Devas and Asuras (?)
The height of Devas and Asuras in hundred and fifty eight Aṅgulas is remembered by those born in the Kali, age.
It is remembered by persons born in Kali (that their height) from head to foot is eighty-four Aṅgulas of their own fingers.
8. This height of human beings becomes reduced in the Yugāṃśaka (transitional period between two Yugas) in all the Yuga periods past and future.
9-10a. Man is regarded to be eight spans high with his own fingers as unit.
He who is nine spans high from head to foot and has arms extending as far as the knees is worshipped even by the Devas (gods).
10b-11a. By means of the same activity1 (?) the increase and decrease in the different Yugas of the height of cows, horses, elephants, buffaloes and immobile beings, should be understood.
11b-12a. The hump of the cattle is seventy-six Aṅgulas high. The height of elephants is declared as hundred and eight Aṅgulas in full.
12b. The height of trees is remembered as a thousand Aṅgulas without forty Aṅgulas and fifty Yavas.2 1 2 339 340
13-14a. The constitution of the bodies of the Devas is similar to that of the body of human beings. It is realised, if we ponder over reality.
The body that has nothing else to excel it in intellect is called the body of the Devas. So also that which has something to excel it is called human body. Thus have been described the living beings divine and human.
14b-15. The body of Devas is said to be endowed with the excellence of intelligence. Similarly, the body of human beings is also possessed of excellences (of intelligence and others).
16-19. The beings—animals, birds and immobile ones—are useful ones. For example—the cows, the goats, the sheep, the horses, the elephants, the birds and the trees—these are useful in holy rites. Hence, they are worthy of Yajñas in every respect. They are born in the abodes of gods. Hence, they are of the same form.
The auspicious forms of the Devas are such as could enjoy as they wished. They became happy with those charming beings mobile and immobile and befitting their own forms and magnitude. Henceforth, I shall narrate the remaining ones called as sats and Sādhus (good ones).
20. The word Sat indicates the Brahman.339 Those who possess it are called Sants due to their similarity with the Brahman.
21 Those who neither become angry nor are too overjoyed in regard to those ten objects of (ten) sense-organs (i.e. five pertaining to the sense-organs and five to the organs of physical activity) and eight varieties of causes—are called jitātmans (those who have conquered their own selves).
22. Inasmuch as Brāhmaṇas, Kṣatriyas and Vaiśyas are engaged in general religious rites as well as in special rites, they are the twice-born castes.
23. One who adheres to the religious duties prescribed for one’s caste and stage of life and one who is happy in practis1 341
ing the path to heaven (?) is called a knower of Dharma (Dharmajña) due to his knowledge of the Dharma as enjoined in Śruti (Vadas) and Smṛtis.
24. A religious student who works for the welfare of his preceptor is called Sādhu (good one) because he strives for the achievement of learning. A house-holder is called Sādhu because he gathers together the requisites for his house-hold.
25. A Vaikhānasa (forest-hermit) is declared as Sādhu because he achieves power of penance in the forest. The striving recluse is remembered as Sādhu because he accumulates and achieves Yogic power.
26. Thus the religious student, the householder, the forest-dwelling hermit and the recluse are all called as Sādhus because they achieve the Dharmas of their respective stages of life.
27. Neither the Devas nor the Pitṛs, neither the sages nor the human beings understand the point “This is Dharma—This is not”, because of different points of view (?)
28. The words Dharma and Adharma mentioned here refer to the rites.342 Auspicious rite is remembered as Dharma. Inauspicious rite is declared as Adharma.
29. The root ^Dhṛ is used in the sense of Dhāraṇa (Holding, Sustaining) and (Dharma means that which sustains us). In the sense of Adhāraṇā (non-sustenance) and Amahatva (Nongreatness) the word Adharma is mentioned.
30. That Dharma which takes us to what we desire (and what is good for us) is taught by the preceptors. It is also taught by the preceptors that Adharma has adverse and undesirable fruits.
31. They call these persons Ācāryas1 343 (preceptors) viz.—old men devoid of greadiness, Self-possessed persons devoid of arrogance and straight-forward persons who have been educated and well disciplined.
32. He himself practices (Dharma). He establishes the code of good behaviour and he gathers together (and masters) the various scriptural texts—he is therefore, called Ācārya.
33-34. Two types of Dharma have been laid down by Brāhmaṇas conversant with Dharma viz. Śrauta and Smārta.
The Smārta Dharma pertains to the conduct of life of people of different castes and stages of life, Yamas (controls of the sense-organs) and Niyamas (observances). After learning from the previous persons (or after instructing the previous ones) the seven sages expounded the Śrauta Dharma.
35. The Ṛk, Yajus and the Sāman constitute the Śruti. They are the limbs of the Veda. It was after remembering the code of conduct of life in the previous Manvantara that Manu expounded his Smṛti.
36. Hence, Smārta Dharma is declared as the Dharma that differentiates the castes and stages of life. These different types of Dharma are called Śiṣṭācāra.
37-39. The word Śiṣṭa is derived from the word Śeṣa (Remainder). They call what remains by the word Śiṣṭa.
Those righteous persons who survived in the Manvantara and continued to stay were Manu and the seven sages. They remained there for sustaining the worlds. Those who remain for the sake of Dharma are called Śiṣṭas. In every yuga, this Dharma has been practised very well by the Śiṣṭas (survivors) viz. Manu and others who have already been, referred to by me before.
40. The study of the three Vedas, agricultural operation, administration of justice, performance of sacrifice, special duties of the people of different castes and stages of life are practised by Śiṣṭas again and again.
41-43a. Since they have been practised by the previous persons they are Śiṣṭācāra and righteous activity as well.344
The following eight meritorious activities also are characteristically Śiṣṭācāra viz. charitable offerings, truthfulness, auste1
rity, knowledge, learning, sacrifice, renunciation (of the world) and departure from one’s household and sympathy. Since the Śiṣṭas (the remaining ones, or the well-disciplined ones), Maṇu and the seven sages practise these in all the Manvantaras, they are, therefore, declared as SŚṣṭācāra.
43b-44. It should be known that a Dharma is called Śrauta if it is traced to the Śruti. It is called Smārta if it is traced to the Smṛti. That which refers to sacrifice and Vedas, is called Śrauta Dharma and that which concerns the activities and duties of the people of different castes of life is called Smārta.
I shall mention the characteristic features of Dharma with regard to each part.
45. This is the characteristic sign of truthfulness viz. After seeing an event and on being asked, he (a person) does not conceal the fact and states it exactly as it has happened.
46. Celibacy, chanting of Mantras, vow of silence and observance of fast—these constitute the form of Tapas (Penance). It is extremely terrible and very difficult to achieve.
47. The collection of sacrificial materials, Havis (ghee) offerings, Ṛk, Sāman and Yajur Mantras, Ṛtviks (sacrificial priests) and Dakṣiṇās (monetary gifts and fees) is called Yajña.
48. The perfect vision of impartiality between oneself and all living beings whether for welfare or distress—is remembered as Dayā (Mercy, Sympathy).
49. If a person, on being sccolded or struck does not scold or strike in retaliation either verbally, mentally or physically—this attitude is remembered as Titikṣā (forbearance) and Kṣamā (patience).
50. Refraining from taking other man’s belongings well protected by their owners but abandoned in their excitement, is glorified as Alobha (absence of greed).
5Í. Non-indulgence in sexual intercourse, absence of thought thereof, avoidance of prattling about it, receding from all activities (connected with it is Brahmacarya (celibacy). It is called a penance without any vulnerable point.
52. If man’s sense-organs do not function falsely either for his own sake or for others’ sake that is the sign of Śama
Quiescence and Restraint of passions.
53. If a person, is obstructed (and hence disappointed) in regard to the object of sense-organs (ì.e. five sense-organs and five organs of action) or eight-fold causes, but he does not become infuriated, he is considered to be Jitātman (one who has conquered his own self).
54. If a person feels that he must give away unto a deserving person whatever is desired most by him, or the money that has come down to him duly and justly, that is the characteristic sign of Dana (charitable offering).
55-56a. Dana is of three types, Kaniṣṭha (base) Jyeṣṭha (superior) and Madhyama (middling). Among them, that which is conducive to salvation is the superior one. That which is only for the sake of achieving ones’ own selfish ends is the base one. Sharing (of one’s possessions) with all living beings out of sympathy is the middling.
56b-57a. The Dharma regarding the discipline of the four castes and stages of life is laid down by the Śrutis and Smṛtis. What is not antagonistic to Śiṣṭācāra (the practice of well-disciplined cultured people) is also Dharma, approved by good learned men.
57b-58. Absence of hatred toward what is not liked by one, approval of what is (desirable and) desired, and turning away from pleasure, excessive agony and distress is Viraktatā (absence of passion).
Relinquishing of all committed actions along with the omitted ones is called Sannyāsa (Renunciation).
59-61a. (Defective Text). Giving up of both auspicious and inauspicious activities is called Nyāsa or (Relinquishment. Unmanifest particular things are Vikāras (Transformations) in the matter of insentient objects (?) Perfect understanding of the distinctness of the sentient and the insentient, is called Jñāna (Knowledge). These are remembered as the characteristic features of different parts of Dharma by sages conversant with the principles of Dharma, in the previous Svāyambhuva Manvantara.
61b-62. I shall describe unto you the procedure of Manvantara as well as Cāturhotra and Cāturvidya (Holy rites).
Different Śruti is assigned to different Manvantara.
63-65a. Ṛk, Yajus and Sāman (are assigned to different Manvantaras) in the same manner as deities are assigned. In spite of the procedure of annihilation of all living beings, Śatarudriya, the procedure of Hotra as well as Stotra (Hymn, Prayer) function as before.
The Stotra is of four types: Dravyastotra (Eulogy of materials), Guṇa-Stotra (Eulogy of quality) Phala-stotra (Eulogy of fruit) and the fourth one Ābhijanaka-Stotra (Eulogy of Abhijanas).
65b. In all the Manvantaras, Brahmā sets in motion the four types of Stotras in regard to the Devas even as they come into being. Thus the origin of the collections of Mantras is of four types.
66-68. As the sages perform the severe and extremely difficult penance, the Mantras of different Vedas—Atharva, Ṛk, Yajus and Sāman appear before them severally in the same manner as in the previous Manvantaras. They appear in five ways viz.—owing to non-contenḍedness, owing to fear, owing to misery (pain), owing to happiness and owing to grief.
69. These Mantras appear before the sages casually because of the (supreme) vision of the sages named Tāraka (that which redeems). I shall state the Ṛṣitva (state of sage-hood) of the sages along with the characteristics.
70. Among the past and future ones, it is said (that) there are five types of sages. Hence, I shall recount the origin of the sages.345
71-73. When the Guṇas were in (a state of) equilibrium, when there was the annihilation of everything, when there was no classification of the Vedas, when everything was full of darkness and it could not be indicated or specified particularly (the pradhāna) unintelligently functions for the sake of Cetana (Sentient one). It functions through the intellect of the sentient one and through consciousness (?) Both of them function like1
the fish and the water. The Sattva1 (? Tattva) presided over by the sentient one functions in the nature (Guṇas).
74. On account of the cause, its effect functions in the same way. The object functions due to the subject. The Artha (meaning) functions due to its (state of possessing an Artha).
75. Within the time (?) when it should take place the Bhedas (differences) of the nature of Karaṇa2 (sense-organ) become realised. Then Mahat and other principles manifest themselves gradually.
76. The Ahaṃkāra (Ego) was evolved out of Mahat and from it the Bhūtas (Elements) and the Indriyas (sense-organs) were born. The different Bhūtas were mutually born out of the elements.
77-82. The effect and the cause3 (sense-organs) suddenly get transformed itself. Just as the sparks and particles come out of the fire-brand simultaneously, so also the Kṣetrajñas (Individual Souls) come out of their Material cause at the same time.
Just as íhe glow-worm is suddenly seen in blinding darkness.so also the transformed (Kṣetrajña) from the unmanifest shines like the glow-worm. It is great and embodied. The (all) knower became stationed there itself at the entrance to the Dvāraśālā (Hall of entry) where the great and embodied one was present. Beyond the vast expanse of darkness, the Mahat is perceived on account of its disparity. The Sruti says—"“He stationed himself there. The learned one (the knowing one) was stationed at the end of Tamas (darkness)
When it (the Avyakta) transformed itself, Buddhi (Intellect) appeared in four ways viz. Jñāna (Knowledge) Vairāgya (Absence of attachment), Aiśvarya (Prosperity, masterliness) and1 2 3 346 347 348
83-86. He is called Mahātman (the great Soul) by good people, because it is the transformation of the body1(?)
Since he lies within the body, he is called Puruṣa. Due to his knowledge of the Kṣetra (field, body) he is called Kṣetrajña. Since he lies within intelligently he is of the nature of consciousness. The non-sentient Vyaktā-Vyākta (manifest-cum-nonmanifest) is encompassed for the sake of achievement (?).
Thus the Kṣetrajña (individual Soul) is Vivṛtta (transformed one) and it is equipped with the knowledge of the Kṣetra (field, i.e. the body).
Simultaneously with Vivṛtti (transformation) the Ṛṣi himself excessively activises (Param arṣayate) Avyakta (the unmanifest one). Therefore, it has the Paramarṣitva (the state of being a great sage).
87. It is from the root ^ṛṣ that means “to go” that the name has been derived at the outset. It is considered that it has ṛṣitā (the ṛṣi-hood) as it is self-born.2
88-90. They are born of God himself, they are the mental sons of Brahmā.
Since on being born, the great Mahat principle was surrounded by them, since those self-possessed persons went round the Mahat principle by means of their good qualities, hence they are called Maharṣis. They are the supreme viewers (seers) of the Buddhi (Intellect). They are the sons of Īśvaras (gods) both mind-born as well as bosom-born. They go beyond (or get under control) Ahaṃkāra (Ego) and penance. Hence they are Ṛṣis.
92. The Tanmātras (subtle elements) and Satya (the reality) are also realised by those sages of great prowess. Hence, those seven sages are the seers of the ultimate truth.1 349
93. They are the sons of Ṛṣikas. They should be known as sons of sages since they realise (Ṛṣanti) the Ṛta (The great truth of the cosmos) and the particularities (Viśeṣas) factually.
94-95.349 Hence, those seven sages also are called sages because they see the vast extent of the Śruti. The following are the five classes of sages having the knowledge of the particular Ātmans viz. (1) Avyaktātman (the Unmenifest Ātman) (2) Mahān Ātman (the Soul called Mahat) (3) Ahaṃkārātman (the Ātman of the cosmic Ego) (4) Bhūtātman (the Ātman of the living beings or elements) and (5) Indriyātman (The Ātman of the Sense-Organs), listen to them by their names.
96-97. Bhṛgu, Marīci, Atri, Aṅgiras, Pulaha, Kratu, Manu, Dakṣa, Vasiṣṭha and Pulastya. These ten were mentally born of god Brahmā. They are themselves masterly and powerful ones. Since they are considered as supreme as well as sages they are Maharṣis.
98-100. The following sages are the sons of Īśvaras. Understand them. Kāvya (Śukra), Bṛhaspati, Kaśyapa, Cyavana, Utathya, Vāmadeva, Apāsya, Uśija, Kardama, Viśravas, Śakti, Vālakhilyas and Arvata. These sages are said to have attained the state of sages by means of penance. Understand Ṛṣikas, the sons of sages born of womb.
101-103. Vatsara, Nagṛhū, Bharadvāja, Dīrghatamas, Bṛhaduktha, Śaradvata, Vājaśravas, Śuci, Vaśyāśva, Parāśara, Dadhīca, Śaṃśapa, Rājā (King) Vaiśrvaṇa—these are called Ṛṣikas. They attained sage-hood on account of their truthfulness. They are remembered as Īśvaras, Ṛṣis and Ṛṣikas.
104-106.1 350 351 All these are the composers (seers) of Mantras. Understand them entirely; Bhṛgu, Kāvya (Śukra), Pracetas,
Ṛcika, Ātmavān, Aurva, Jamadagni, Vida, Sārasvata, Ārṣṭiṣeṇa, Yudhājit, Vītahavya, Suvarcas, Vainya, Pṛthu, Divodāsa, Bādhyaśva, Gṛtsa and Śaunaka. These nineteen sages are Bhṛgus (i.e. the descendants of Bhṛgu). They are expounders of Mantras.
107-111. The following are the thirty-three excellent members of the family of Aṅgiras viz. Aṅgiras, Vaidyaga, Bharadvāja, Bāṣkali, Ṛtavāka, Garga, Śini, Saṅkṛti, Purukutsa, Māndhātā, Ambarīṣa, Yuvanāśva, Paurakutsa, Trasaddasyu, Dasyumān, Āhārya, Ajamīḍha, Tukṣaya, Kapi, Vṛṣādarbha, Virūpāśva, Kaṇva, Mudgala, Utathya, Sanadvāja, Vājaśravas, Ayāsya, Cakravartin, Vāmadeva, Asija. Bṛhaduktha, Dīrghatamas and Kakṣivān.
112-114. All these are composers of Mantras. Understand the Kāśyapas. (Sages of Kaśyapa group): Kāśyapa, Vātsara, Naidhruva, Raibhya, Asita and Devala—these six are the expounders of Brahman.
Atri, Arvasana, Śyāvāśva, Gaviṣṭhira. Āvihotra, Dhīmān and Pūrvātithi—these are called Atris. They are great sages and composers of Mantras.
115-116. Vasiṣṭha, Śakti, Parāśara, the fourth one Indrapramati, the fifth one Bharadvasu, the sixth one Maitrāvaruṇi and the seventh one Kuṇḍina—these seven members of the family of Vasiṣṭha should be known as expounders of Brahman.
117-122. Viśvāmitra, (the son of Gādhi), Devarāta, Udgala, Madhucchandas the learned, the other sage Aghamarṣaṇa, Aṣṭaka, Lohita, Kata, Kola, Devaśravas, Reṇu, Pūraṇa and Dhanañjaya—these thirteen righteous persons should be known as the excellent members of the Kuśika family.
Agastya, Dṛḍhāyu and Vidhmavāha—these three sages are Brahmiṣṭhas (fully engrossed in the meditation on Brahman and having excellent penance and of excellent reputation.
Manu the son of Vivasvān (Sun) and King Pururavas the son of Ilā, these two excellent Kṣatriyas should be known as expounders of Mantras.
Bhalandana, Vatsa and Saṃkīla—these three are composers of Mantras and are remembered as the most excellent ones among Vaiśyas.
Thus the Mantras composed by the sages are said to be ninety. The sages are Brāhmaṇas, Kṣatriyas and Vaiśyas. Understand the Ṛṣiputras (sons of sages).
1. The sons of Ṛṣikas should be known as the sons of the sages. They, are the expounders of the Brāhmaṇas. (Scriptural texts). Understand them by names.
2-4. The Śrutarṣis (sages distinguished by knowledge of the Vedas)—the most important among them—are mentioned briefly.352 They are Bahvṛca, Bhārgava, Paila, Sāṅkṛtya, Jājali, Sandhyāsti, Māṭhara, Yājñavalkya, Parāśara, Upamanyu, Indrapramati, Māṇḍūki, Śākali, Bāṣkali, Śokapāṇi, Naila, Paila, Alaka, Pannaga, Pakṣaganta (and others). The Śrutarṣis are eighty-six in number.
5-6. These Brāhmaṇas are the most important among Bahvṛcas who are distinguished for their knowledge of Vedas.1 353
Vaiśaṃpāyana, Lauhitya, Kaṇṭhakāla, Avaśāvadha(?) Śyāmāpati, Palāṇḍu, Ālambi and Kamalāpati. Their disciples and the disciples of their disciples constitute the eighty-six Śrutarṣis.
7-8. O Brāhmaṇas, these Brahmanical sages are called Adhvaryus of the Caraka Branch of Black Yajurveda1:—Jaimini, Bharadvāja, Kāvya, Pauṣyañji, Hiraṇyanābha, Kauśilya, Laugākṣi, Kusumi, Lāṅgalī, Śālihotra, Śaktirāja and Bhārgava.
9-11. The preceptor of those who sing Sāman Mantras is King Pururavas, the son of Ilā.3 Forty-six other sages, together with their disciples are also Śrutarṣis.
Kauśīti, Kaṅkamudga, Kuṇḍaka, Parāśara, Lobhālobha the pious-souled, Brahmabala, Kranthala, Madagala and Mārkaṇḍeya who is conversant with Dharma—these ninety should be as Hotravad Brahmacārins (? i.e. Religious students performing Homas).
12-14a. After the expounders of Mantras and Brāhmaṇas, the Adhvaryus of the Caraka branch of Black Yajurveda (are to be understood).3 Calūbhi, Sumati, Deva-vara, Anukṛṣṇa, Āyus, Anubhūmi, Prīṭa, Kṛśāśva, Sumūli and Bāṣkali—these are prominent Adhvaryus of Carakādhvaryakas. They are Brahmacārins (celibate ones) worthy of being paid obeisance.
14b-17a. Śuka the learned son of Vyāsa, Lauki, Bhūriśravas, Somāvi, Atunāntakya (?), Dhaumya and Kāśyapa, The forest-dwellers viz. Ilaka, Upamanyu, Vida, Bhārgava, Madhuka, Piṅga, Śvetaketu, Prajādarpa, Kahoḍa, Yājñāvalkya, Śaunaka, Anaṅga and Niratāla—these are Madhyama Adhvaryus.
17b-20. The following arc the ladies capable of expounding the Brahman: Aditi the mother of the Devas, Jalāpā, Mānavī, the two splendid celestial damsels viz. Urvaśī and1 2 3 354 355 356
Viśvayoṣā, Mudgalā, Anujīvā, Tārā of great fame, Prātimedhī, Mārgā, Sujātā, Mahātapā (of great penance), Lopāmudrā who is conversant with Dharma and Kauśītikā. The celestial damsels are of approved beauty.
Thus the important children of the sages have been mentioned by me.
21-22. They are the founders of the branches of Vedic Schools. Therefore, they are regarded as sages. They are known by these names also—Īśvaras (Masters), expounders of the Mantras, Ṛṣis and Ṛṣikās. The sons of the sages are the expounders of Kalpas (Ritualistic texts) and of Brāhmaṇas, along with the sons of Īśvaras, Ṛṣis and Ṛṣikas.
23-32. Similarly, understand the statements as to their visions of the Mantras.354
The Mantra, which is that which is equipped with command (? authoritative) is advaita (non-ḍualistic), that has deep resonant sound is Dīpta. The Mantra named Liṅga (Symbol) is perfectly direct perception. What is called Paridāna (Devotion) is that which has become the soul of all living beings.
They know that the statement which indicates the meaning mentioned in the Nirukta (semantics, one of the ancillary subjects of the Vedas) as Svāyambhuva. Whatever is associated with some Mantra is along with the case endings of substantives (?)
That which is directly spoken is considered to be the statement of Ṛṣis. It mostly consists of different words from the Nigamas (Vedas) and Nipātas (Particles, indeclinables, exceptional forms of words).
That which is a great statement is remembered as the statement of Ṛṣikas.
That in which the words are not very clear, that in which there are many doubts is the statement of Ṛṣiputras. All of them are lamentations (or all lamentations also are such).
That which mainly consists of Hetu (Reason) and Dṛṣṭānta (example) is (called) Citraśabda (one with diverse words).1 357
That which has no sense, that which is not praised by anyone and that which is feeble—this statement is Mānuṣa (human).
(Persons) well-known as Miśras attained the status of the sages on account of their prowess. For the sake of prosperity they are born of different castes (?) by means of drawing and attraction (?) They have the knowledge of the past, present and future. They cure the misery of birth.
Those statement of Miśras is capable of activising the strength of the preceptor.
The who are composers of scriptural texts, those who go everywhere, due to their greatness, and those who possess the intensity of very great penance are considered as sages. They are Bṛhaspati, Śukra, Vyāsa and Sārasvata.
33-35. Vyāsas arc those who compose scriptural texts. They are remembered as Vedavyāsas. Since, although they are born later (i.e. younger in age), they are superior to the earlier ones in their intellect; since they are richly endowed with prosperity, they are, therefore, remembered as Ṛṣis (sages).
In the matter of the conception of a sage neither the period nor the age is the authoritative criterion.
A (younger) person is some times seen, superior-most in intellect, since even a boy who is elderly (i.e. mature) in intellect is a learned sage.358
36. They call this Ṛk Mantra: viz. the same foot in the middle is used with the full complement of words and their end is properly distributed.
37. They call this Yajus Mantra: viz. the Mantra is not measured by means of syllables in the foot but by means of Karaṇa (Rhythmical pause) and its end possesses syllables in excess.1 359
38-39. The following seven adjuncts of a Sāman Mantra are called Sapta Vindhyas360 viz. (1) Hrīṃkāra (2) Prastava
(beginning) (3) Praṇava Oṃkāra) (4) Gita (Song) is the fourth one (5) the fifth one is Prati-Hotra. (6) They call the sixth one Upadrava (7) Nidhana (? end). Without Hrīṃkāra and Praṇava it is called Pañcavindhyā.
40-41. (Defective text) On saying “Brahmaṇe Dharma” (Dharma is for the sake of the Brahman), that which is implied and indicated then is considered Āśāsti (Blessing). Paridevanā is lamentation. Narration of a question out of anger or hatred—this is laid down as the characteristic sign of the Mantra among all Vidyās.
42-43. Mantras characterised as Ṛk, Yajus and Sāman are said to be nine types:—Mūrti (form), Nindā (censure), Praśaṃsā, (praise), Ākrośa (scolding), Toṣa (contentedness), Praśna (question), Anujñā (permission) and Ākhyāna (narrative and modes of blessing).
I shall mention the different types of Mantras falling into twenty-four classes.
44-46. The following are the twenty-four types of Mantras:
(1) Praśaṃsā (Praise) (2) Stuti (Eulogy) (3) Ākrośa (Rebuking) (4) Nindā (Censure) (5) Paridevanā (Lamentation) (6) Abhiśāpa (Curse) (7) Viśāpa (Revocation of a curse) (8) Praśna (Question) (9) Prativacas (Reply) (10) Āśis (Blessing) (11) Yajña (Sacrifice) (12) Ākṣepa (Reviling) (13) Arthākhyāna (Narration of the meaning) (14) Saṃkathā (Conversation) (15) Viyoga (Separation) (16) Abhiyoga (Attack) (17) Kathā (Story) (18) Saṃsthā (Situation) (19) Vara (Boon) (20) Pratiṣedha (Denial) (21) Upadeśa (Advice) (22) Mamaskāra (Obeisance) (23) Spṛhā (Desire) and (24) Vilāpa (Lamentation).
Thus the twenty-four types of Mantras are mentioned.
47-48. Ten modes or formations of the Brāhmaṇas, which had been laid down formerly by the sages conversant
with the principles of Yajña, are as follows—Hetu (Reason) Nirvacana (Specific explanation) Nindā (Censure) Praśasti, (Praise) Saṃśaya (Doubt), Nidhi (Deposit) Purākṛti (Previous action), Purākalpa (Previous Kalpa), Vyavadhāraṇa-Kalpanā (Conception of ascertainment), Upamā (Comparison).
49. This is the characteristic feature of a “Brāhmaṇa” in regard to persons of all (vedic) branches.
50. Or it can be derived from the root Hinoti meaning “to go” when the meaning has been arrived at. Nirvacana means-determination of the meaning of a statement.
51. Preceptors call it nìndā where there are words of censure in finding fault.
52. “This is this. This is not this”. Where there is indecision like this, there is Saṃśaya (Doubt). “This should be done like this”. This is called Vidhi (Rule, Mode).
53. “This is the utterance of so and so (Lit. of others and others) This is mentioned by learned men as Purākṛti (? Precedent). This object that is completely out of view (in distant past) is called Purākalpa (A story of the past).
54-56. The word ‘Purā’ indicates what has gone by. If due to its being over in the days of yore the story of the past is decisively fixed by means of Mantras, Brāhmaṇas, Kalpas (Ritualistic texts) and Nigamas (Vedas) of pure expanse it is called Vyavadhāraṇa Kalpanā (conception of ascertainment). “Just as this, so also that”, “This is like that” this is called Upamā (comparison). This is the tenth characteristic feature of the Brāhmaṇa.
Thus, at the outset, the characteristic feature of the Brāhmaṇa has been laid down by learned men.
57-58. The commentary of that Mantra as pointed out by the Brāhmaṇas who know it, has been mentioned word by word. The application of Mantras is duly laid down in the holy rites. The word Mantra is derived from the root Mantrayati
and Brāhmaṇa (scriptural text) is derived from the word Brāhmaṇa (Bṛṃhaṇa?)
Those who know Sūtra (aphorism) say that it must be brief with very few words, unambiguous, full of meaning and comprehensive. It must not contain any unwanted interpolation. It must be free from blame.
1. On hearing his words, the sages asked Sūta thereafter “How were the Vedas classified once again, O highly intelligent one, recount that to us.”
2. In the Dvāpara Yuga that had gone before in the Svāyambhuva Manvantara, god Brahmā said to Manu:—“O highly intelligent one, protect the Veda.
3. The Yuga has changed, O dear one. The twice-borns have become deficient in energy and vigour. All of them have been duly enveloped by the defects of the Yuga.
4. Due to the Yuga, its extent is seen to have been reduced. What has been spoken in the Kṛtayuga has been, reduced to a ten-thousandth part.
5. The vigour, the splendour and the strength—everything has become very much diminished. Everything perishes. The Veḍic rites have to be performed. Let there not be the destruction of the Veda.
6. If Veda meets with destruction, the Yajña (institute) will be destroyed. When the Yajña is destroyed the Veda will (automatically) be destroyed. Then everything perishes.
8. On being told thus, Manu who was engaged in what was conducive to the welfare of all the worlds, said “So be it.” Then the lord divided the Single Veda of four feet into four divisions.
9-10. It was at the instance of Brahmā as well as with a desire for the welfare of all the worlds (that he divided the Veda). Therefore, I shall narrate to you all the classification of the Vedas in accordance with the current Manvantara. It is by adopting the mode of inferring what is beyond perception by means of what is (actually) perceptible, that we decide things of the past. O excellent ones, understand that.
11-13. In this Yuga, Vyāsa, the son of Parāśara, the scorcher of enemies, who was well known as Dvaipāyana was the eternal part of Viṣṇu.
12. Urged by Brahmā, he began to recount the Veda in this Yuga. For the purpose of (preserving the continuity of) the Vedas, he took four disciples viz. Jaimini, Sumantu, Vaiśampāyana and Paila the fourth one. There was a fifth (disciple) also along with these viz, Lomaharṣaṇa.
14-16. With due formality, he accepted Paila as the listener (i.e. disciple) unto the Ṛgveda, O Brāhmaṇa, Vaiśaṃpāyana as the expounder of the Yajurveda; he accepted Jaimini as the disciple for the Sāmveda and the meaning (of its mantras). Similarly, he accepted Sumantu, the excellent sage, as the disciple for the Atharvaveda. The saintly lord accepted me as the disciple for Itihāsas, Purāṇas and Kalpavākyas.
17. The Yajurveda was one and whole. He divided it into four. There was Cāturhotra361 (four types of sacrificial duties) therein, and he ordained Yajña thereby.
18. He ordained Ādhvaryava (the work of the priest Adhvaryu) by means of Yajur-Mantras and the Hautra (the1
work of the priest Hotṛ) by means of Ṛk Mantras; he performed Audgātra (the work of the priest Udgātṛ) by means of Sāman Mantras and the duty of Brahmā (the presiding priest) by means of Atharvan Mantras.
19-20. Thereafter, by picking out the Ṛk. Mantras, he composed the Ṛgveda. By selecting Hotṛka Mantras, the lord of the Universe composed the Yajurveda. He composed Sāmaveda by means of the Sāman Mantras and thereby he got the work of Udgātṛ performed. He performed all the rites of the king by means of the Atharvaveda.
21. By means of narratives and subsidiary narratives, folksongs, utterances from Kalpa texts etc. Vyāsa who was an expert in the meanings of the Purāṇas composed the Purāṇa Saṃhitā.
22. Whatever remained he included it in the Yajñrveda and associated Yajña with it. This is the definite conclusion in the scriptural texts that it (came to be called) Yajñrveda on account of Yajana (Sacrifice).
23~24a. Since the feet (of mantra verses) are excessively long, the Yajur Mantras are very intricate. This Veda with excessive vigour is utilised by a hundred Ṛtviks who have perfectly mastered the Vedas. It is with this that the horse-Sacrifice is fully developed.
24b. Taking up the Ṛk-Mantras, Paila classified them into two groups.362 After composing two Saṃhitās the eminent
preceptor handed them over to his two disciples—one to Indrapramati and the other one to Bāṣkala.
26. The excellent Brāhmaṇa, Bāṣkala composed four Saṃhitās and taught his disciples who were eagerly engaged in serving him and who were desirous of his welfare.
27. The four Saṃhitās are as follows: The first branch is Bodhyā; the second branch is Agnimātṛ; the third one is Pārāśarī and the last one is Yājñavalkyā.
28. Indrapramati, the excellent sage taught one (undivided) Saṃhitā. He taught the highly fortunate and famous Māṇḍukeya.
29-30. That sage of great fame taught his eldest son Satyaśravas. The renowned sage Satyaśravas taught his son Satyahita. Satyahita taught his son Satyaśrī who was noble-souled and who was eagerly devoted to truthfulness and piety.
31. Satyaśrī had three disciples who had great brilliance, were learned, and were eagerly devoted to the clear grasp of the scriptural texts.
32-33. Śākalya was the first among them. Another one was Rathītara and the third one was Bharadvāja the son of Bāṣkala—these were those who made the Śākhās (of that Veda) function (and flourish).
Śākalya (also known as) Devamitra was haughty and arrogant on accounṭ of his knowledge. O Brāhmaṇa, he was slain during the Yajña of Janaka.
34-35. How was that sage who was haughty and arrogant on account of his knowledge slain during the horse-sacrifice of Janaka? How did the argument begin? Why did it start at
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all? With whom was the argument done? Mention all these as they had’ happened as it is known to you.1
36. There was a great assemblage (of learned men) during the horse-sacrifice of Janaka. Many thousands of sages came there.
37-38. All of them were desirous of watching that Yajña of the saintly king Janaka. On seeing the Brāhmaṇas who arrived, he had his curiosity aroused—“Who is the most excellent Brāhmaṇa among these? How can I come to that decision?” After thinking thus, the king hit upon an intelligent plan.
39-41a. He brought the following articles (as gift) viz. A thousand cows, plenty of gold, villages, jewels and maidservants. The king then announced to the sages, “O sages of excellent fortune, I bow down my head unto all of you. The wealth that has been brought here is for the most excellent one -among you. O excellent Brāhmaṇas, know that my wealth is for you.”2
41b-45. On hearing the words of Janaka and on seeing the most valuable wealth, those sages well-versed in the Vedas became greedy. They were desirous of seizing the same.
They challenged one another in their height of arrogance due to Vedic knowledge, with their mind dwelling on the riches displayed. They began to quarrel and claim thus—“This wealth (ought to) be mine. This is mine and not yours”. Another said: “Say, why do you swagger”.
Owing to the fault of wealth, they began to argue in “various ways.* 2 363 364
But there was another scholar there who was a great seer and also the son of god Brahmā, called Yājñavalkya. He was endowed with great splendour; he was a great ascetic and was the most excellent among those who had realized Brahman. Yājñavalkya who was born of a part of Brahmā, proclaimed loudly:
46. He said to his disciple who was the most excellent among the knowers of Brahman, “Take this wealth, O dear one and take it home. There is no doubt about it that this is mine.
47. I am the sole arguer in all arguments. No one else is equal to me. If any learned man is not pleased (with this) let him challenge me without delay.”
48. Then the vast expanse of the ocean-like crowd of Brāhmaṇas became agitated like an ocean in the deluge. Thereupon, Yājñavalkya who was absolutely calm and normal said smilingly:
49. “O learned men, do not get angry. All of you are speakers of truth. Let us speak (i.e. argue) in accordance with our capacity, trying to understand each other”.
50-51. Thereafter, their arguments were accepted with many words and thousands of splendid meanings originating from subtle vision (of Branches of Philosophy). There were examiners engaged by the king. They were endowed with good qualities, embellished with places of spiritual learning both of the worldly matters as well as in the Veda (i.e. they had competence in secular as well as religious topics for discussion).
52. The arguments between the noble-souled scholars began for the purpose of winning the wealth. All the sages were on one side and Yājñavalkya was on the other.
53. Thereafter, all those sages were individually asked by the intelligent Yājñavalkya. They did not reply. (They were unable to reply).
54. After conquering all the sages, that (sage) of great intellect, a mass of Vedic wisdom, suddenly spoke to Śākalya, the originator of arguments.
55. “O Śākalya, sp eak out what is relevant. Why do you remain (silent) meditating. The stake has been deposited
by the Yajamāna (i.e. the King on whose behalf they are to perform sacrifice etc.) and has been taken away and held by me”.
56. On being attacked thus, his face and eyes became red like copper due to anger. In the presence of the sages he spoke to Yājñavalkya accompanied by his man (i.e. the disciple1).
57. “Slighting us as well as other excellent Brāhmaṇas like blades of grass, you wish to seize for yourself the gift of wealth of great value, as a prize for learning”.
58. On being spoken thus by Śākalya, Yājñavalkya said to him,—“Know that the strong point of Brahmiṣṭhas (persons engrossed in the meditation on Brahman) is the vision (insight) of the principles of learning and objects of reality.
59. Love or desire has its association with wealth. Hence we love wealth. Brāhmaṇas are Kāmapraśnas (those who can ask whatever they wish). Hence, we speak out the question as we please.
60-61. This is the reward of the saintly king. Hence, the gift of wealth has been taken away by me”.
On hearing these words (of Yājñavalkya), Śākalya became extremely infuriated. In order to ask the question as he pleased, he spoke these words to Yājñavalkya—“Now reply to me factually whatever question (I am pleased to ask) pointed out by me.”
62. Then a great argument took place between those two knowers of Brahman. More than a thousand questions were put then by Śākalya.
63. Even as the other sages listened—Yājñavalkya replied everything. Śākalya had no further argument or question. Yājñavalkya spoke to him.
64. “Answer at least one question put by me, O Śākalya as I please.
In this disputation with the stake of (the wealth offered1 365
by Janāka as bait) or instantaneous death here (if you fail to reply1).
65. Which is well associated with the subtlest of knowledge—Sāṅkhya or Yoga? which is more important, the path of spirituality or the path of meditation?”2
66. Then the question was put forward by the intelligent Yājñavalkya. Unable to know it (and reply), Śākalya had to court death.
67-68. Thus, it is remembered that Śākalya became distressed in the course of his explanation of the question.
Thus a great dispute took place among (the sages) seeking wealth. There were arguments between the sages and Yājñavalkya.
Yājñavalkya took away the gift of wealth after establishing his own fame. Surrounded by his disciples (that learned sage) of great self-control went home.
1. Vā P. 60.58b reading is more explicit:
2.The last question of Yājñavalkya to Śākalya in the Bṛhad. Upa was about Aupaniṣada Puruṣa and not about the superiority of the path of Sāṅkhya (spiritual wisdom) or Yoga (path of meditation) as in this Purāṇa.
1. Śākalya (otherwise known as) Devamitra, an intelligent noble-soul, a leading Brāhmaṇa who was the foremost* 1 2
among those who were conversant with the Vedas, composed five Saṃhitās.1
2. He had five disciples viz. Mudgala, Gokhala, Khalīyān, Sutapas and the fifth his dear (child) Śaiśireya.
3. The excellent Brāhmaṇa (?) expounded three Saṃhitās viz. Śāka, Vaiṇa and Rathītara. He composed a fourth (work) the Nirukta.
4. He had four disciples viz. Paila, Īkṣalaka, Śatabalāka the intelligent and Gaja, O excellent Brāhmaṇas.
5. Bharadvāja, son of Bāṣkala, expounded three Saṃhitās. He had three noble-souled disciples endowed with good qualities.
6. They were, Tvāpanāpa the intelligent, Pannagāri the wise one and the third one Ārjava. All of them were praiseworthy, of holy observances due to the power of penance.
7. They were devoid of passion. They had great splendour. They were perfect masters of the Saṃhitās.
Thus have been described the Bahvṛcas by whom the Saṃhitās were made to function.
8-9. The disciple of Vaiśampāyana composed Yajurveda. Eighty-six splendid Saṃhitās367 were expounded by him. He gave
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them to his disciples and they grasped them in accordance with the injunctions. One of them, Yājñavalkya of supreme power of penance, was excluded368 (? by the preceptor).
10. There were eighty-six disciples, the propounders of diverse Saṃhitās and there were three different kinds in everyone of them.
11. The three kinds in the splendid last variety of Veda are the (I) Northern (2) of the middle region and (3) the eastern one.
12-13. Śyāmāyani became the leader of the Udīcyas (Northerners). Āsuri is remembered as the first founder of (the Vedic branch) of the middle region. Ālambi is the foremost among the Prācyas (Easterners). There are (thus) the three regional heads.1 369
Thus the Carakas, the Brahman expounders of the Saṃhitās have been described.
14. Why are they (called) Carakādhvaryus? Tell the reason factually. What is the (rite) observed (by them)? For what reason did they attain the status of Caraka.
15. The sages had some work to do, O excellent Brāhmaṇa. After reaching the top of the Meru, they conferred with one another as follows:
16. “If any excellent Brāhmaṇa does not turn up here within seven days, he shall (have to) perform (expiation for) Brāhmaṇa-slaughter (Brahma-Hatyā). This is proclaimed as our stipulated condition.”
17. Thereafter, all of them excepting Vaiśaṃpāyana went to the place where the assemblage had been fixed. (They attended along with all the members of their groups).
18. At the instance of the Brāhmaṇas, he performed (the atonement for) Brahma-Hatyā. After calling together all the disciples he said:—
19. “Perform (the expiation of) Brahma-Hātyā on my behalf, O excellent Brāhmaṇas. All of you gather together and utter the words conducive to welfare, as desired.
20. “I shall perform it single-handed. Let these sages stand by. Purified by my own penance, I shall lift it up with my power”.
21. On being told thus, he (Vaiśampāyana) became angry and expelled Yājñavalkya. He said “Return to me every thing that has been learned by you”.
22. On being told thus, (the sage) the most excellent one among the knowers of Brahman, vomited out the Yajur Mantras that had perceptible forms and had been smeared with blood.
23. Thereafter, the Brāhmaṇa meditated upon the sun-god and propitiated him. The Veda that had come up went over to the sun and stayed there.
24. The sun-god who was pleased with him gave unto Brahmarāti (i.e. Yājñavalkya who had the fund of Vedic knowledge) those Yajur Mantras that had gone up to the Solar sphere.
25-27. Mārtaṇḍa (the Sun) gave those Yajur-Mantras to the intelligent Yājñavalkya who had assumed the form of horse.370 (Some) Brāhmaṇas study those Yajur Mantras by some means or the other. The Mantras had been given to (Yājñavalkya) who had assumed the form of a horse. Hence, those Brāhmaṇas became Vājins. Those by whom (the expiation for) Brahma-Hatyā had been observed are remembered as Carakas because they had performed (Caraṇāt) the atonement. The disciples of Vaiśampāyana are detailed as Carakas).1 371
Thus these Carakas have been recounted. Now understand the Vājins.
28-30. There are fifteen Vājins. They are the disciples of Yājñavalkya viz.—Kaṇva, Baudheya Madhyandina, his son, Vaidheya, Addha, Bauddhaka, Tāpanīya, Vatsa, Jābāla, Kevala, Āvaṭī, Puṇḍra, Vaiṇoya and Parāśara.1 These are mentioned as Vājins. They are fifteen excellent men. The branches of Yajur Mantras should be known as one hundred and one.
31. Jaimini taught his son Sumantu.2 Sumantu taught his son Sutvan.
1. Cf. the list of disciples of Yājñavalkya in CVS. p. 32 as that list somewhat differs from the list in the Bd. P.
2. VV. 31-55.give the genealogy of Sāmaveda Teachers. It is different from that in CVS. Our text gives it as follows:
TODO: TABLE
32-33. Sutvan taught his son Sukarman. Sukarman quickly studied a thousand Saṃhitās and expounded them to a thousand disciples who had the splendour of the sun. As they were studying during the days (when they should not be studied) Indra slew them.
34. Thereafter, for the sake of his disciples he performed Protest fast unto death (Prāyopaveśana). On seeing him furious, Indra granted him a boon.
35. “You will have two disciples of great vigour and unequalled splendour. Let those two extremely intelligent (disciples) study the thousand Saṃhitās.
36-38. O excellent Brāhmaṇa, these highly fortunate gods (Devas) have become furious”.
After saying this to Sukarman of great fame, the glorious Vāsava (Indra) saw that the anger of the Brāhmaṇa had calmed down and (so) the lord vanished suddenly. His disciples were
King Hiraṇya-nābha
Prince Kṛta
Composed 24 Saṃhitās (taught one to each student) 11
|
Senior disciples |
Junior Disciples | |
|
1. Rāḍi |
1; |
Śālī (Vaiśala in Vā.P.) |
|
2. Rāḍavīya (Mahāvīrya in Vā.P.) |
2 |
Aṅgulīya |
|
3. Pañcama |
3. |
Kauśika |
|
4. Vāhana |
4. |
Śālimañjarī |
|
5. Talaka |
5. |
Pāka (Kāpiya in Vā.P.) |
|
6. Māṇḍuka (Pāṇḍaka in Vā P.) |
6. |
Śadhīya |
|
7. Kālika |
7. |
Kāṇini |
|
8. Rājika |
8. |
Pārāśarya |
9. Gautama
10. Ajabasta
11.Soma-rājāyaṇa
12. Puṣṭi
13. Parikṛṣṭa
14. Ulūkhalaka.
It may be noted that the number of disciples is 22, to make it 24, we must add their teachers Hiraṇya-nābha and Kṛta.
Lastly this Purāṇa differs considerably from the CVS in names of teachers, of the Sāmaveda (vide CVS, pp. 43-46).
(1) The intelligent and highly excellent Brāhmaṇa Pauṣyañji and the second one (2) Hiraṇyanābha alias Kauśalya who was a. king. Pauṣyañji taught half a thousand (i.e. 500) Saṃhitās.
39. The splendid disciples of Pauṣyañji were known by the name Udīcya Sāmans. Kauśilya studied five Saṃhitās called Sattvas1 (?)
40. The disciples of Hiraṇyanābha are remembered as Prācya Sāmagas. The four disciples of Pauṣyañji were Laugākṣi, Kuśumi, Kuśīdi and Lāṅgali. Now understand the different branches of these.
41. The different branches of (the school of) Laugākṣi are Nāḍāyanīya, Tāṇḍiputra (son of Taṇḍi), from him a fine scholar named Anovaina, Susahas son of Sakoti, and Sunāman. Understand these as the members of the different branches of the school of Laugākṣi.
42-44. Kuśumi had three disciples viz. Aurasa, Parāśara and the brilliant Nābhivitta. Thus, the Kausumas are remembered of three types.
Śauriṣu and Śṛṅgiputra (son of Śṛṅgi)—these two observed holy rites for a long time.
Rāṇāyanīya and Saumitri were experts in Sāma Veda, Śṛṅgiputra of great penance expounded three Saṃhitās.
45. Vaina, Prācīnayoga and Surāla were excellent Brāhmaṇas. Kauthuma Pārāśarya (son of Parāśara) expounded six Saṃhitās.
46. Āsurāyaṇa and Vaiśākhya were devotedly attached to the elderly Vedic scholars.
The intelligent Patañjali was the son of Prācīna Yoga.
47. The branches of (the school of) Kauthuma, son of Parāśara are remembered as six. Lāṅgala (otherwise known as) Śālihotra expounded six Saṃhitās.
48. Hālini, Jyāmahāni, Jaimini, Lomagāyani, Kaṇḍu and Kohala—these six are remembered as the followers of Lāṅgala.
49. These were the disciples of Lāṅgali and Saṃhitās1 372
were founded and promulgated by them. One alone, a prince Kṛta (was made) the disciple of Hiraṇya-Nābha.
50. He composed twentyfour Saṃhitās. The foremost among bipeds expounded them to his disciples. Understand their names.
51-55. Rāḍi, Rāḍavīya, Pañcama, Vāhana, Talaka, Māṇḍuka, Kālika, Rājika, Gautama, Ajabasta, Somarājāyana, Puṣṭi, Parikṛṣṭa and Ulūkhalaka (were the elder ones). The younger ones were Śālī, Aṅgulīya, Kauśika, Śālimañjarī, Pāka, Śadhīya, Kānini and the virtuous soul Parāśarya—Thus the Sāmagas have been recounted.
Among all the Sāmagas, Pauṣyañji and Kṛta arc declared as the most excellent ones. They were expounders of Saṃhitās.
O Brāhmaṇas! Sumantu divided Atharvan into two and gave them to his disciples.372
56-58. He gave Kabandha the black (Atharvan Mantra). That scholar Kabandha classified it into two even as he listened to it and passed them on, one to Pathya and the second to Devadarśa. That lordly sage classified it into four. Devadarśa’s four disciples were Moda, Brahmabala, Pippalāda and Śaulkāyani was the fourth one. He was conversant with
Dharma and he was established (and engrossed) in penance. All these four disciples of Devadarśa were firm observers of holy rites.
59. Know that the further excellent classification of Pathyas is three-fold. (The disciples were) Jājali, Kumudādi and the third one is remembered as Śaunaka.
60. Śaunaka divided the Saṃhitā into two and handed over one to Babhrū. The intelligent sage transferred (taught) the second Saṃhitā to (a disciple) named Saindhavāyaṇa.
61-62. Saindhava (otherwise known as) Muñjakeśya split into two the Saṃhitā already divided into two.
The excellent divisions373 374 of Atharvan Saṃhitā are as follows:—Nakṣatrakalpa, Vaitāna, the third one Saṃhitā-Vidhi, the fourth one the Kalpa of Aṅgiras and the fifth one Śāntikalpa.
63-65. O excellent sages, Khaḍga2 (?) expounded the Purāṇa along with me.3
The following are said to be my disciples who cling closely to the Purāṇas viz. Ātreya, the intelligent Sumati, Kāśyapa, Akṛtavraṇa, Bhāradvāja, Agnivarcas, Vasiṣṭha, Mitrāyu, Sāvarṇi, Somadatti, Suśarman and Śāṃśapāyana. Three Saṃhitās were composed by three of them.
66. Kāśyapa, Sāvarṇi and Śāṃśapāyana are the composers of Saṃhitās. My Saṃhitā shall be the fourth one. These four are the original (purāṇa) Saṃhitās.
67. All of them have four Pādas (feet/sections). All of them have the same import. In the alternate reading, they are futile in the same way as the branches of the Vedas.1 2
68-69. All of them comprise four thousand verses except Śāṃśapāyanikā. Laumaharṣaṇikā is the original one. Kāśyapikā is the next one. Sāvarṇikā is the third one embellished with straight-forward statements and themes. The Śāṃśapāyanikā Saṃhitā is embellished by impressive and inspiring-themes.
70.1 There are altogether eight-thousand and six hundred Ṛk Mantras. There are fifteen, ten and ten more Ṛks (35 i.e. altogether 8635).
71-73.2 Along with the Vālakhilya and Suparṇa hymns they are stated to be seven3 (?)
The Sāman Mantras altogether are eight thousand and fourteen. The Sāmagas sing this along with the Āraṇyakas and “Ho-Ha”4.
The Ādhvaryava consists of twelve thousand verses2 and Yajur Mantras. Vyāsa composed as many Yajur and Brāhmaṇa Mantras along with Grāmya (rural), Āraṇyaka (Forest) and recitation of sacred texts (scriptural divisions).
74. Henceforth, there is the qualifying adjective Pūrvā (former) for the Kathās (Stories) (?). The Ṛk, Brāhmaṇa and Yajus are remembered as containing Grāmya, Āraṇyaka Mantras (?).
75. So also the additional hymns known as Khilas and Upakhilas of the disciples of Hari-dru. Similarly, the additional* 3 4 375 376 377
Mantras of Taittirīyas are remembered as Parakṣudras (every short verses like Kṣudra sūkta).
76. In the Veda of Vājasaneyākas, the total number of Ṛk Mantras is reckoned as one thousand nine hundred. The Brāhmaṇa portion is four times that.378
77. The total number of Yajur Mantras and Ṛks is eight thousand eight hundred and eighty, along with Śukriya (Sāmas belonging to Pravargya and) Khila (Additional) Mantras according to Yājñavalkya.
78-81. Similarly, listen to (the number of verses) of Cāraṇa Vidyās (a school of Atharva Veda) along with its extent (number).
The total number of Ṛks (according to various Śākhās) is said to be six thousand twenty-six.1 379 Yajur Mantras, it is said, are somewhat more than this.
There are eleven thousand ten Ṛks.
There are ten thousand and eighty Ṛks.
There are one thousand and thirty Ṛk Mantras according to the authorities.
This much is the extent of Ṛk Mantras.
Another thing about Atharvan Mantras. It is the conclusion that according to Bahvṛcas the Atharvan Mantras are five thousand.
82. It should be known by the sages that there are a thousand more excepting twenty (i.e. nine hundred and
eighty). What is said here is in accordance with Aṅgirasas.380 They have Āraṇyakas also.
83. Thus, the number is reckoned. The different branches are mentioned. The originators of the branches and the causes of difference (are also mentioned).
84. There are differences of branches (of Veḍic schools} in all the Manvantaras in this manner. The Śruti (as uttered by) Prajāpati is eternal. These are remembered as their alternative recensions.
85-86. On account of the fact that the Devas are not eternal, the Mantras originate, again and again.1 381 The differences among the Śrutis during Dvāpara Yugas have been recounted.
Thus, after classifying the Vedās and handing them over to his disciples, the godly excellent sage went to the forest for performing penance.
87-89a. These different schools of Vedic branches have been evolved by his disciples and the disciples of his disciples.
There are fourteen Vidyās (Lores) viz. the six Vedāṅgas (Ancillary subjects), the four Vedas, the Mīmāṃsā and Nyāya Vistara (Logic), Dharmaśāstra and Purāṇa (Mythology).
Four more lores viz. Āyurveda (Medicine), Dhanurveda (Science of archery) Gāndharva (Musicology), these three together with Arthaśāstra (Economics, Political economy) constitute (along with the former ones) the eighteen lores.382
89b-90a. It should be known that Brahmarṣis are the earliest ones, thereafter the Devarṣis and then the Rājarṣis.383 Thus the sources of origin of the sages are three.
90b-91. Expounders of Brahman (or Veda) are born in the five families viz.—Kāśyapas, Vasiṣṭhas, Bhṛgus, Aṅgirasas and Atris.
Since they approach (ṛṣanti) Brahmā, they are remembered as Brahmarṣis.
92-95. The Devarṣis are the sons of Dharma, Pulastya, Kratu, Pulaha, Pratyūṣa, Deva (Prabhāsa as per Vā.P.) and Kāśyapa. Know them by name.
The Devarṣis (divine sages) Nara and Nārāyaṇa are the sons of Dharma; the Vālakhilyas are the sons of Kratu; Kardama is the son of Pulaha; Kubera is the son of Pulastya; Dala is the son of Pratyūṣa; Nārada and Parvata are the sons of Kāśyapa.
They are remembered as Devarṣis because they approach the Devas.
96. The kings born of the family of Manu, the family of Pururavas, the scions of the families of Ikṣvāku and Nābhāga—these should be known as Rajarṣis (saintly kings).
97. Since they approach the subjects befriending and delighting them, they are called Rājarṣis.
Brahmarṣis devoid of impurities are remembered as those who are well established in the region of Brahmā.
98. The splendid Devarṣis should be known as those who are well established in the world of the Devas.
All Rājarṣis are considered to be those (who are) well established in the world of Indra.
99-103. I shall tell the characteristics of those who, on account of their nobility of birth, penance and ability to utter (compose and recite) mantras, are proclaimed as Bramharṣis (Brahmanical sages), divine sages (Devarṣis) and Rājarṣis (Royal sages).
They have the knowledge of the past, present and future; they invariably utter the truth; they are self-contented, self1
enlightened and famous on account of their penance; they are able to realise everything even while in the womb; they compose and recite Mantras, are able to go everywhere on account of their masterly super-power; they are Devas, Brāhmaṇas and Kings—those who have acquired all these are considered to be sages.
Seven of them with seven characteristic good features are remembered as the seven Sages.384
104-106. They are long-lived; they compose Mantras; they have divine vision acquired from Īśvara (God); they have started their own lineage; they are perpetually engaged in the enlightenment and can perceive things directly; they have six holy rites; they are modest householders; they deal with every one impartially, faultlessly and in a manner that they cause good religious acts. They sustain themselves by means of tasty exudations prepared by themselves and not all base; they are intelligent householders; they live deep inside the forests.
107. In Kṛta and the other Yugas, at the very outset the establishment of the four castes and stages of life is carried out by all of them.
108. In the early years of the advent of Tretā-Yuga again, these seven sages introduce and establish the division of social classes (Varṇas) and stages of life everywhere.
109-110. Heroes and warriors are born again and again in their lineage. The father begets a son and the son later on becomes a father(?). Thus the line continues without a break till the end of the Yuga. The number of these householders is said to be eighty eight thousand.
111. These (householders) resort to the Pitṛyāna to the South of Aryaman (Sun). They take wives unto themselves and perform Agnihotra sacrifices and they are remembered as causes of progeny.
112. The householders are innumerable. They resort to cremation grounds. Eighty-eight thousand of them are placed in the Northern path.1
113. They are the sages with sublimated sexual impulses and it is reported that they have reached heaven. Composers of Mantras and Brāhmaṇas are born at the end of the Yuga.
114-115. Thus, they are repeatedly reborn in the Dvāpara Ages. They are the composers of Kalpa texts (Ritualistic Texts) and different scriptures and treatises on Ārṣa-Vidyā1 (Lores pertaining to the Sages).
Vedic rites are put into practice by them again and again, in the Dvāpara Yugas in the Vaivasvata Manvantara.
116. The vedas were classified twenty-eight times by the great sages.2 During the first Dvāpara, the Vedas were classified by the self-born lord himself.
117. During the second Dvāpara, Prajāpati was the Vedavyāsa (classifier of the Vedas). In the third Dvāpara, Uśanas was the classifier and Bṛhaspati (was such arranger) in the fourth.
118. Savitṛ was the classifier in the fifth Dvāpara; lord Mṛtyu is remembered (as the Vyāsa) in the sixth Dvāpara. Indra (did the same) in the seventh and Vasiṣṭha in the eighth.
119. Sārasvata in the ninth, Tridhāman in the tenth; Trivarṣā in the eleventh and Sanadvāja (was the Vyāsa) thereafter (i.e. in the 12th).
1. bhāsya-vidyās ‘Commentatorial Lores’ in Vā P. 61.3.2 * 4 * * * * * * * 12 385 386 387 388 389 390 391 392 393 394 395
120. Antarīkṣa (was Vyāsa) in the thirteenth; Dharma in the fourteenth; Traiyāruṇi in the fifteenth and Dhanañjaya in the sixteenth.
121. Kṛtañjaya in the seventeenth; Ṛjīṣa in the eighteenth; after Ṛjīṣa, Bharadvāja was the Vyāsa and Gautama (was so) after Bharadvāja.
122. After Gautama it was Uttama; Haryavana is remembered (as Vyāsa) thereafter; Vena was after Haryavana and Vājaśravas is remembered (as Vyāsa) thereafter.
123-124. Somamukhyāyana was after Vājaśravas and Tṛṇabindu thereafter. After Tṛṇabindu it was Tataja; Śakti is remembered (as Vyāsa) after Tataja; Parāśara (was so) after Śakti. Jātūkarṇa came thereafter and Dvaipāyana is remembered (as the Vyāsa) thereafter.
125-126. Thus twenty-eight Vedavyāsas are the ancient ones. In the future Dvāpara, when Dvaipāyana Vedavyāsa passes away, Droṇi [Droṇī?] of great power of penance, shall become Vedavyāsa. In the future also there will be the classifications of branches (of Vedic Schools).
127-128. Brahmā had acquired Brahman. (Vedic knowledge) that is imperishable by means of penance. Holy rite is also acquired by means of penance and fame by the holy rite. Again, truthfulness is acquired by splendour and the imperishable Bliss is acquired by truthfulness. The pure, immortal Brahman, the imperishable Bliss, is enveloped and pervaded by Satya (Truth). Brahman alone is called Amṛta (nectar immortal).
129. It is eternal, determined as this one-syllabled Om alone. It is designated as the Brahman on account of its greatness or (inconceivable) vastness and its quality of firmness.
130. Obeisance to that Brahman that is established in Praṇava (i.e. Oṃkāra); that is remembered again and again as Bhūr, Bhuvaḥ, Svaḥ in the Vedas—the Atharvan, Ṛk, Yajus and Sāman.
131. Obeisance to that excellent Brahman that is designated as the cause of annihilation and origination of the Universe and that is the esoteric secret beyond Mahat.
132. It is unfathomable, unlimited and imperishable or inexhaustible. It is the source of origin of delusion of the Universe. It gets the aims of human life realised through illumination and activity.
133. It is the firm support of those who have the knowledge of Śāṅkhya system; it is the goal of those who have perfect control over their minds and sense-organs; it is mentioned as Avyakta (unmanifest one); the Brahman is the eternal material cause Prakṛti.
134. It is indicated and extolled as (by means of the following terms): Pradhāna (chief), Ātmayoni (source of the origin of the self), the mysterious secret Being or Consciousness; Avibhāga (undivided), Śukra (pure), Akṣara (imperishable) and Bahudhātmaka (that which appears as multiformed).
135. Perpetual and repeated obeisance unto that Supreme Brahman. In the Kṛta Yuga (as) there is no religious rite, how can there be persons who have not done their religious duties?
136-142. Whatever is done once in the world, that which is committed and omitted, what should be heard and what is heard, whether good or bad, what should be known and pondered over, what should be touched and eaten, what should be seen or beard or smelt somehow (is Brahman itself).
What is shown by it is understood by the Devarṣis. Who is competent to seek and find out what has not been pointed out? It is God alone who has declared all things, everything and every one. Whenever anything is done by anyone, he identifies himself with it.
What is done here before, is not spoken about by another. When something is done by some-one, somewhere and somehow, it is done by it alone (i.e. Brahman). The act (merely) appears to be that of the doer.
Virakti (Absence of passion), Atirakti (too much of passion), knowledge and ignorance, pleasure and displeasure, dharma and adharma (virtue and evil), happiness and sorrow, death and immortality, the state of being above, below or at the sides—all these belong (to that Brahman) that is the cause of the unseen (destiny).
143-144. They belong to the self-born lord, the eldest Brahmā Parameṣṭhin (the highest Deity). During the Tretā Yugas, again and again it becomes understandable to every one. What is to be understood as one (the State of being a Single Veda) is divided and classified during Dvāpara Yugas again and again. Brahmā communicated these Vedas at the beginning, during the Vaivasvata Manvantara.
145. Sages are repeatedly born in the Yugas again and again. They compose various Saṃhitās as they are born of each other.
146. Eighty-eight thousand Śrutarṣis are remembered. So many Saṃhitās are repeated again and again.
147. In every Yuga, those Śākhās are classified again and again by those who resorted to cremation grounds and the Southern path.
148. In all the Dvāpara Yugas, the Saṃhitās (are classified) by the Śrutarṣis. These Śākhās are in vogue again and again in their Gotras (families).
149-150. The Śākhās are the same and the composers too are the same. This is true till the end of the Yugas. In the same manner should be understood everything in all the Manvantaras of the past and the future.396
151. There are classifications of Śākhās in all the Manvantaras. They have passed by in the past Manvantaras; they exist in the current Manvantara. Whatever is going to take place will take place in the future Manvantaras. The succeeding one should be understood by means of the preceding one, and both should be understood by means of the current one.
152-153a. The decisive (knowledge) regarding the Manvantara is in the same manner. Thus the Devas, the Pitṛs, the sages and the Manus go up along with the Mantras and return along with them.1
153b-156. All the gods go to and from Janaloka again and again for ten Kalpas. When the time for return arrives, they come into contact with the inevitability of death. Thereafter, they perceive birth full of defects and preceded by ailments. So they return. Their return at that time is due to their seeing the defects. Thus they move to and fro ten times in the course of many Deva Yugas. From the Janaloka they goto Tapoloka, from where they do not return.
157. Thus thousands of Deva-Yugas have passed by. They face death in the Brahmaloka along with the sages.
158. It is not possible to describe them in detail and in due order because time has no beginning and numbers (are endless).
159-163. Manvantaras have elapsed along wilḥ the Kalpas, Sages, Pitṛs and the Devas. They are created at the due period. The Yugas come and go. In this manner hundreds and thousands of Kalpas and Manvantaras have gone by along with the subjects. At the end of a Manvantara there is annihilation and at the end of annihilation there is creation. It is impossible to describe in due order the creation and annihilation of the Devas, Sages, Pitṛs and Manvantaras even in íhe course of hundreds of years.397
Understand the number of years of Manvantara in human reckoning.
164-166. The extent of Manvantaras has been calculated by persons who are experts in calculation. Every Manvantara extends to three hundred and six million seven hundred and twenty thousand years without the extra years (of Sandhyās and Sandhyāṃśas). This calculation of Manvantara is in accordance with human reckoning. I shall mention the Manvantara in accordance with the divine reckoning of years.
167-168. In accordance with the divine reckoning the Manvantara comprises of eight hundred and fifty two thousand years. Fourteen times this period is called Ābhūtasamplava (the. annihilation of all living beings). A thousand sets of four Yugas are proclaimed as a day of Brahmā.1
169-170. After that all the living beings become burned by the rays of the sun. Keeping Brahmā at the head and accompanied by the Devas, Sages and the Dānavas^ they enter lord Nārāyaṇa, the most excellent among the gods. It is he who creates all living beings again and again, at the beginning period of all Kalpas.
171. Thus this is considered to be Sthiti Kāla (period of Sustenance) along with the Devarṣis. Understand the Prati-Sandhi (Intervening periods) of all Manvantaras.
172. What is called Yuga has been recounted by me before, O sinless ones. The period comprising of Kṛta, Tretā etc. is declared as Caturyuga (a set of four Yugas).
173. The lord has said that the period of Manu’s reign consists of seventy-one sets of four Yugas along with the extra years (of the Sandhyās and Sandhyāṃśas).
174. Thus, the characteristic feature of all the Manvantaras past and future has been described by means of the present (current) one.
175. Thus, the creation of Svāyambhuva Manu has been recounted to you. I shall mention its Pratisandhi as well as that of the other.398
176. A Manvantara duly repeats itself as before along with the sages and the Devas on account of the inevitability of events.
177-179a. The lords of the three worlds, the seven sages, the Devas, the Pitṛs and the Manus who had been in existence earlier in this Manvantara, realise the imminence of their death at the time when the period of Manvantara along with the extra years becomes complete. They know that their reign has come to an end. On realising this, they become sad and all of them are eager to go to Maharloka.
179b-180. When that Manvantara comes to a close, when the period of existence is complete, those Devas may stay on for the period of a Kṛta Yuga. Then the future lords of the Manvantara are born.1
181-186a. So also the Devas, the Pitṛs, the sages and Manu.
When the Manvantara comes to a close, when, similarly, the Kali Yuga also comes to an end, the Kṛta Yuga sets in even when the Kaliśiṣṭas (Persons who survive the final stage of Kali) are present.
Just as the continuity of the Kṛta Yuga is remembered as preceded by Kali Yuga by learned men, so also the beginning of Manvantaras is preceded by the ends of Manvantara.
When the previous Manvantara has come to a close and another one has begun, at the beginning of the Kṛta Yuga, the Seven sages and Manu who have survived, remain there biding their time. Their sages who have become exhausted wait for the (incoming) Manvantara in order to celebrate the advent of the new Manvantara and for the sake of progeny.
When the creation of rainfall begins they begin to function as before.
186b-189. When mutually opposed pairs start functioning, when the medicinal herbs have begun to grow, when the subjects devoid of abodes have begun to stay here and there, when the agricultural activities have begun, when piety and virtue have subsided, when the whole world is devoid of gaiety, when the mobile and the immobile beings are ruined (i.e. those that had been ruined before had not been revived), when (the whole society) beginning with the villages and ending with the towns has become devoid of the discipline of classification of castes and stages of life, those righteous men, the seven sages and Manu who have survived from the previous Manvantara, remain ready for their progeny.
190-191. Even as they perform penance extremely difficult to be performed for the sake of progeny, the Devas, the Asuras, the Pitṛs, the sages, the serpents, the ghosts and goblins, the Gandharvas, the Yakṣas and the Rākṣasas are born as before on the death of the earlier persons.
192. Then those who have survived among them viz. the seven sages and Manu begin to expound the behaviour and conduct of life of good men at the beginning of the Manvantara.
193-194. Men begin to perform holy rites along with the Devas. By means of the vow of celibacy they repay the debts unto the sages. By means of progeny they repay the debts unto the Pitṛs, and by means of sacrifice they repay the debts unto the Devas. They abide by the Dharma consisting of the discipline of conduct for (different) castes for a hundred thousand years.
195. After establishing the three Vedas, the process of agricultural operation, administration of justice, pious rites, duties and the practice of all castes of stages of life and after building hermitages (for penance), they thought of departing to the heaven.
196. When the earlier Devas were thus eager to proceed to heaven all of those gods who established themselves perfectly in religion stayed perfectly virtuous.
197. When the Manvantara has passed by, they leave off all their abodes and go along with Mantras to the Maharloka that is free from ailments.
198. They had returned from their authoritative positions. They had acquired mental Siddhis. With perfect control over their sense-organs, they remain waiting for the total annihilation of all the bhūtas (i.e. the end of the universe).
199-200. Then, when the earlier Devas have passed away, when the abodes of the Devas have become vacant in all the three worlds, other Devas who are heaven-dwellers become present here. Thereafter, those who are endowed with the power of penance fill their (vacant) abodes.
201-202. They possess truthfulness, virtue, vow of celibacy and learning. The passing away of the seven sages, of Manu, of the Devas, and of the Pitṛs, of the past and future (has been mentioned) from the beginning. There is no break in the line of their progeny till the termination of the Manvantara.
203. It is in this same manner that the Sthiti (continuance in life) of those persons is also in the same order as. before in all the Manvantaras till all the living beings are annihilated.
204. The characteristic feature of the transitional stage of the previous Manvantaras of the past and future has been mentioned by Svāyambhuva (son of the self-born lord) i.e. (by what is mentioned about the Svāyambhuva Manvantara).
205. The achievements (happenings) of the future Manvantaras depends upon the past Manvantaras. Thus, the unbroken line of progeny continues till the annihilation of all living beings.
206. (Defective Verses). The changes of the Manvantaras are invariably continuous in the Maharloka. The people of the Mahar and Jana worlds proceed to (and establish in) Satya-Loka.
207. By the vision of the (future) happenings there and by the knowledge of the evident manifoldness, those who are established in Satya Loka remain steady there on account of its permanence when there is a change in the period of transition of Manvantaras.
208. With the changes of the Manvantara, they leave the Satya-loka in ultimate end (?). Then on account of earnest devotion and abandonment of Viṣayas (objects of sense) they enter lord Nārāyaṇa alone.
209. In all the repeated changes of the Manvantaras that have been functioning for a long time, the world of living beings does not remain (still or the same) even for a moment. It is due to the characteristic feature of the Fate that the world of living beings undergoes change by way of decrease and increase.
210-211. Thus are the Manvantaras of those Manus of righteous souls and divine vision who are eulogised by the sages. Obtain these directly as composed by Vāyu, by means of a happy mixture of detailed explanation and brief condensation. The Manus have divine power. All the Manvantaras contain saintly kings, divine sages, Brahminical sages, Devas, and serpents. The Manvantaras are duly endowed with the lord of Devas, Seven Sages, Lord of the subjects and Pitṛs.
212-215. It is meritorious to glorify the Īśvaras (Gods). They are born of noble and liberal-minded families. They have great fame. They have flourished on account of their
excellent intellect. They are honoured and worshipped on account of their reputation, lustre and renown.
This (story) is conducive to the attainment of the heaven, it is very holy; it is a great esoteric secret; it is conducive to the birth of a son. This excellent story should be recited during the great Parvan days. It quells misery and it bequeaths longevity.
May the lord of subjects endowed with Yogic power bestow Siddhi on me, because I have glorified succinctly the famous progeny of Aja (the unborn Lord Brahmā) that is holy and that mainly consists of kings, divine sages (or Devas and Sages) and Manu.
Thus the Svāyambhuva Manvantara has been recounted in detail and in due order. What shall I describe again?
1. I wish to hear about the remaining Manvantaras399 in the proper sequence and also about the rulers of the Manvantaras as well as those whose leaders are Śakra (Indra) and (other) Devas.1
2. Understand even as I recount succinctly and in detail about those Manvantaras which have gone by and which are yet to come.
3-5. The following six are the Manus of the past viz. Svāyambhuva Manu at the outset; then Svārociṣa Manu, then Uttama, Tāmasa, Raivata and Cākṣuṣa. I shall mention the eight (Manus) of the future (four of whom are) Sāvarṇi, Raucya, Bhautya and Vaivasvata. I shall narrate these (later on) before Vaivasvata Manu. The five Manus of the past—know them to be Mānasas (Mental Sons).
6-7. I have already recounted to you the Manvantara of Svāyambhuva Manu. Henceforth, I shall mention succinctly the creation of the subjects by the second noble-souled Manu Svārociṣa.400 In the Manvantara of Svārociṣa the Tuṣitas were the gods.
8-12. So also the scholars Pārāvatas. Thus two groups are remembered.
The sons of Kratu (also known as) Svārociṣ were born of Tuṣita. The Pārāvatas were Vāsiṣṭhas (? Sons of Vasiṣṭha). Two groups are remembered (each consisting of) twelve. These twenty-four Devas are considered as Chandajas.
The Tuṣitas are—Divasparśa, Jāmitra, Gopada, Bhāsura, Aja, Bhagavān, Draviṇa of great strength, Āya of powerful arms, Mahaujas of great virility, Cikitvān who was well-known, Aṃśa and Ṛta the twelfth among them. These are glorified as Tuṣitas.1
These were the sons of Kratu. They were Somapāyins (Imbibers of the Soma juice).
13-15. The Pārāvatas were as follows:
Pracetas the shining one, Viśvadeva, Samañja, the famous Ajihma, Arimardana, Āyurdāna, Mahāmāna, Divyamāna, Ajeya of great fortune and grandeur, Yavīyān (younger one) of great strength, Hotṛ and Yajvan. Thus the Pārāvatas, have been recounted. Thus these were the Devas in the Svārociṣa Manvantara.
16. The twenty-four gods were the Somapās (Imbibers of Soma juice) then. Their Indra then was Vipaścit, well-known all over the worlds.
17-18. The seven sages were—(1) Ūrja son of Vasiṣṭha,. (2) Stambha son of Kaśyapa, (3) Prāṇa son of Bhṛgu, (4) Ṛṣabha son of Aṅgiras, (5) Datta son of Pulastya, (6) Niścala Ātreya son of Atri and (7) Arvarīvān son of Pulaha.
19-20. The following are declared as the nine sons of Svārociṣa Manu, viz. Caitra, Kimpuruṣa, Kṛtānta, Vibhṛta, Ravi, Bṛhaduktha, Nava, Satu and Śruta. They were the perpetuators of the line of lord Manu. They have been thus enumerated in the Purāṇas. This is the second Manvantara.
21. These four viz. Manu, the seven sages, the Devas and the Pitṛs—constitute the root (the basis) of a Manvantara, and their descendants are the subjects.
22. The following is the conclusion in the scriptural texts—The deities are the sons of the sages; the Pitṛs are the sons of the Devas, and the sages are the sons of the Devas.
23. The Kṣatriyas and the Vaiśyas (were born) of Manu and the Brāhmaṇas of the seven sages. Thus the Manvantara has been recounted succinctly and not in details.
24-25a. The details of the Svārociṣa Manvantara should be known from that of the Svāyambhuva Manvantara. It is not possible to describe it in details even in hundreds of years, on account of the repeated multiplicity of the subjects in every family.
25b-27a. In the third Manvantara of Uttama,401 five1
groups of Devas are mentioned. I shall mention them. Understand.
They are Sudhāmans, Vaśavartins, Pratardanas, Śivas and Satyas. Each of these groups consists of twelve Devas.
27b-28. The twelve Sudhāmans are called (1) Satya, (2) Dhṛti, (3) Dama (4) Dānta (5) Kṣama (6) Kṣāma (7) Dhvani (8) Śuci (9) Iṣa (10) Ūrja (11) Śreṣṭha and the twelfth one Suparṇa by name.
29-31. The Vaṃśavartins (Vaśavartins) are mentioned as follows: Sahasradhāra, Viśvāyu, the two Samitāras, Bṛhat, Vasu, Viśvadhā, Viśvakarman, Mānasa, Virājasa, Jyoti and Vibhāsa.
The Pratardanas are glorified. They are—Avadhya, Avarati, lord Vasu, Dhiṣṇya, Vibhāvasu, Vitta, Kratu, Sudharman, Dhṛtadharman, Yaśasvija, Rathormi and Ketumān.
32-33. There are twelve other (Devas) worthy of partaking of their shares in theYajña viz. Haṃsasvara, the liberal-minded Pratardana and Yaśaskara, Sudāna, Vasudāna, Sumañjasa, Viṣa, Yama, Vahni, Yati, Sucitra and Sutapas. They are to be known as Śivas.
34-36. Understand the names of the Satya group of gods as they are viz. Dikpati, Vākpati, Viśva, Śambhu, Svamṛḍīka, Divi, Varcodhāman, Bṛhadvapus, Aśva, Sadaśva, Kṣema and Ānanda. These twelve Devas who are worthy of partaking of their shares in the Yajña are recounted as Satyas.
Thus these were the gods in the Manvantara of Uttama.
37.. They were the sons of Uttama, the Prajāpati, the Aṅgiras (?). The Indra (leader) of those Devas was well-known by the name Suśānti.
38. Vasiṣṭha had seven sons well known as Vāsiṣṭhas. All those were the seven sages in the Manvantara of Uttama,
39-40. Uttama the noble-souled Manu had thirteen sons viz. Aja, Paraśu, Divya, Divyauṣadhi, Naya, Devāmbuja, the unequalled Mahotsāha, Gaja, Vinīta, Suketu, Sumitra, Sumati and Śruti.
41. These were the progenitors of the race of Kṣatriyas. This is the third Manvantara. Thus the creation of Uttama has been recounted along with that of Svārociṣa.
42-43. Understand the creation of Tāmasa1 in detail and in due order. In the fourth Manvantara of Tāmasa, the Manu, the sets (of Devas) proclaimed are viz. Satyas, Surūpas, Sudhīs and Haris. Those Devas in the Manvantara of Tāmasa were the sons of Pulastya.
44-48. Each of those sets of Devas consisted of twenty-five (Devas). (Defective text) In that Manvantara the Indriyas (? sense-organs) are remembered as the Devas. It is through the sense-organs that people understand things. The sages affirm (about the sense-organs). They have their testimonies. Manas (the Mind) the eighth one (?) is that at the head.
Śibi of great exploits, is the Indra of those Devas. O excellent ones, understand those seven sages who were in that Manvantara. They were—Kāvya the son of Aṅgiras, Pṛthu the son of Kaśyapa, Agni the son of Atri, Jyotirdhāman the son of Bhṛgu, Caraka the son of Pulaha, Pīvara the son of Vasiṣṭha and Caitra the son of Pulastya.
49-50. The following were the sons of Tāmasa, the Manu viz. Jānujaṅgha, Śānti, Nara, Khyāti, Śubha, Priyabhṛtya, Parīkṣit, Prasthala, Dṛḍheṣudhi, Kṛśāśva and Kṛtabandhu.
Understand the groups of Devas mentioned in the fifth (? second) Manvantara of Svārociṣa.1
51-54. They were Amitābhas, Ābhūtarayas, Vikuṇṭhas and Sumedhas.
Variṣṭhas were the splendid sons of Variṣṭha the Prajāpati2(?).
There were fourteen very brilliant Devas in each of the four Gaṇas (sets of gods).
The following fourteen are remembered as the Devas called Amitābhas in the Svārociṣa (Cāriṣṇava in Va. P.) Manvantara viz. Ugra, Prajña, Agnibhava, Prajyoti, Amṛta, Sumati, Virāva (? Vāvirāva), Dhāman, Nāda, Śravas, Vṛtti, Rāśi, Vāda and Śabara.* 2 3 402 403 404
55-56. They know that the names of the set (called) Ābhūtarayas are as follows:—Mati, Sumati, Ṛta, Satya, Edhana, Adhṛti, Vidhṛti, Dama, Niyama, Vrata, Viṣṇu, Sahas, Dyutimān and Suśravas.
57-60. Vṛṣa, Bhettṛ, Jaya, Bhīma, Śuci, Dānta, Yaśas, Dama, Nātha, Vidvān, Ajeya, Kṛśa, Gaura and Dhruva. These have been glorified as Vikuṇṭha (class of gods).
Understand the (gods called) Sumedhas. They are Medhas, Medhātithi, Satyamedhas, Pṛśnimedhas, Alpamedhas, Bhūyomedhas the lord, Dīpti-Medhas, Yaśo-Medhas, Sthiramedhas, Sarvamedhas, Sumedhas, Pratimedhas, Medhajas and Medhahantṛ.
61-62. Vibhu of great exploits and manliness was their Indra.
In the Raivata405 406 407 Manvantara the seven sages were—Devabāhu the son (or descendent) of Pulastya; the descendant of Kaśyapa named Sudhāman; Hiraṇyaroman the descendant of Aṅgiras, Vedaśrī the descendant of Bhṛgu, Ūrdhvabāhu the descendant of Vasiṣṭha, Parjanya the descendant of Pulaha, and Satyanetra the descendant of Atri.
63-64. The sons of Raivata were:—Mahāvīrya, Susambhāvya, Śatyaka, Harahā, Śuci, Balabandhu, Nirāmitra, Kambu, Śṛṅga and Dhṛtavrata.
This is the fifth Manvantara.
65. Svārociṣa, Uttama, Tāmasa and Raivata—these four Manus are considered as belonging to the family of Priyavrata.
66-67. In the sixth Manvantara403 viz. Cākṣuṣa Manvantara, the five sets of Devas are remembered viz. Ādyas, Prasūtas, Bhāvyas, Pṛthukas and the Lekhas of great majestic lustre. All of them were heaven-dwellers. They are called after the names of their mothers (?).3 1 2 3
68. They were the grandsons of Āraṇya (?) the Prajāpati, who was the son of Atri. Each of these groups is remembered as comprising of eight Devas.
69. Antarīkṣa, Vasu, Havya, Atithi, Priyavrata, Śrotā, Mantā and Anumantā—these are glorified as Ādyas.
70-72. Śyenabhadra, Śvetacakṣus, Mahāyaśas, Sumanas, Pracetas, Vanenas, Supracetas and Muni of great inherent strength—these are mentioned Prasūtas.
Vijaya, Sujaya, Mana, Syoda (?) (Udyāna in Vā. P.) Mati, Parimati, Viceta’s and Priyaniścaya—these Devas are remembered as Bhāvyas.
Understand now the Pṛthukas.
73-74. Ojiṣṭha, god Śakuna, Vānahṛṣṭa, Satkṛta, Satyadṛṣṭi, Jigīṣu, Vijaya and Ajita of great fortune—these are the heaven-dwellers (named) Pṛthukas. I shall mention the (group of gods called) Lekhas also by name. Understand.
75-76. Manojava, Praghāsa, Pracetas of great fame, Dhruva, Dhruvakṣiti, Acyuta of great vigour, Yuvanas and Bṛhaspati—(thus) the Lekhas have been gloriously recounted. Manojava of great virility became their Indra then.
77-78. The following were the seven sages in the Cākṣuṣa Manvantara viz. Uttama the son (descendant) of Bhṛgu; Haviṣmān the son of Aṅgiras; Sudhāman the son of Kaśyapa; Virajas the son of Vasiṣṭha; Atināman the son of Pulastya; Sahiṣṇu the son of Pulaha and Madhu the son of Atri.
79-80. The following ten were the sons of Cākṣuṣa Manu born of Nadvalā viz. Ūru, Pūru, Śatadyumna, Tapasvin, Satyavāk, Kṛti, Agniṣṭut, Atirātra, Sudyumna and Abhimanyu the tenth. This is the sixth Manvantara.
81. His creation is reckoned on the basis of Vaivasvata Manvantara the current one. Thus the Manvantara of Cākṣuṣa Manu (has been recounted) in detail and in the due order.
82. Whose successor and heir was Cākṣuṣa? In whose family was he born? Recount factually unto us all other persons born of his family.1 1 408
83. Listen to the succinct account, O Brāhmaṇas of the creation of Cākṣuṣa in whose family was born Pṛthu the valorous son of Vena.
84-86. There are other lords of subjects (such as) Dakṣa, the son of Pracetas.
Atri, the Prajāpati, accepted Uttānapāda as his son. Since the Prajāpati was a king, he became his adopted son. He was given in adoption by Svāyambhuva Manu to Atri for some reason, after the advent of the sixth future Manvantara of Cākṣuṣa. With this as introduction I shall recount it, O Brāhmaṇas.
87-88. Sūnṛtā, the beautiful lady of excellent hips, the daughter of Dharma, gave birth to the four sons of Uttānapāda. That lady, well-known by the name Sūnṛtā, was the splendid mother of Dhruva. That lady of sparkling smiles was born of Lakṣmī, the wife of Dharma.
89-90a. Uttānapāda begot the sons Dhruva, Kīrtimān, Āyuṣmān and Vasu. He begot two daughters of sparkling smiles viz. Svarā and Manasvinī. The sons of these two ladies (have already been) mentioned.
90b-93a. In the first Tretā Yuga, the grandson of Svāyambhuva (Manu), Dhruva of great virility, performed a penance without taking in food for ten thousand years according to the divine reckoning. He was desirous of (and prayed for) acquiring great fame. Praying for great fame, he practised all the Yogic rites. Brahmā who was delighted with him, bestowed on him the excellent abode among the luminaries. It is divine and devoid of rising and setting, till the total annihilation of all living beings.
93b-95. On seeing his great grandeur and prosperity, Uśanas, the preceptor of the Daityas and the Asuras sang this verse:—
‘O! How wonderful is the power of his penance’! O (how commendable is) his learning! O (how great is) the holy rite, whereby the seven sages stand by, after keeping this. Dhruva above them.
The heaven is attached to Dhruva. He is the master and lord of the heaven.
96. Bhūmi (the queen of Dhruva) gave birth to the two kings, Sṛṣṭi and Bhavya, (the sons of) Dhruva.
Lord Sṛṣṭi, told his own shadow, “Become a woman”.
97. Since he was a man of truthful speech, the shadow became a woman immediately with a divine body. She was embellished with divine ornaments.
98. Sṛṣṭi begot of Chāyā (His spouse, the shadow) five sons devoid of sins viz. Prācīnagarbha, Vṛṣabha, Vṛka, Vṛkala and Dhṛti.
99-100. Suvarcā, the wife of Prācīnagarbha, gave birth to a son named Udāradhī who was Indra in his previous birth. This lord attained the status of Indra by practising Yogic feats for the period of a Manvantara, by taking food once at the end of a thousand years.
101. Bhadrā gave birth to Divañjaya, the son of Udāradhī. Varāṅgī gave birth to Ripu (the son) of Divañjaya who was a conqueror of his enemies.
102. Bṛhatī gave birth to Cakṣus with all splendour (as the son) of Ripu. Manu, the great scholar, who made the race of Brāhmaṇas and Kṣatriyas function, was his son. Puṣkariṇī (otherwise known as) Vāruṇī gave birth to Cākṣuṣa Manu.
103. Wherefore is the daughter of Prajāpati, O sinless one, is called Vāruṇī? Mention this along with the underlying fact. Indeed, you are an adept in detailed narration.
104. Udaka, the son of Araṇya, attained the status of Varuṇa. Therefore, she was known as Vāruṇī. She became well-known thus, on account of her brother.
105. Ten splendid sons were born of Manu and Nadvalā, the daughter of Viraja, the Prajāpati. They were of great vigour and vitality.
106-107a. They were Ūru, Pūru, Satyadyumna, Tapasvin, Satyavāk, Kṛti, Agniṣṭut, Atirātra, Sudyumna (these nine) and Abhimanyu the tenth. These were the sons of Manu and Nadvalā.
107b-I08. Āgneyī gave birth to Ūru’s six sons of great splendour viz. Aṅga, Sumanas of good reputation, Gaya, Śukra, Vraja and Ajina.
Sunīthā gave birth to a single child of Aṅga (named) Vena.
109. There was a great commotion on account of the fault and crime of Vena. For the sake of a progeny, the sages churned his right hand.
110-112. When his hand was churned, the handsome Pṛthu was born. After producing his son Pṛthu of famous valour, the sages said—“O subjects (be) joyous. This is your king. He is born with an armour, wielding a bow. He appears (as if) burning on account of his splendour. This king will bestow sustenance on you all”. Pṛthu, file son of Vena, the ancestor of all Kṣatriyas protected all the worlds then.
113. That king was the first among those who were crowned and anointed after the Rājasūya sacrifice. Two clever bards Sūta, Māgadha were also born for the purpose of eulogising [?] him.
4-115. This cow (viz. the earth) was milked by that intelligent great king (for the sake of) vegetables for the subjects who were desirous of sustenance. He was accompanied by the Devas, the groups of sages, the Pitṛs, the Dānavas, the Gandharvas, the groups of celestial damsels, the serpents, the Puṇyajanas (the demons and goblins), the mountains, the trees and the creepers.
116. Being milked in the different vessels, Vasundharā (the Earth containing rich deposits) yielded them milk as desired by them. The subjects sustained their lives thereby.
117-121. O sage of great noble rites, recount the birth (and life-story) of Pṛthu in detail, how formerly the Earth was1
milked by that noble-souled (Pṛthu), how (he was accompanied) by the Devas, the Nāgas (serpents) the Brahmanical sages, the Yakṣas, the Rākṣasas, the Gandharvas and the celestial damsels formerly, how and by what means (he milked them). Even as we ask, tell us about their different special vessels, the milker, the milk, as well as the different calves used hy them. Tell us in due order the special types of milk (yielded by her). For what reason was the hand of Vena churned formerly by the infuriated great sages of yore? Mention that reason unto us.
122. I shall recount to you, O Brāhmaṇas, the birth of Pṛthu, the son of Vena. Listen to it with concentration and purity of mind, O excellent Brāhmaṇas.
123. This Brahman (i.e. the story as sacred as the Vedas) should not be communicated to one who is not pure, to one who is a sinner, to one who is not a disciple, to one who is antagonistic and under no circumstances to one who does not observe holy rites.
124-125. The origin of Pṛthu the son of Vena is conducive to the acquisition of wealth, fame, longevity and merit. It is on a par with the Vedas. It is an esoteric secret mentioned by the sages. If any person who is free from jealousy listens to this story or recounts this to others after making obeisance to the Brāhmaṇas, he will never have an occasion to repent over h is omissions and commissions of acts.
126. There was a king named Aṅga. The lord was on. a par with Atri and was born of the family of Atri. He was a Prajāpatī and a zealous protector of Dharma.
127. Vena was his son. He was not very much devoted to pious activities. This lord of the subjects was born of Sunīthā the daughter of Mṛtyu.
128. That Vena was the son of the daughter of Kāla (god of death). Hence, on account of a (hereditory) default of his maternal grandfather, he turned his back on Dharma (Virtue) and carried on his activities in the world as he pleased.
129. That king brought to a standstill (prohibited) holy rites and devout practice. Transgressing the (injunction of the) Vedas, and scriptures he became engaged in sinful activities.
130. He was devoid of practice of self-study of the Vedas and the chanting of Vaṣaṭkāra. While he was ruling over the kingdom, the gods never drank the Soma juice in great Yajñas.
131. “No Yajña should be performed. No monetary or other gifts should be offered”, this was the cruel solemn declaration of that Prajāpati, when his (utter) ruin was imminent.
132. (He declared) “I should be worshipped and honoured in the Yajña by the gods and the twice-born ones. Yajñas should be performed (untome) and Homas should be offered on my behalf (i.e. with me as the object of worship)”.
133. As he exceeded the bounds of decency (because) he had many heroic acts to his credit, all the great sages with Marīci as their leader spoke to him then.
134. “O king, we are going to initiate a religious rite lasting for a hundred years. Do not commit any sinful deed. This is not the eternal Dharma.
135. You are born in the family of the god of death. Undoubtedly you are a Prajāpati. Formerly, you had entered into a contract stipulating, “I shall protect the subjects.”
136-139. As all those Brāhmaṇa sages said thus, Vena, of evil intellect, laughed and said—“Who else is an expert on account of the things understood by me? Who else is the creator of the dharma whom (whose words) should I listen to (obey)? Who is equal to me on the Earth in regard to heroism, power of penance and truthfulness? You are all slow-witted souls. Certainly, you do not know me factually. I am the source
of origin of all the worlds and particularly of all righteous acts. If I so wish I may burn the entire Earth or floud it with water. I may create or swallow (destroy) it. No doubt need be entertained in this respect”.
140. Vena was thus defiled excessively on account of h is ignoble behaviour. When he could not be dissuaded from h is arrogance, the great sages became infuriated.
141. Even as he was struggling, the extremely infuriated great sages seized him by means of both the arms. They twisted and churned the left hand of that very powerful king.
142. It is reported that at the outset an extremely short person was born of that hand that had been crushed and churned. He was dark in colour too.
143. He was extremely frightened. With all his sense-organs in utter confusion, he stood there with joined palms. On seeing him distressed and bewildered they said—“Niṣīda” (sit down).
144. He became a person endowed with endless exploits and established the community of Niṣādas (tribal people, hunters). Moreover he created the Dhīvaras (fishermen) originating from the sins of Vena.
145. Other tribal people who have their abodes on the Vinḍhya, viz. the Tamburas, the Tuburas, the Khaśas and others with special interest in sinful activities—Understand them as persons born of the sins of Vena.
146. Again the infuriated great sages whose anger had been aroused, churned the right hand of Vena as though it was the Araṇi (the piece of wood used to kindle the sacred fire by means of attrition).
147. Pṛthu was born of that hand that resembled a lotus. He was called Pṛthu because he was born of the big (Pṛthu) palm of hand.
148-150. He shone with his body (as if) blazing like fire. He wielded the primordial bow of loud report named Ajagava. For the sake of security and protection, he held arrows and the coat of mail of great lustre. When he was born all the living beings everywhere became extremely delighted. They approached the great King. Vena went to heaven (like a) saintly king on account: of the birth of a noble-souled good son.
151-152. That tiger among men was saved from the hell named put by his noble son. Rivers and the seas took gems and jewels as well as water for the sacred sprinkling (at the time) of coronation and all of them approached him. Lord Grandfather (god Brahmā) came along with Aṅgiras and the immortal ones (gods).
153-154a. All the living beings, both mobile and immobile approached the ruler of men, the son of Vena, the protector of the subjects, of great splendour, with Supreme sovereignty1 and sprinkled him with the sacred water.
154b-155a. That great king was anointed (as a sovereign) by gods, the sons of Aṅgiras. Valorous Pṛthu, the son of Vena, was the first (primordial) king of great fortune.
155b. His subjects had been antagonized by his father but they were conciliated and kept satisfied by him.
156-159. Thenceforth, he was named Rājā (king) on account of his Anurāga (Affection, love). When he wished to march against the ocean, the waters became stunned and paralysed. Even the mountains crumbled down. But (none of his) flagstaffs got broken. The Earth bore rich harvest without being ploughed. The cows yielded plenty of milk as desired by everyone (or yielded everything desired). There was honey in every cluster of flowers.
At the very same time, while he was performing a sacrifice, while the Soma juice was extracted, Sūta was born of the Sautya day (i.e. the day on which the Soma juice was extracted). After he had been born thus, Māgadha (bard) was born.2
160. He was born while the Sāmagas (those who sing the Sāman hymns very well) were singing and when Śubhāṇḍa3 (?) pertaining to the Viśve-Devas had arrived. Hence he is called Māgadha.1 2 3 410 411 412
161-162. The Havis offerings of Bṛhaspati got mingled with those of Indra. He invoked Indra by means of the Daiva (divine) Mantra. It was then that Sūta was born. Thereby a default occurred there and therefore an expiation too in the holy rites (became due). For the Havis offering of the preceptor got mixed and therefore over-powered by the Havya of the disciple.
163-165. On account of the (mingling) activity of the lower and the upper, the progeny became one mixed in caste as in the case of one born of the womb of a Brāhmaṇa lady from a source of origin belonging to a lower caste viz. from a Kṣatriya. The Sūta has similarity with the previous earlier one and hence it is mentioned that he has the same duties as the previous one (i.e. the Brahman). It is the middle dharma of Sūta, the duties of Kṣatriyas. (He has these duties also) viz. looking after and maintaining chariots, elephants and horses. Practice of medicine is the lowliest duty. It was for the sake of eulogising Pṛthu that both of them were called there by the great sages.
166. All the sages told those two—“Let this king be eulogised. This is a job befitting you and this ruler of men is a deserving person”.
167-168. The Sūta and Māgadha thereafter said to all those sages,—“We shall please the Devas and the sages by means of our activities. But we do not know anything about the performance, characteristic features and reputation of this king. Wherefore can we eulogise him? Then the brilliant Brāhmaṇas spoke:
169. “This (king) is always devotedly engaged in his duty. He is truthful in speech. He has perfect control over his sense-organs. He is habituated to the wise pursuit of knowledge. He is liberal-minded and charitably disposed. He is never defeated in battles.
170-173. Those two (i.e. Sūta and Māgadha) were engaged by the sages (with the following instructions) viz. “Let him be eulogised for his future activities”.
Sūta and Māgadha eulogised him by composing songs about the past achievements of that powerful king Pṛthu. At
the end of that encomium, Pṛthu the lord of the subjects was highly pleased. He gave the land of Anūpa (South Malwa) to Sūta and Magadha to Māgadha. Ever since then the rulers of the Earth are eulogised by Sūtas and Māgadhas. They are awakened (in the morning) by Sūtas, Māgadhas and bards through words and expressions of benediction. On seeing him the subjects were extremely delighted. The great sages said:—
174. “This ruler of men, the son of Vena, shall offer you means of sustenance”. Thereupon, the subjects eagerly rushed to the highly fortunate son of Vena.
175-176. “Give us the means of sustenance as per promise by the great sages”. On being approached (and requested) thus by the subjects, the mighty ruler with a desire for the welfare of the subjects, seized his bow and arrows and rushed at the Earth. Thereupon, afraid of the son of Vena, the Earth assumed the form of a cow and began to flee.413
177-179. Taking the bow with him, Pṛthu pursued her (i.e. the Earth in the form of a cow) as she ran. Afraid of the son of Vena, she went to Brahmā’s world and other worlds as well (but eventually) saw the son of Vena in front of her with the bow in his raised hand. He was shining brilliantly on account of the refulgent sharp arrows. He never failed in his aim (in hitting the target). He was noble-souled with great yogic power. He could not be assailed even by the immortal ones. Unable to get succour from elsewhere, she resorted to the son of Vena himself.
180-181. She who was worthy of always being honoured by the three worlds, joined her palms in reverence and said to the son of Vena:—“You are not able to see any sin in killing a woman. How can you sustain the subjects who had been nurtured and brought up by me? O king, all the worlds are stationed in me. This universe is being supported by ṃe.
182-183. The subjects who have been nurtured by me should not perish for my sake, O king. It does not behove you to kill me. You wish to do something conducive to the1
welfare of the subjects. O protector of the Earth, listen to these words of mine. All enterprises begun methodically with proper means become fruitful.
184. Even after killing me, O king, you cannot protect the subjects (If you kill me, you will become incompetent to protect the subjects). I shall be present within. O lustrous one, get rid of your anger.
185. O protector of the Earth, they say that females, even from among the lower categories of animals, should not be killed. It does not behove you to abandon righteous behaviour, in the case of living beings”.
186. On hearing these diverse statements of the Earth the magnanimous noble-souled king controlled his anger and spoke to the Earth thus:—
187. “If anyone were to kill one or more for the sake of one whet her it be himself or another, then his action is sinful.
188. But O gentle, splendid lady, in case many flourish happily when a single person is killed, there is neither major nor minor sin in the act of his killing.
189. Therefore, O Vasundharā (Earth), I will kill you for the sake of subjects, if you do not carry out my request that is conducive to the welfare of the world.
190. If you turn your face against my behest, I will till you presently with a single arrow. Establishing my prestige thus, I shall myself sustain the subjects.
191. In compliance of my instructions, O the most excellent one among the up-holders of Dharma (piety), enliven and nourish the subjects perpetually. Indeed, you are capable of it. There is no doubt about it.
192. Adopt also the status of my daughter. In that case I shall withdraw this terrific-looking arrow which I have raised up for slaying you”.
193. Thereupon the Earth who had been told thus, replied to the son of Vena:—
“Undoubtedly O! King, I shall carry out all these behests.
194. Find out that calf unto me whereby I shall pour out milk out of affection. O the most excellent one among the upholders of Dharma, make me flat and level everywhere so that the milk that flows out shall spread everywhere equally”.
195-200. Thereupon, he removed the heaps or collections of rocks everywhere. The son of Vena removed with the tip of his bow all the mountains that had risen up. In the Manvantaras that had gone by, the Earth had been uneven. (Now) all her uneven parts became even naturally. In the previous creation when the surface of the Earth was uneven, there had been no distinction between cities and villages. There were no plants or crops. There was neither agriculture nor breeding of cattle. There was no market place or trade route. Such had been the condition formerely in the Cākṣuṣa Manvantara. All these had been possible (or created) (only) in the Vaivasvata Manvantara.
The subjects lived in those places wherever there was level ground. Initially the diet of the subjects consisted of fruits and roots.
201. We have heard that at that time their sustenance was maintained with great difficulty. Everything was made available in this world even since the days of the soil of Vena.
202. After adopting Cākṣuṣa Manu as the calf, lord Pṛthu milked plants and vegetables from the Earth on its own surface.
203. Those virtuous subjects began to sustain themselves, by means of that food ever since then. It is heard that the Earth was once again milked by the sages.
204-206. Soma (The Moon) was the calf in their case. Bṛhaspati (Jupiter) was the milkman. Gāyatrī and other (Vedic) Metres carried out the function of the Utensil (milk-pot). Penance and the eternal Brahman (Vedas) was their milk (the yield).
Again it is heard that the Earth was milked by the groups-of Devas with Purandara (Indra) as their leader, taking up
(with him) a golden vessel. Maghavan was the calf and lord Savitṛ was the milkman. Ūrjā (Power, energy, Procreative energy) and honey was the milk. The deities sustain themselves by means of that.
207-209a. It is heard that the Earth was again milked by the Pitṛs by means of a Silver Vessel. The yield was Svadhā and it was conducive to their immediate contentment. Yama the valorous son. of Vivasvān was their calf. The powerful god Antaka (the god of death) was the milkman of the Pitṛs.
209b-212a. It is heard that the Earth was once again milked by the Asuras with an iron vessel and the all round yield was the power of Māyā (deception, illusion). Virocana, the extremely famous son of Prahlāḍa, was the calf unto them. Ṛtvikdvimūrdhā (?) the son of Diti was their milkman. With, the (different types of) Māyā for their milky yield all the Asuras became Māyāvins (experts in making use of Māyā). Those persons of great virility sustain themselves by means of Māyā. That is their great source of strength.
2I2b-2I5a. After adopting Takṣaka as their calf, it is heard, that the Earth was once again milked by the serpents, with a pot of ground (or bottle-gourd) as their vessel and poison as their milk. O excellent Brāhmaṇa, Vāsuki, the valorous son of Kadru, was the milkman unto those Nāgas and Sarpas (different varieties of Serpents). Those terrible beings sustain themselves by means of that alone (i.e. poison). They are excessively poisonous. They have that as their food. They are active on account of it. That is their source of vigour. They solely depend on it.
215b-217. In a pot not annealed properly, the Earth was once again milked by the Yakṣas and the Puṇyajanas after adopting as their calf Vaiśravaṇa who was fond of Antardhāna (becoming invisible). The milkman was Rajatanābha who was the father of Maṇidhara. The son of Yakṣa was extremely resplendent and he was endowed with great reputation. He had perfect control over (his sense-organs). This is perfectly true because they sustain themselves by means of it (? i.e. becoming invisible).
218-220a. The Earth was once again milked by Rākṣasas and Piśācas. Their milkman was Kubera. That of Brāhmī was Brahmā1 The powerful Sumālī was the calf. The milky yield was blood. The Earth was milked in Kapāla-Pātra (skull-vessel). Antardhāna (the power of becoming invisible) was milked by the Rākṣasas. In all respects the Rākṣasas sustain themselves by means of that milk.
220b-222a. Then the Earth was milked by the Gandharvas and the groups of celestial damsels with lotus as their vessel. They made Citraratha their calf. The milky yield was pure fragrant scent. Their milkman was Vasuruci2. (Viśvāvasu in Vā. P) the splendid son of a sage (? of Muni), the extremely powerful king of the Gandharvas, the noble-souled one resembling the sun.
222b-224a. It is heard that the sparkling goddess Vasundharā (Earth) was again milked by the mountains.3 The milky yield was as follows: the medicinal herbs having embodied forms and different types of precious gems and jewels. Himavān was the calf and Mem the great mountain was the milkman. The vessel was a mountain itself. Hence, the mountains are all well-established.
224b-227. It is heard that the Earth was once again milked by the trees and the creepers after taking up as their vessel the (leafy cup of) Palāśa tree that grows again and again when cut down or burnt. The Plakṣa tree, the tree of prolific blossoms, was the calf of these famous ones (i.e. trees and creepers). It yielded the milk they desired.
The Earth was thus a milch cow that yielded everything they desired. It made the living beings flourish. She1 2 414 415
alone was the Dhātrī and Vidhātrī (one who created and laid down rules and shaped the destiny), the Vasundharā (one who holds riches) was the supporter (of every one). We have heard that the Earth (of such potentialities), the source of origin of all the worldly things mobile and immobile, the foundation of the Universe, had been milked by Pṛthu for the welfare of worlds.
62,141.
1. As per traditional report, the Vasudhā (the Earth) was extended here with oceans as its limits. It is glorified in songs as Vasudhā because it holds (within its boweīs) riches (Vasu).
2. Formerly, it was completely inundated with the Medas (fat, suet) of (the demons) Madhu and Kaiṭabha. Hence by etymological derivation it is called Medīnī by the expounders of the Brahman.
3. Thereafter, on its attainment of the status of the daughter of the intelligent king Pṛthu, the son of Vena, it came to be cited as Pṛthivī.
4-5. The division of the Earth also was formerly accomplished by Pṛthu. The Earth consisting of a series of towns and mines (of various natural products) and inhabited by the people of four castes was protected by that intelligent king. King Pṛthu the son of Vena, was a person of such power and influence, O excellent Brāhmaṇas.
6-12a. He is worthy of being bowed down to and honoured by entire living beings all round.
Pṛthu alone is worthy of being offered of obeisanc e by Brāhmaṇas of great dignity and splendour, and experts in the
Vedas and the Vedāṅgas (ancillary subjects of the Vedas), since he is ancient and had Brahman as the source of origin.
Pṛthu, the primordial king, the valorous son of Vena, should be bowed down to by the highly fortunate kings who seek great reputation.
Pṛthu alone, who was the first formulator of Military service, should be bowed down to by warriors in the battlefield desirous of obtaining victory in the war.
The warrior who glorifies king Pṛthu and then proceeds to the battlefield returns safely from the terrible battle and attains glorious fame.
The saintly king of great fame, Pṛthu alone, should be bowed down to by Vaiśyas too who strictly abide by the duties and activities befitting the Vaiśyas, since it was he who had offered them sustenance.
Thus the different types of calves, milkmen, milk and the vessels—all these have been recounted by me in due order.
12b-15a416 417. At the outset, the Earth was milked by the noble-souled Brahmā after making the wind god the calf. The seeds on the surface of the Earth were the milky yield.
Thereafter, in. the Svāyambhuva Manvantara (the Earth -was milked) after making Svāyambhuva Manu the calf. All types of plants were the milky yield.
Thereafter, when the Svārociṣa Manvantara arrived, the Earth was milked after making Svārociṣa, the calf. The plants and food-grains were the milky yield.
15b-16a. In the Uttama (Manvantara) the earth was milked by intelligent Devabhuja2 after making Manu the best calf and the (milk-yield was) all crops.
I6b-I7a. Again during the fifth Manvantara calíed Tāmasa, the earth was milked again by Balabandhu after makìny Tāmasa (Manu) as the calf.
17b-18a. It is reported that when the sixth Manvantara of Cāriṣṭava (Cāriṣṇava in Vā. P.) arrived, the Earth was milked by Purāṇa for the calf Cāriṣṭava. (cāriṣṇava).1 2
18b-19a. When the Cākṣuṣa Manvantara arrived, in that Manvantara, the Earth was milked by Purāṇa (?) after making Cākṣuṣa, the calf.
19b-20a. When the Cākṣuṣa Manvantara had elapsed and the Vaivasvata Manvantara arrived, the Earth was milked by the son of Vena. How it was milked has already been recounted to you by me.
20b-22. The Earth was thus milked in the previous Manvantaras by these viz.—the Devas and others, the human and other living beings too. A similar situation should be understood in the Manvantaras of the past as well as of the future. The Devas reside in heaven throughout a Manvantara.
Now listen to the progeny of Pṛthu. Two very valiant sons were born to Pṛthu. They were Antardhi and Pāvana.
23-24. Śikhaṇḍinī gave birth to Havirdhāna (the son) of Antardhāna (same as Antarḍhi).
Dhiṣaṇā, the daughter of Agni (Āgneyī) gave birth to six sons of Havirdhāna—viz. Prācīna-Barhis, Śukla, Gaya, Kṛṣṇa, Praja and Ajina. Lord Prācīnabarhis was a great Prajāpati (Lord of the subjects, or sovereign ruler).
25. On account of his strength, learning, penance and virility, he was the sole monarch of the Earth. His Darbha grasses had their tips towards the East.418 Hence, he was known as Pracīnabarhis.
26. After a great penance, that Prajāpati married Savarṇā the daughter of the ocean.
27 Savarṇā, the daughter of the ocean, gave birth to ten sons of Prācīnabarhis. All of them were masters of the Science of archery. They were called Pracetas (collectively).
28. Performing pious rites (collectively) without being separated from one another, they underwent severe penance for ten thousand years lying down within the waters of the ocean.
29. While they were performing the penance, the trees1
encompassed the Earth that was not being protected. Then there was the destruction of subjects.
30. This happened when the Cākṣuṣa Manvantara passed by. The whole firmament became enveloped by the trees and hence the wind was unable to blow.
31-32. For ten thousand years, the subjects were unable to carry on their activities. On hearing about it all, those Pracetas equipped with the power of penance, became infuriated and they created wind and fire out of their mouths. The wind uprooted the trees and dried them up.
33-35. The fire burned them. Thus there was a terrible destruction of trees. On coming to know of the destruction of the trees and when a few trees remained, King Soma (the Moon god) approached these Pracetas and said—“Now that you have seen the purpose realised, O Kings, sons of Prācīnabarhis, get rid of your anger for the continuity of the world. The trees will grow on the Earth. Let the fire and wind be calm.
36. This fair-complexioned daughter of the tre[??] [trees?] has become the crest-jewel of all women. This girl has been held (and nurtured) in the womb by me, as I had already known the future events.
37. She is Māriṣā by name, and has been created by the trees themselves. Let this girl who has been nurtured in the womb of Soma (the Moon-god) be your wife.
38. With half of your splendour and with half of mine, the scholarly Prajāpati, Dakṣa will be born of her.
391. He is on a par with fire. He will make these subjects flourish once again, the subjects who have been mostly burned down by the fire of your splendour”.
40. Thereafter, at the instance of Soma, those Pracetas controlled their anger and as per religious procedure accepted from the trees, the girl Māriṣā as their wife.1 419
41-42. Thereafter, they mentally impregnated Māriṣā. Prajāpati Dakṣa was born of Māriṣa as the son of all the ten Pracetas. He had excessive splendour on account of the part of Soma (the Moon god). He was vigorous. In the beginning Dakṣa created subjects mentally and later on (he created them) through sexual intercourse.
43. After mentally creating the mobile and immobile beings and the bipeds and quadrupeds, Dakṣa created women.
44. He gave ten daughters to Dharma; thirteen to Kaśyapa and twenty-seven (daughters) who were suitable for passing (calculation) of the time (i.e, the Constellations) to (the Moon) god.
45-46. After giving (the daughters) to these, he gave four others to Ariṣṭanemi; two to Bāhuputra and two to Aṅgiras. He gave one daughter to Kṛśāśva. Children were born of them. This is sung about as the Sixth Manvantara of Cākṣuṣa Manu.
47-48. The Vasus, the Devas, the birds, the cows, the Nāgas (Serpents, elephants), the Daityas and the Dānavas, the Gandharvas and the Apsaras as well as other species were born of Vaivasvata Manu, the seventh among Manus, who was Prajāpati (a patriarch or Lord of the Subjects). It was only after that, that the subjects were born of sexual copulation. The creation of the former subjects, it is said, was through thought, (will), sight, and touch.
49-51. Formerly, the auspicious origin of the Devas, the Dānavas, the Devarṣis (divine Sages) and the Noble-souled Dakṣa was narrated by you. The birth of Dakṣa from the vital airs of Brahmā was mentioned by you. How did the Dakṣa of great penance attain, the state of being the son of the Pracetas again? O Sūta, it behoves you to clarify this doubt of ours. He was the son of the daughter of Soma (Moon). How did he become his father-in-law?
52. Creation and annihilation, O excellent ones, do happen perpetually among the living beings. The sages and those
people who possess Vidyā (Learning) do not become confused in this matter.
53. All these, Dakṣa and others, are born in every Yuga. They are annihilated again. A learned man does not become confused in this matter.
54. The state of being elder or yonder also was present in them, O excellent Brāhmaṇas. But penance alone was weighty. Prowess was the reason thereof.
55. He who comprehends this creation of Cākṣuṣa consisting of the mobile and immobile beings, shall become one endowed with progeny. He shall cross the life-span. He will be honoured in the heaven (after his death).
56-57. Thus the creation of Cākṣuṣa has been succinctly recounted. Thus these six types of creation, of the nature of the Manvantaras beginning with Svāyambhuva and ending with Cākṣuṣa, have been concisely narrated in the due order. These are the creations as described by wise men who were excellent Brāhmaṇas.
58-60. Their detailed explanation should be understood through the creation of Vaivasvata (Manvantara). All these creations of Vivasvān are neither deficient nor superfluous as regards health, longevity, magnitude, virtue, wealth and love. He who reads this without jealousy attains all these good qualities. I shall narrate (the creation of the noble-souled Vaivasvata the current Manu, both succinctly and in detail. Understand it even as I recount.
1. During the Seventh Manvantara of Vaivasvata Manu, the Devas and the great sages were born of Kaśyapa, the son of Marīci1 1 420
2. The following are remembered as the eight groups of Devas: (1) Ādityas (2) Vasus (3) Rudras (4) Sādhyas (5) Viśvedevas (6) Maruts (7) Bhṛgus and (8) Aṅgiras.
3-4. The Ādityas, Maruts and Rudras should be known as the sons of Kaśyapa. The three sets (of gods) viz. Sādhyas, Viśvedevas and Vasus are the sons of Dharma. The Bhṛgus are the sons of Bhṛgu and the Devas (called) Aṅgiras are the sons of Aṅgiras. In this Vaivasvata Manvantara, these are considered to be Chandajas (born of Chaṇḍas).
5. All these too will meet death after the efflux of time. Thus the current splendid creation should be known as that of the son of Marīci.
6-8. At present, their brilliant Indra is Mahābala (greatly powerful) by name.
The Indras of all the Manvantaras of the past, present and future should be known as having equal (similar) characteristic features. All of them are the lords (of everything) past, present and future.1 All of them are bountiful and crested (eminent) and wield the thunderbolt in their hands. All of them have severally performed a hundred sacrifices.
9-12. There Indras have overpowered all living beings whether mobile or immobile in the three worlds, by their Dharma (and other special reasons), by their brilliance, penance, intelligence, might, learning and exploit. I shall explain to you in details why (and how) these mighty ones are the dominant lords and masters of Bhūta, Bhavya and Bhavat, (try to) understand me as I recount. It is remembered by the Brāhmaṇas that Bhūta, Bhavya and Bhavat are the three worlds. This Bhūrloka (Earth) is remembered as Bhūta; the Antarīkṣa (Atmosphere) is remembered as Bhavat. The Diva (Heaven) is remembered as Bhavya. I shall mention their means (of derivation).
13. While meditating upon the names (i.e. what names should be given to the worlds), this (name viz. bhuḥ) was uttered at the outset by god Brahmā. As the word Bhuḥ1 421
was spoken at the outset the Bhūrloka (Earth) came into existence.
14-15. The root Bhū—is remembered as one meaning ‘existence’. It also means ‘appearance of the world’. Hence this first world became Bhūrloka because of its ‘coming into being’, (Bhūtatva) as well its being visible (Darśana). It is remembered by the Brāhmaṇas as ‘Bhūr’ because of its being bhūta. After this had come into being, the second word Bhavat was uttered by Brahma.
16. The word Bhavat is used when something is being produced. Bhuvarloka (atmosphere) is mentioned by this word because of its being produced (Bhavana.)
17-20. The atmosphere (antarīkṣa) being bhavat (is the process of being produced). The second world is, therefore, called Bhavat.
When the second world had been produced the word Bhavya was uttered by Brahmā. Therefore, that world became Bhavya world. The word Bhavya is considered in the case of what has not yet come into existence (or happened). Hence this Bhavya is remembered by the name Tridiva (Heaven). The Earth is remembered by the word Bhū. The Antarīkṣa (Atmosphere) is remembered as Bhuvaḥ. The heaven is remembered as Bhavya, This is the decision in regard to the (names of the three worlds. Three Vyāhṛtis (utterances) took place (while) speaking about the three worlds.
21-22. There is a root viz. Nath—This root is remembered by persons who know (grammar) in the sense of ‘protection’. Since they are the protectors of the three worlds namely the Bhūta, Bhavya and Bhavat, they are declared as Indras by Brāhmaṇas. Devendras are the Chief ones and the meritorious ones.
23a. In the Manvantaras those who are the Devas are participants in (the oblations etc. in) sacrifices are called the protectors of the three worlds by the Brāhmaṇas.
23b-25. The Yakṣas, the Gandharvas, the Rākṣasas, the Piśācas, the Serpents and the human beings are remembered as (effects of the) glory of the Devendras. The Devendras are the elders, protectors, kings and the Pitṛs (Manes). The excellent
gods protect these subjects righteously. Thus the characteristic features of the Devendras have been succinctly recounted.
26-29. I shall mention the seven sages who have currently resorted to the heaven. They are (1) The intelligent sage Viśvāmitra of great penance, who was the son of Gādhi and who belonged to the family of Kuśika. (2) Jamadagni, the valorous son of Aurva and the scion of the family of Bhṛgu. (3) Bharadvāja of great reputation who was the son of Bṛhas-pati. (4) The righteous and scholarly sage named ‘Śaradvān’ who was the son of Utathya and who belonged to the family of Gotama. (5) The holy lord Atri son of the Self born lord is the fifth one. He is (otherwise known as) Brahmakośa (having Brahman as the protective covering). (6) Vasumān the son of Vasiṣṭha is well known in the world. He is the sixth one (7) Vatsara born of the family of Kaśyapa.
These seven sages are honoured by good men.
30-33. These seven sages enumerated now exist in the present Manvantara.
The following nine are the righteous sons of Vaivasvata Manu: Ikṣvāku, Nṛga who was impudent, Śaryāti, Nariṣyanta, Nābhāga who was famous, Diṣṭa, Karūṣa, Pṛṣadhra and Pāṃśu who is remembered as the ninth. They have been glorified as very religious. This present Manvantara is the Seventh one.
Thus, O Brāhmaṇas, the Second Pāda (quarter) has been recounted by me in detail and the proper order. What more shall I recount?
PART II
MADHYABHĀGA
UPODGHĀTAPĀDA
Now begins the Madhyabhāga (middle section) of the Brahmāṇḍa Purāṇa.
1. “The Second Pāda (section) has already been narrated to us along with its appendix (Anuṣaṅga). (Kindly) recount in details the Third Pāda along with its Introductory Part (Upodghāta).”
2. “I shall narrate to you all the Third Pāda (called) Upodghāta in details and in aggregate, O Brāhmaṇas. Understand it even as I recite.
3. Listen to the present creative activity of the noble-souled Vaivasvata Manu in details and in the proper order, O Brāhmaṇas.
4-6. It (the present Manvantara) has already been reckoned before as consisting of seventy-one sets of four Yugas.
After paying obeisance to the Sun-god (Vivasvān) I shall narrate to you the creative activity of Vaivasvata Manu right from the beginning of Manu to the end of ‘Prophecies of the future’ (Bhaviṣya). The narrative consists of many episodes of the groups of Devas, Sages, Dānavas, Pitṛs, Gandharvas, Yakṣas, Rākṣasas, Bhūtas (Evil Spirits), great serpents, human beings, animals, birds and immobile beings.
7-9a. The seven great sages, who were the initiators of creation formerly in the first Manvantara namely Svāyambhuva Manvantara, passed away. When the Cākṣuṣa Manvantara was over and the Vaivasvata Manvantara set in, owing to the curse of Lord Śiva, there was the re-birth of Dakṣa and those (spin-
tually) mighty seven sages like Bhṛgu and others who were then, (existent) in that Svāyambhuva Manvantara.
9b-10a. Again the seven sages who were re-born thus, were accepted as his mental sons by the self-born god (Brahmā) himself.
10b-12. The creative activity was duly made to function as before by those noble sons who evolved a continuity of progeny. I shall describe the progeny of those (sages) of pure knowledge and holy rites. I shall narrate in details or in brief (as warranted by relevancy), in a serial order, factually as before. This cosmos consisting of mobile and immobile beings and adorned with planets and stars, has become filled up again, completely by persons born of their race.
13. O excellent one! Please narrate (explain) to us how the seven sages, who were previously born as mental sons-of god Brahmā, were made his own sons (again by Brahmā).
14-15. Those seven sages who had been mentioned as existing in Svāyambhuva Manvantara, became overwhelmed by the curse of Bhava (i.e. Śiva) when they reached the Vaivasvata Manvantara. They were unable to attain the (previous) power of penance. They lingered after reaching the Janaloka from where they could return but once.
16-17. Those great sages began to tell one another constantly in the Janaloka—“We shall be born as these noble souls, when the holy sacrifice of Varuṇa will be elaborately-performed during the Cākṣuṣa Manvantara. We shall all be born as the sons of Pitāmaha (i.e. Brahmā). That shall be conducive to our great renown”.
18-20. After saying thus, they, who had been cursed by Bhava in the course of Svāyambhuva Manvantara, became born in the Cākṣuṣa Manvantara, for further creation. They returned from Janaloka and were born here once again. They were born in the sacrifice of the great lord who had assumed the physical form of Varuṇa. This has been heard
by us that the sages had their second birth, even as Brahmā, with a desire for begetting children, was performing the Homa in the fire by means of his semen.
21. There were the eight sons of Brahmā422—viz. Bhṛgu, Aṅgiras, Marīci, Pulastya, Pulaha, Kratu, Atri and Vasiṣṭha.
22-23. In his elaborate sacrifice all the Devas had arrived and were present. So also the various ancillaries of sacrifice. Vaṣaṭkāra was there in an embodied form. The Sāman Mantras and thousands of Yajur Mantras were there in an embodied form. The Ṛgveda embellished with the specific order of words called Krama1 423 also appeared there.
24. Yajurveda endowed with (relevant) metres brilliant with Oṃkāra as its mouth (face) was stationed here along with the Sūktas, Brāhmaṇas and Mantras and intermingled with the Arthas (objects, purposes) of the Yajña.
25. Sāmaveda endowed with relevant metres and with all mantra-songs (which could be sung) at the head was present there along with Viśvāvasu and other Gandharvas.
26. The Brahmaveda (Atharvaveda) was (present there) accompanied by terrible rites. Due to the accompaniment of Pratyaṅgirasas, it appeared as if it had two bodies and heads.424
27. The following (technical details about the recitation of Veda) were present (in their bodily forms): Lakṣaṇā (use of a cognate word for another), Vistara (extension, elongation), Stobha (chanted interjection in a Sāman), Nirukta (etymological interpretation), Svarabhakti (phonetically inserted vowel-sound) āśraya, Vaṣaṭkāra, nigraha and pragraha (vowel not subject to sandhi-rules).
28. (The following divinities were present in person there) The goddess Ilā (the Earth) of brilliant form, the quarters and the lords of quarters, celestial girls (devakanyā), wives and mothers of gods.
29. All these, in their beautiful embodied forms arrived at the sacrifice when god Varuṇa assuming a physical body was performing the sacrifice. They were all endowed with beauty and splendour.
30. On seeing them the semen of the self-born lord fell on the ground.425 There is no doubt about this that this took place on account of the dispensation of the inevitable fact, the birth of Brahmanical sages.
31. Pitāmaha held it with both the hands and performed the Homa. He held it by means of the Sruvā (sacrificial ladle) and performed the Homa as it oozed out. He performed the Homa chanting the Mantras (simultaneously).
32. Then Prajāpati (Lord of the subjects) created the collection of Bbūtas (Living beings or Elements). From his lower tejas (Brilliance), the Taijasa Brahman was born in the worlds.
33. (Defective Text) The Āpyatva (Liquidity) is possible by means of Tamas, Sattva and Rajas. He held his own semen in the Ājyasthālī (Ghee-pan) and performed the Homa.
34. When the Homa was performed by means of semen the great sages manifested themselves. They shone with brilliant bodies. They had their own inherent good qualities and potentialities.1
35-36a. When the semen was once poured into the fire by way of Homa, Kavi came out of the flame. On seeing him coming out after splitting the flame, Hiraṇyagarbha (i.e. Brahmā) said—“You are Bhṛgu”. Since it was said, so he became Bhṛgu.
36b-37. Mahādeva then appeared and spoke to Brahmā—“O lord, I had been desirous of a son and had been invited by you, O lord. Let this boy who is born at the outset be my son, O lord”.
38. Saying “so be it”, Mahādeva was consented to by the Self-born lord. Then Mahādeva adopted Bhṛgu as his son.
39. Hence Bhṛgus are Vāruṇas (those pertaining to the race of Varuṇa). That lord is his child.
(For a) second (time) the lord performed Homa over the burning charcoal (aṅgāra) by means of semen virile.
40. The limbs of Aṅgiras were firmly united together over the charcoals (aṅgāra). Hence, he is (known as) Aṅgiras. On seeing his nativity, Vahni (the fire-god) spoke to god Brahmā.
41. ‘It was I who bestowed the semen upon thee. Hence, let this second one be my (son).’ “Let it be so”, thus Sadasaspati (the fire-god) was replied to by Brahmā,
42-43. Agni (the fire-god) accepted (him as his son), We have heard that the descendants of Aṅgiras are Āgneyas. The semen virile was further divided into six by Brahmā, the maker of the worlds and deposited into the fire by way of Homa. It is mentioned in the Vedas that Brahmās were born of it.
Marīci rose therefrom at the outset from the rays.
44 In that Kratu (sacrifice), Kratu the sage was born. Hence he is (called) Kratu. The sage Atri was born (saying) “I am the third (Ahaṃ-Tṛtīya)”. Hence he is named as Atri.
45. (The fourth sage) was born with overspreading hairs. Hence he is remembered as Pulastya. (The fifth sage) was born with long hairs. Hence he is remembered as Pulaha.
46. (The sixth sage) was born from among the Vasus and was himself self-controlled and master of Vasu (wealth).
Hence, he is called Vasiṣṭha by the expounders of the Brahman (Veda) who are conversant with reality.
47 Thus, these are the six great sages, the mental sons of Brahmā. They are the cause of the continuance of worlds. It is because of them that these subjects flourish and grow.
48-49. The sons of Brahmā are cited as Prajāpatis (the Lords of subjects or creation) also. Others named Pitṛs have been procreated by these great sages; (they have created) seven groups of Devas1 well known in all the seven worlds. They are the Ajeyas (those who could not be conquered). They are seven in number and they are well-known in all the seven worlds.
50-51. They are well-known as Mārīcas, Bhārgavas, Āṅgirasas, Paulastyas, Paulahas, Vāsiṣṭhas and Ātreyas. They make the worlds of the Pitṛs flourish. These have been succinctly recounted. There are three more groups.
52. They are Amartas, Aprakāśas and the renowned Jyotiṣmants. Their king is Lord Yama who has got rid of all sins by means of Yamas (the famous ten qualities of restraining influence such as celibacy, non-violence, non-stealth etc. (Brahmacaryā, Ahiṃsā, Asteya, etc.)
53-54. There are other Prajāpatis. Listen to their (enumeration) attentively.2 They are Kaśyapa, Kardama, Śeṣa (?), Vikrānta, Suśravas, Bahuputra, Kumāra, Vivasvān, Śucivrata, Pracetas, Ariṣṭanemi and Bahula.
55-56. These and many others are Prajeśvaras (Lords of subjects). Kuśoccayas and Vālakhilyas have become great sages. They had the velocity of the mind. They could go everywhere. They could enjoy all kinds of pleasures. Another set of Brahmanical sages have been born of Bhasman (sacred ashes). They are respected by other groups of Brahmanical sages.1 2 426 427
57. The groups of sages (called) Vaikhānasas are earnestly devoted to penance and higher Veḍic learning.
The two (Devas) Aśvins whose beauty is widely appreciated were born of his nose.
58. They know that the birth of Ṛkṣarajas was from the movement of his eyes. Other Prajāpatis were born of his ears.
59-60. (Some) sages were born of the pores at the roots of his hairs. (Some) were born of his sweat-dirt.
The two Ayanas (transits of the Sun), the seasons, the months, the half-months (i.e. fortnights), the junctions of fortnights—(all these were born of him). Years are his days and nights. The Jyotis (Luminaries?) are his terrible bile1 (?). They call his blood Raudra (pertaining to Rudra). His blood is remembered as Kanaka (gold) (?)
61. That is said to be Taijasa. The smokes are remembered as animals. What came out as his flames were Rudras. Similarly, the Ādityas (i.e. twelve suns) came out.
62-63. Sparks of divine and human (nature) were generated from the charcoals. Then Brahmā, the preceptor of the Devas (gods), was propitiated by the Devas. They spoke these words:—“You are the Primordial one in this world. You are Brahmā born of Brahman. You are the bestower of all desires”.
64-66. These lords of subjects will procreate subjects. All of them are Prajāpatis. All of them are sages who have performed austerities. These holy rites will sustain these worlds due to your grace. They will cause your family to flourish. They will make your splendour increase for ever. All those born of prajāpati will become scholars in the Vedas. All of them will be masters of speech. All of them will be holders of Vedic Mantrās.
67. Let all of them resort to Brahman, the truthful and the greatest penance on the Earth. All of us and these are, O lord, your own progeny.
68-69a. Thinking that, Brahman, the Brāhmaṇas, the worlds consisting of the mobile and the immobile beings, the1 428
Devas and the sages with Marīci as their first one (leader), are your own progeny. We desire for your progeny.
69b-70. The Devas and the sages of great honour, who were present in that Yajña were born of your race. They identify themselves with the places and times (of their duty). These subjects will establish themselves in your own form.
71. The Brāhmaṇas shall thus establish the beginnings and ends of the Yugas”.
Thereupon, the preceptor of the worlds spoke thus after due reflection.
72. It is after deciding like this that these great sages born of your race have been created by me. There is no doubt about this.
73. Of them, I shall narrate at the outset the race of the nobīe-souled Bhṛgu who was the first Prajāpati. I shall narrate it in detail and in due order.
74-76. The two wives of Bhṛgu were of excellent nobility of birth. They were unrivalled and splendid. (One of them) was the daughter of Hiraṇyakaśipu, well-renowned by the name of Divyā. The second was Paulomī, the daughter of excellent complexion, of Puloman.
Divyā give birth to the son of Bhṛgu. He was the most excellent among those who are conversant with Brahman (Veda). He was Śukra, the preceptor of the Devas (?) and the Asuras. He was the planet, the most excellent of the wise sages. Śukra himself was Uśanas. He was always known by the name of Kāvya.
77. The mental daughter of the Manes named Somapās (imbibers of the Soma juice) was well-known by the name of Gau. She became the wife of Śukra and gave birth to his four sons.
78. They were Tvaṣṭṛ, Varatrin, Śaṇḍa and Marka. In splendour they resembled the Sun and in prowess they were as good as god Brahmā.
79. The following were the sons of Varatrin viz.—Rajata, Pṛthu, Raśmi and the scholarly Bṛhaṃgiras. They were the priests performing the Yajñas of the Daityas. They were extremely skilled in sacred knowledge.
80. In order to destroy the holy rite of Ijyā (sacrifice), they approached Manu and began to perform Yajñas (in a distorted manner). On seeing Dharma vitiated, Indra said to Manu.
81. “I shall make these people alone properly perform your Yajña”. On hearing those words of Indra, they (the sons of Varatrin) slipped away from that place.
82. When they disappeared, Indra came to Manu’s wife who had become senseless and freed her from the evil planet. Then he pursued them.
83. Thereafter, those sages began to strive for the destruction of Indra. On seeing those vicious persons come, Indra laughed derisively.
84-85. Then, becoming furious he burned them in the southern half of the sacrificial platform. There they began to resist him along with their Śālāvṛkas (dogs, wolves). Even as they resisted him thus, their heads dropped down and became date-palms. It was thus that the sons of Varatrin were killed by Indra formerly.
86-87. Devayānī was born of Jayantī, as the daughter of Śukra. Triśiras alias Viśvarūpa was the great (elder) son of Tvaṣṭṛ. He was born of Yaśodharā, daughter of Virocana. He became very famous. He who is remembered as Viśvakarman was the younger brother of Viśvarūpa.
88. Divyā gave birth to a daughter, the younger sister of lord Śukra (Kāvya). Twelve resplendent (godly) sons were born to Bhṛgu and they were known as Bhṛgus (or Bhṛgu gods).
89-90. They were Bhuvana, Bhāvana, Antya, Antyāyana, Kratu, Śuci, Svamūrdhan, Vyāsa, Vasuda, Prabhava and Avyaya. The twelfth one is remembered as Adhipati. These are remembered as Bhṛgus. They are Devas (shining ones) worthy of Yajñas.429
91-92. Paulomī gave birth to a son engrossed in Brahman. He was a Brāhmaṇa of perfect self-control. (While he was in the womb) in the eighth month, he was swallowed by a cruel1
Rākṣasa. He slipped off and is therefore known as Cyavana. He is Pracetas as well, because he was conscious and alert. Cyavana alias Pracetas burned the man-eaters (demons) due to anger.
93. That scion of the family of Bhṛgu begot two sons of Sukanyā. Those two sons, viz. Āpravāna and Dadhīca were honoured by good people.
94. Sārasvata the son of Dadhīca, was born of Sarasvatī. The mighty virtuous Ṛcī, daughter of Nahuṣa, was the wife of Āpravāna.
95. The sage Āurva of great renown was born of her after piercing through the thigh.430 Ṛcīka was the son of Aurva. He shone with a brillance equal to that of fire.
96. Jamadagni was born of satyavatī as the son of Ṛcīka, formerly when the Carus (sacrificial offering) pertaining to Rudra and Viṣṇu (? prepared by) Bhṛgu were interchanged.
97-98. Jamadagni was so called because he devoured the fire pertaining to Viṣṇu. Reṇukā gave birth to Rāma the son of Jamadagni. He had unlimited splendour. He had the valour on a par with that of Indra. He had the inherent characteristics of both Brāhmaṇas and Kṣatriyas.
Aurva had a hundred sons beginning with Jamadagni.
99-100. Due to inter-alliance, the families of Bhārgavas had thousands of sons. External Bhārgavas, it is remembered, are born amongst other sages also. They are many such as Vatsas, Vidas, Ārṣṭiṣeṇas, Yāskas, Vainyas, Śaunakas and the seventh group the Mitreyus. These clans are to be known as Bhārgavas.
101. Now, listen to the family of Aṅgiras, the intelligent son of Agni. It was in his family that Bhāradvājas along with Gautamas were born.1
102-104a. The most important Devas belonging to the family of Aṅgiras are the Tviṣimants of great prowess.
Three girls became the wives of Atharvan viz., Surūpā, the daughter of Mārīca, Svarāṭ, the daughter of Kardama, and Pathyā, the daughter of Manu. In them were born the heirs and successors of Atharvan. They uplifted the family. They are sanctified by means of great penance.
104b-106. Bṛhaspati was born of Surūpā. Svarāṭ gave birth to Gautama, Ayāsya, Vāmadeva, Utathya and Uśiti. Dhṛṣṇi was the son of Pathyā. Saṃvarta was the mental son. Kitava was the son of Ayāsya. Śaradvān was born of Utathya. Dīrghatamas was born of Uśi (i.e. Uśiti?) Bṛhaduktha was born of Vāmadeva.
107. Sudhanvan was the son of Dhṛṣṇi. Ṛṣabha was the son of Sudhanvan. Rathakāras (? Charioteers) are remembered as the Devas. They are well renowned as Ṛbhus.
108. Bharadvāja of very great fame, was born of Bṛhaspati. Gods junior to Bṛhaspati are known as Āṅgirasas.
109-113a. They are the bosom-born sons of Āṅgiras born of Surūpā viz. Ādhārī, Āyus, Danus, Dakṣa, Dama, Prāṇa, Haviṣyān, Haviṣṇu, Ṛta and Satya. They are ten in number.
The groups of families of Aṅgiras should be known as fifteen in number viz. Āyāsyas, Utathyas, Vāmadevas, Auśijas, Sāṃkṛtis, Gargas, Kaṇvas Rathītaras, Muḍgalas, Viṣṇuvṛddhas, Haritas, Kapis, Rūkṣas, Bharadvājas, Ārṣabhas and Kitavas.
Many external Āṅgirasas, it is remembered, are born amongst other sages also.
113b. I shall narrate the family of Marīci consisting of excellent men.
114-115. It is in his family that the whole universe consisting of the mobile and the immobile beings, was born. Marīci loved the waters. With a desire for progeny, he began to contemplate and ponder over them. Thinking “Let a son endowed with all good qualities and having children for himself be born” He engaged himself in Yogic union. The holy lord was sanctified by means of penance.
116-117. Thereupon, all the waters were struck. The holy lord procreated a son in them whose soul had been en
grossed (in meditation). The son was unequalled. He was a Prajāpati, Ariṣṭanemi by name. Marīci who was engaged in penance, got the son who performed a penance amidst waters.
118 Desirous of a son, he stationed himself in water contemplating on the chaste Vāk (speech). He stayed there for seven thousand years. Hence, he became unequalled.
119. Kāśyapa was on a par with Savitṛ. He was equal to Brahmā in brilliance. He was a scholar. In every Manvantara, he is born by means of a part of Brahmā.
120-121. When Dakṣa was over-bearing in his speech in regard to his daughters, the holy lord became angry. Then he drank Kaśya. Liquor is called by the name Kaśya.
The word Kaśi should be understood to have the sense of Hāsya (Humour, wit). The speech and mind are mentioned by the word Kaśya. Liquor is remembered by Brāhmaṇas by means of the word Kaśya. The sage is called Kaśyapa due to his drinking liquor.1
122-124a. Since the name Kaśa2 (? whip) was cruelly uttered (? by him) and since he became angry on being cursed by Dakṣa, he became Kaśyapa, therefore. For the same reason, on being suggested by Brahmā Parameṣṭhin, Dakṣa the son of Pracetas gave him his celebrated daughters (in marriage). All of them are the mothers of the world.
124b-125. Thus, he who knows the creation of the sages, the holy one pertaining to Varuṇa, shall be meritorious and pure. He will enjoy long life. He will experience perpetual pleasure. By remembering this or by even listening to this (chapter), one is rid of all sins.* 2 431 432
1. When the sixth creation of subjects i.e. that of Cākṣuṣa (Manvantara) had been (annihilated and) withdrawn, Dakṣa was commanded by the self-born lord himself—“Create the Subjects”.
2. He (i.e. Dakṣa) created all the living beings, the mobile ones as well as the immobile ones. At the outset, the lord created mental living beings.
3. He created (mentally) the sages, the Devas, the Gandharvas, the human beings, the serpents, the Rākṣasas, the Yakṣas, the Bhūtas (goblins), the Piśācas (ghosts, evil spirits) the birds, the animals and the cattle,
4. When those subjects created mentally by him did not multiply, they were cursed mentally by the great intelligent lord of great splendour and dignity.
5-6. Desirous of creating the diverse subjects by means of copulation, he married Asiknī, the daughter of Vīraṇa the Prajāpati. She was endowed with great power of penance. She was the sustainer of the worlds. It was by her that this entire universe consisting of the mobile and the immobile beings was held up.
7-9. In this connection they cite the following verses as regards the descendants of Pracetas:—
As Dakṣa was formerly wedded to his wife Asiknī the daughter of Vīraṇa, one million proud black serpents followed lord Dakṣa who never got entangled in the rivers and mountains.
On seeing him it was said by the sages that the first Dakṣa will establish the subjects here. As for the second Dakṣa—he himself is the creator of the subjects.
10. Thereafter, the one million serpents went away in due course. Dakṣa, the son of Pracetas, married Asiknī the daughter of Vīraṇa there.
11. Thereafter, lord Dakṣa, son of Pracetas, begot a thousand sons of Asiknī, the daughter of Vīraṇa. They had unlimited prowess.
12-14. On seeing them, that (Dakṣa) of great splendour became desirous of causing the subjects to multiply.
Nārada, the son of Brahmā, was delighted in the conversation with the divine sages. He spoke certain words the result of which was their destruction and curse unto himself.433 (Defective text). Nārada was the mental son of Parameṣṭhin. On account of the curse of Dakṣa, he became the mental son of Kāśyapa for the second time.
15-16. That Nārada had formerly been born of Parameṣṭhin. Dakṣa’s sons well-known as Haryaśvas were wholly destroyed for the sake of Dharma (?) There is no doubt that all of them were destroyed by fate. The infuriated lord Dakṣa prepared himself for cursing him.
17-18. Accompanied with Brahmarṣis (Brahmanical sages) ahead of him, he was requested by the highest god Brahmā, Thereafter, Dakṣa came to a stipulated understanding with Parameṣṭhin “Let Nārada become your son, through my daugher.” Thereafter, Dakṣa gave his beloved daughter to Parameṣṭhin. Hence, sage Nārada was reborn on account of the fear of his curse.
19. “How were the sons of Prajāpati formerly destroyed by the divine sage Nārada? I wish to know this factually (in details)
20. Haryaśvas, the sons of Dakṣa, were desirous of causing the subjects to flourish. Those sons of great virility assembled. Nārada spoke to them.
21. “Alas, all of you are childish. You do not know the surface of the Earth internally nor do you know the space above or below. How will you create the subjects?”1
22. On hearing his words, they went away in all directions. Till today they have not returned like the rivers that have fallen into the Ocean.
23. When they were lost, lord Dakṣa, the son of Pracetas, once again begot a thousand sons of Vairaṇī.
24. These sons (known as) Śabalāśvas, were desirous of causing the subjects to flourish. They were told once again by Nārada the same words uttered by him before.
25-26. They said amongst themselves:—
“What the sage says is true. There is no doubt about this that the path of our brothers should be traversed by us. We shall easily create the subjects after understanding the Earth. We have been duly instructed. After the clarification and illumination of our minds we shall become peaceful and normal.
27. They too went in all directions along the same path, desirous of getting at the magnitude and extent of the Earth. They have not returned till today.
28. Thereafter, if a brother goes in search of his (lost) brother he perishes himself quickly. That should not be undertaken by a person who knows this.
29. When the Śabalāśvas too perished, lord Dakṣa became infuriated. He cursed Nārada thus—“Become perished. Stay in a womb.”
30. When they were destroyed, that noble-souled lord Dakṣa begot of Vairaṇī herself sixty well known daughters.
31. Kāśyapa, Dharma, Soma, the lord (Moon) and other great sages took those daughters as wives.
32. He who knows factually this creation of Dakṣa entirely shall become blessed, well renowned and long-lived. He shall have progeny.
1. “Narrate in detail the origin of all the Devas, Dānavas and Daityas in the Vaivasvata Manvantara.”
2-3. “I shall narrate the progeny of Dharma himself. Listen to it and understand.
Dakṣa, the son of Pracetas, gave ten of his daughters as wives unto Dharma. They were Arundhatī, Vasu, Jāmā, Lambā, Bhānu, Marutvatī, Saṃkalpā, Muhūrtā, Sādhyā and Viśvā.
4. Twelve Sādhyas were born as the sons of Sādhyā and Dharma. Those conversant with the Devas affirm that they are superior to other Devas.
5. These are the gods called Jaya, created from the mouth of Brahma1 with a desire for progeny. All are remembered as Devas with Mantras as their bodies, in all the Manvantaras.
6-7. The names of the (special) Yajñas of these (twelve Devas) are well-known viz. Darśa, Paurṇamāsa, Bṛhad Rathantara, Vitti Vivitti, Ākūti, Kūti, Vijñātṛ, Vijñāta and Yajña.
8-9. Due to the curse of Brahmā, those were born as Jitas in the Svāyambhuva Manvantara, as Tuṣitas in the Svārociṣa, as Satyas in the Uttama, as Devas named Haris in Tāmasa Manvantara and as Vaikuṇṭhas in the Raivata Manvantara. In the Cākṣuṣa Manvantara, they were born as the Devas named Sādhyas out of their own will.2
10-14. The twelve Devas of great dignity and splendour, sons of Dharma and named Sādhyas, were to have been born in1 2 434 435
the Cākṣuṣa Manvantara. In the Svārociṣa Manvantara, they were the Devas of great prowess named Tuṣitas. They spoke to one another—“when there is a little balance of Cākṣuṣa Manvantara (?) (rather Svārociṣa?), we shall enter this lady of noble dignity (of the) Sādhyā herself and shall be born in the (Cākṣuṣa) Manvantara. That will be conducive to our excellence (and beatitude) After saying thus, those twelve Devas were born of (Sādhyā) and Dharma, the descendant of the seīf-born lord.
Nara and Nārāyaṇa were also born once again therein.
15. They had originally been Vipaścit and Indra, as well as Satya and Hari. Formerly, in the Svārociṣa Manvantara, they were the sons of Tuṣitā.
16-17. These names are mentioned when Tuṣitas had become Sādhyas viz. Mana, Anumantṛ, Prāṇa, Nara, Apāna of great virility, Viti, Naya, Haya, Haṃsa, Nārāyaṇa, Vibhu and Prabhu. Thus twelve Sādhyas were born.
18. This had been in the Svāyambhuva Manvantara (?) formerly. Again in the Svārociṣa Manvantara the following were the names of the Tuṣitas. Understand them.
19. Prāṇa, Apāna, Udāna, Samāna, Vyāna, Cakṣus, Śrotram, Rasa, Ghrāṇa, Sparśa, Buddhi and Manas.
20-21. These former names of the Tuṣitas are remembered. The Vasus were the sons of Vasu. They are remembered as the younger brothers of the Sādhyas. The following are glorified as the eight Vasus yiz. Dhara, Dhruva, Soma, Āyus1 Anala, Anila, Pratyūṣa and Prabhāsa.
22. The sons of Dhara were Draviṇa, Hutahavya and Rajas. O dear one, the son of Dhruva was Kāla who impels the worlds. (Lokaprakālana).
23. The five sons of Soma (the Moon) were lord Varcas, Budha, Graha Bodhana, Dharormin and Kalila.
24-25. The sons of Āya (i.e. Āyus) were Vaitaṇḍya, Śama, Śānta, Skanda and Sanatkumāra who were born, due to a quarter of his brilliance.
1 Āyus in V.24 is mentioned as Āya.
Svāhā gave birth to the son of Agni, viz. Kumāra enveloped by glorious splendour. Śākha, Vaiśākha and Naigameya were his younger brothers (literally: horn after).
26. Śivā was the wife of Anila. Her sons were Manojana and Avijñātagati. Anila had two sons (only).
27. They know that the son of Pratyūṣa was the sage named Devala. Devala had two sons who were forbearing and intelligent.
28. The sister of Bṛhaspati was Bhuvanā, the expounder of Brahman, She had achieved yogic power. She was never attached to the world, but she traversed the entire universe.
29. She who was the wife of Prabhāsa the eighth one of the Vasus and Viśvakarman, the lord and master of all Prajāpatis, as her son.
30-31. The ten famous Viśvedevas were born of Viśvā (i.e. the wife of Dharma). They were Kratu, Dakṣa, Satya, Kāla, Kāma, Muni, Purūravas, Mārdravasa and Rocamāna.
These splendid Devas were born of Viśvā as the sons of Dharma.
32. It is remembered that the Marutvants were born of Marutvatī; The Bhānus were born of Bhānu (wife of Dharma); the Muhūrtas were born of Muhūrtā436 437 and Lambā gave birth to Ghoṣa.2
33. The erudite Saṃkalpa was born of Saṃkalpā. The nine Vīthīs (orbits) that had resorted to the three paths were born of Jāmā.1 2
34. All the objects on the Earth were born of Arundhatī. This is the scholarly permanent creation of Dharma. It has been thus narrated.
35. O sages of excellent holy rites, I shall narrate the Muhūrta along with the substitutes of the Tithis (lunar days). Even as I mention them by their names, understand them.
36. The division of day and night has the stars for its basis. The Muhūrtas and the constellations cause the divisions in days and nights.
37. More than eighty-six Kalās of the day and night are remembered. They occur in all the seasons, every day, due to the special movement of the Sun.
38. Therefore, those who are conversant with the vedas accept this movement during the Parvan days (full moon, new moon, etc.). If no apparent peculiarity is perceived in the periods, it should be known on the basis of Sun.
39-41. The Muhūrtas are:—Raudra, Sārpa, Maitra, Pitrya, Vāsava, Āpya, Vaiśvadeva and Brāhma. These Muhūrtas cover the period till, midday. The Muhūrtas—Prājāpatya, Aindra, Indrāgnī, Nirṛti, Varuṇa, Āryamṇa, and Bhaga cover the period during the day (afternoon). These muhūrtas called Dinamuhūrtas are caused by the Sun. They should be known in accordance with their magnitudes by means of the particular shadow of gnomons.
42-46. The fifteen Muhūrtas of the night are—Ajaikapāt, Ahirbudhnya,1 then the muhūrtas having the following presiding deities viz.—Pūṣan, Aśvin, Yama, Agni, Prajāpati, Soma, Āditya, Gṛhapati, Viṣṇu, Tvaṣṭṛ, and Vāyu. These shall be the Muhūrtas of the night. They are fifteen in number.
The movements and risings of the Moon should be known from the Nāḍikās from the beginning.
These Muhūrtas are the different periods of time. They are remembered as Devatās.
There are only three places laid down for all the planets. They should be known as 1) the southern one, 2) the northern1 438
one and 3) the middle one. The place Jaradgava is the middle; the place Airāvata is the northern one and the place Vaiśvānara has been indicated as the southern one factually.
47-51a. The constellations Aśvinī438, Bharaṇī and Kṛttikā constitute the famous Nāgavīthī. The constellations Rohiṇī, Mṛgaśiras and Ārdrā are termed Gajavīthī; the constellations Punarvasu, Puṣya and Āśleṣā āre considered to constitute Airāvatī, Vīthī. These three Vīthīs (orbits) are mentioned as Uttara Mārga (Northern Path)1 439 440.
The Constellations Maghā, Pūrvaphālgunī and Uttara Phālgunī are remembered as constituting the Ārṣabhī Vīthī.
The constellations Hasta, Citrā and Svātī are termed Govīthī.
The constellations Viśākhā, Anurādhā, and Jyeṣṭhā are considered to constitute the Vīthī of Jāradgavī. These three Vīthīs are mentioned as Madhyama Mārga (Middle Path).
51b-53a. The constellations Mūla, Pūrvāṣāḍhā and Uttarāṣāḍhā are termed Ajavīthī.
The constellations Śravaṇa, Dhaniṣṭhā and Śatabhiṣak constitute the Mārgī (Vīthī).
The constellations Pūrvā Bhādrapadā, Uttarābhādrapadā and Revatī are glorified as Vaiśvānarī Vīthī.
These three Vīthīs are called the Southern Path (Dakṣiṇa Mārga).
53b-54. Dakṣa gave twenty-eight (? twenty-seven) of his daughters (in marriage) to Soma (Moon).
55. All of them are glorified in Jyotiṣa (Astrology-Astronomy) by the names of constellations. Children of unmeasured splendour and brilliance were born of them.
56. Fourteen other girls of great nobility and fortune, Kaśyapa accepted as his wives. All of them are mothers of the worlds.441 442
57-60. They were:—Aditi, Diti, Danu, Kāṣṭhā, Ariṣṭā, Anāyu, Khaśā, Surabhi, Vinatā, Tāmrā, Muni, Krodhavaśā and Kadru2 the mother of the serpents. Understand their progeny.
O dear one, there were twelve excellent Devas in the Svāyambhuva Manvantara. They were born as Vaikuṇṭhas (in the Raivata Manvantara) and they became Sādhyas in the Cākṣuṣa Manvantara.
When this Manvantara of Vaivasvata was imminent, they were propitiated by Aditi. They assembled together and said to one another, “In this Vaivasvata Manvantara, we shall enter this noble lady Aḍiti by means of our yogic power and utilizing half of our brilliance we shall be her sons. That will be conducive to our excellence and beatitude.”
61-62. After saying this, all of them were born as the twelve Ādityas (sons of Aditi) from Kaśyapa, sons of Marīci in this current Manvantara.
śatakratu and Viṣṇu were born once again in the Vaivasvata Manvantara as Nara and Nārāyaṇa.
63. It is mentioned that even those Devas have birth and death in the same way as the rising and setting of the Sun in this world.
64. Since they were attached to (the worldly objects such as) sound, etc. of the worldly as well as Vedic tradition, and since they were entangled in the eightfold (Super human powers) like Aṇimā (minuteness) etc., those Devas were reborn.1 2
65-69a. Thus, the attachment to the worldly pleasures is remembered as the cause of rebirth. The Devas named Jayas were born as Jitas in the Svāyambhuva Manvantara due to the curse of Brahmā. They were born as Tuṣitas in the Svārociṣa Manvantara; Satyas in the Uttama Manvantara. Those Devas were born as Haris in the Tāmasa Manvantara; in the Manvantara Ariṣṭava (Raivata), they were born as Vaikuṇṭhas; as Sādhyas in the Cākṣuṣa Manvantara, and as Ādityas in the seventh (i.e. Vaivasvata) Manvantara.
The following were the twelve Ādityas, the sons of the holy lord Kaśyapa:—Dhātṛ, Aryaman, Mitra, Varuṇa, Aṃśa, Bhaga, Indra, Vivasvān, Pūṣan, Parjanya who is remembered as the tenth, Tvaṣṭṛ and then Viṣṇu. Viṣṇu was born as the last one but not the least (in importance).
69b. Eleven Rudras were born of Surabhi as sons of Kaśyapa.
70-72. They were born due to the grace of Mahādeva. The chaste lady had been sanctified by means of austerity and penance. The eleven Rudras were Aṅgāraka, Sarpa Nirṛti, Sadasaspati, Ajaikapāt, Ahirbudhnya, Jvara, Bhuvana, Īśvara, Mṛtyu and he who is well known as Kapālin. Due to severe austerity and penance, Surabhi gave birth to these eleven Devas, Rudras who are the lords of the three worlds.
73. The noble lady, Surabhi, gave birth to two daughters also, viz. Rohīṇī of excellent loveliness and Gāndharvī of great reputation.
74. Four daughters well-known in the worlds were born of Rohiṇī. They were Surūpā, Haṃsakālī, Bhadrā and Kāmadughā.
75. Kāmadughā gave birth to cows. Surūpā gave birth to two sons. Haṃsakālī gave birth to buffaloes and species of sheep were born of Bhadrā.
76. Horses of great splendour are the reputed sons of Gāndharvī. They are Uccaiśśravas and others. They have the velocity of the mind and they traverse the sky.
77. The horses with Gāndharvī as their mother (source of origin) are said to be the vehicles of the Devas. They are white, red, tawny, spotted, green, and grey in colour.
78-79. A glorious bullock, Candraprabha (having the lustre of the Moon) was also born of Surabhi, with garland, hump and brilliant lustre. He was born of the abode of nectar (?). With the consent of Surabhi, he was giyen as the emblem of Maheśvara.
Thus, these sons of Kaśyapa viz. Rudras and Ādityas have been glorified.
80-82. The Sādhyas, Viśvedevas and Vasus are remembered as the sons of Dharma.
Just as thé same fire becomes many, due to the fuel added, so also Pitāmaha is alone but he has diverse forms.
The same form is that of Brahmā, Antaka (annihilator) and Puruṣa.
These are remembered as the three physical bodies of the selfsame self-born lord. They (these bodies) are remembered as Brāhmī, Pauruṣī and Kālākhyā.
83. The body that is Rājasī (having the Rajas Guṇa) is that which creates the subjects. That which is called Kālākhyā is considered to be annihilator of the subjects.
84. The body Pauruṣī which is Sāttvikī (having Sattva Guṇa) is remembered as Pālikā (that which protects). Kaśyapa the son of Marīci, became that body of Brahmā which is Rājasī.
85. That part of the body which is Tāmasī (having Tamas Guṇa) and Antakṛt (causing destruction) is called Viṣṇu1.
86. Those three bodies of the self-born lord, it is remembered, exist in the three worlds. He adopts different forms and situations of his Kalās with the various purposes in view.
8'7. He creates, blesses (i.e. maintains) and annihilates the subjects. Thus are remembered the three bodies of the self-born lord.1 443
88-89. They are three in number viz. 1) Prājāpatya (belonging to Prajāpati, i.e. Brahmā), 2) Raudrā (belonging to Rudra) and 3) Vaiṣṇavī (belonging to Viṣṇu). These shining bodies are cited in the ancient Dharmaśāstra by sages who perceive the reality, who are intelligently engaged (in the practice of) Sāṃkhya and Yoga, who perceive the same object separately (i.e. analytically and synthetically) and who are conversant with prowess and nobility of birth.
90. These subjects are the same with the divine bodies) by means of unity and difference due to separateness. Those who perceive the different objects say “This is great (or different). This is not the same”.
91. Some say that Brahmā is the (ultimate) cause, some-say that it is Prajāpati. Some call Bhava the greatest of all and others call Viṣṇu so.
92. The persons (thus engaged in philosophical speculation) are influenced by their knowledge. They are confused in their minds as they are attached to unlucky omens1 (?) They say these things after observing the Sattva (inherent strength), Kāla (time), Deśa (place), Kārya (effect) and Karman (activity).
93. These deities are remembered as the cause of the different affairs. A person who praises one, praises all.
94. He who censures one censures all. Hence, no one who knows these, should have hatred towards the deities.
95. Īśvaras (gods) who are well established in their prowess and majesty cannot be understood perfectly. From unity (the lord) assumed three forms and confounded the subjects.
96. People try to find out the difference amongst these three. Those who are desirous of knowing wish (for knowledge). They are attached. They are vicious. They are confounded in their minds.
97. They see diversity because they say, “This is different. This is not” (the same) in their overeagerness and
The line is obscure. Vā.P.66.112b reads instead:
Due to lack of discerning knowledge, they are confused and attached, with, their mind inclined to sensual pleasute, etc.
excitement. They are demons and spirits in particular. There is no difference (?)
98. (The supreme lord) is one but remains separate deluding the subjects by means of his bodies consisting of the Guṇas.
99. He who worships one amoṇg them, worships all the three. Hence, these three Devas (i.e. deities) are well established closely without difference.
100. Hence, who is competent to note in them, separateness or unity, number or absence of number, arrival and departure or the state of being too little or too many?
101. Hence, he creates, blesses (i.e. protects) and swallows in all respects. He is, therefore, called one when there is no identification with the Guṇas.
102. Brāhmaṇas call that lord who is only one by various names such as Rudra, Brahmā, Indra, guardians of worlds (quarters), sages, Manus, and Nārāyaṇa.
103. The three bodies viz. Prājāpatyā, Raudrī and Vaiṣṇavī recur again and again in different Manvantaras.
104-106. Kṣetrajñas too are born due to this great lord’s blessings. They (the Kṣetrajñas) (Individual Souls) are born on a par with him in regard to brilliance, glory, intellect, learning and strength. Understand them (properly).
Kaśyapa, the son of Marīci, was born on account of the Rājasī part of Brahmā.
Kāla Rudra is said to have been born on account of the Tāmasī part of Brahmā.
Yajña Viṣṇu (i.e. Viṣṇu identified with the holy sacrifice) was born on account of the Sāttvīkī part.
107. O Brāhmaṇas, these bodies of Brahmā again and again re-appeared for the purpose of creation (etc.) in all the three units of time (past, present, future), here in different Manvantaras.
108. All the subjects, both mobile and immobile, are born once simultaneously at the beginning of the Yugas in all the Manvantaras and they continue to stay till their destruction and withdrawal (at the time of Pralaya).
109. Whenever the Kalpa comes to an end, Rudra annihilates the subjects. It is after becoming Kāla again that Rudra, the soul of the Yugas, annihilates the subjects).
110. When the end of the Kalpa arrives, the sun of seven rays assumes the form of Sāṃvartakādītya (the sun of final annihilation) and bums down the three worlds.
111. Viṣṇu protects the subjects always. He is the bestower of blessings on the subjects. In different situations, he causes the (requisite) reasons to be produced (for the same).
112-115a444. He is born at the outset on account of the part of that body of Brahmā which has a predominance of Sattva Guṇa and which is called Pauruṣī. He was mentally born of Ākūti during Svāyambhuva Manvantara.
When the Svārociṣa Manvantara arrived, that lord was born of Tuṣitā as Ajita along with the other Tuṣita Devas.
In the Auttama Manvantara, lord Ajita was born of Satyā as Satya, along with the excellent Devas named Satyas.
115b-117. In the course of the Tāmasa Manvantara that lord became Hari born of Hariṇī along with (the other Devas) Haris. In the Vaivasvata (Raivata?) Manvantara, Hari was once again born by the name Vaikuṇṭha along with the Devas who have shaken all Rajas qualities. Viṣṇu was born of Aditi (as the son) of Kaśyapa son of Marīci.
118. By means of three steps, Lord Viṣṇu incarnated as Trivikrama, conquered all these (three worlds) and handed them over to Indra accompanied by all the Devas.
119. Thus these bodies were born seven times in the course of the seven Manvantaras that have passed by and the subjects have been protected by these bodies.
120-123. It is from Viṣṇu that this entire universe is born and it gets merged in him again. It is from Viṣṇu’s part that all the immortal ones, the lords of the three worlds are1
born. They flourish in brilliance, intellect, learning and strength. Understand that whatever is endowed with prosperity, whatever being is glorious and powerful, is born of a part of the splendour of Viṣṇu.
Some men wish (to believe) that he is born by means of a part of himself. A few dispute this and they explain (their stand-point) by means of examples.
There is no difference among these three occupants of heaven (i.e. deities)
124-126. The lords are born on account of their Yogic Māyā. By means of their parts, they delude others. Hence there is nothing proper or improper in their movement and activity. They are the first among those who approve the Bhūtas (living beings). They are in the midst of those who expound the Bhūtas (Elements, living beings). All the three (deities) are attached to those who approve the Bhūtas and those who expound them. After examining the (merits) they bless the people. They themselves restrain and exterminate the rogues themselves.
127. They are anterior to me (i.e. Sūta). Hence, they are more potential lords. Just as the persons who point out the Truth, so also they make use of these bases (?).
128. They are the lords of the Universe. They are Devas of Devas. They make others function. They are the achievers of great tasks.
129. They are glorified by persons conversant with the Vedas, on account of these four reasons (?). Those persons who are puerile do not comprehend the deities in all their aspects.
130-131. In this context they cite the following verse in regard to Yogeśvara.
The Yogeśvara (Master of Yogic practice) performs-everything after acquiring the Yogic potency. With all of them the great yogin wanders (everywhere). He may enjoy worldly pleasures. Again he may perform penance later on. Again he should withdraw (within Himself) like the Sun who (controls, and withdraws) the groups of luminaries.
1. The Devas (called) Jayas were created by Brahmā out of his mouth, due to a desire for progeny. All of them are remembered as having Mantras for their bodies in the different Manvantaras.
2-3. “The following are the twelve Yajñas viz.—Darśa, Paurṇamāsa, Bṛhat, Sāman, Rathantara, Citi, Suciti, Ākūti, Kūti, Vijñāta, Vijñātṛ and Manas. Perform these sacrifices after taking a wife unto you, maintaining the Agnihotra fire.”
4. After telling them (i.e. Jayas) thus, the lord vanished there itself. Thereupon, they did not approve of these words of Parameṣṭhin.
5. After observing defects in the Karmans (holy rites etc.), they discarded Karmans as well as the Vāsanās (desires or unconscious impressions) born of Karmans. They began to adhere strictly to Yamas (Restraints, self-controls, etc.).
6. They observed the fruit of Karmans as attended with excess of destruction and deterioration. They entertained contempt for progeny. They became Nissattvas (free from inborn nature or natural characteristics) and Nirmamas (free from the desire of possession).
7. Desirous of Liberation (literally absence of birth, cessation of birth), they got rid of them after observing the defects (in Karmans). They abandoned Artha (wealth), Dharma (customary observances of castes) and Kāma (Love), and stabilised themselves on Mokṣa, the last Puruṣārtha).1
and presides in each Manvantara. To explain the cause of this, the author tells us that the 1st set of gods (called here Jayas) in the 1st Manvantara did
Sādhyas (Cākṣuṣa); 7. Ādityas (Vaivasvata).
8. They adopted the great knowledge and established themselves very well after condensing (assimilating) it (?). On coining to know of their intention, Brahmā became infuriated.
9. Thereupon, Brahmā spoke to those Devas lacking in enthusiasm:—“It is for the sake of progeny that you have been created by me and not otherwise.
10. Moreover, I have already told you formerly this—Procreate in plenty and perform sacrifices. You disregarded my instruction and adopted Vairāgya (detachment).
11-12. You hated your own birth and did not relish progeny. You did not practise Karmans because of your desire for immortality (Mokṣa). Hence, you will have repetition (of birth) for seven times.”
On being cursed thus. by Brahmā, those Devas, the Jayas pacified him.
13. “Ö great lord, forgive our faults of the nature of ignorance.”
Brahmā then spoke to them as they prostrated before him. He spoke to them in a conciliatory tone.
14-18a. “Everyone shall enjoy (everything) in the world (subject to limitation). Who deserves freedom (from the shackles of Karmans)? Everything is pervaded by me. How can the living beings take inauspiciousness or otherwise without my will?1
Whatever there is in this world, whether it is conducive to welfare or not, is permeated by me in the form of intellect (?) Who can transgress me in the world? Everything is known to me—that which is desired by the living beings, that which is thought by them and that which is perpetrated by them. This entire world consisting of mobile and immobile beings has been bound by me by means of the shackle in the form of the rope of Āśā (Hope and ambition). Who will be eager to cut it off?
18b-19. Since the haughty man carries everything and none else (otherwise) he desires to get salvation by not beginning to perform holy rites (?)”1 446
After saying this to those Jayas of spiritually inclined minds, he observed that those (Jayas) certainly were worthy of being punished. Prajāpati said thus.
20-21. “O Devas, without referring to me, renunciation etc. was carried out by you so the activity pursued by me is (also) extensive.1 Let it be resulting in your happiness. Let it be born with a divinity.
22-23. O excellent Devas, your birth will be in accordance with your own desire. In the seven Manvantaras you will manifest yourselves as Siddhas (persons of great spiritual achievement). In those Manvantaras beginning with the Svāyam-bhuva and ending with Vaivasvata.
After saying thus a verse of great antiquity was also sung by Brahmā.
24-25.2 The lore of three Vedas, the progeny in the form of Brahman (?), Śrāddha, Penance, Yajña, granting of gifts—the lord abides by these along with the Rajas of perpetual nature (?). The lord occupies the other praiseworthy thing (?). After explaining the meaning of the verse he spoke to the Devas, (called) Jayas “You will come back to me when the Vaivasvata Manvantara passes off.”
26. Thereupon, the lord who has no fear from anywhere vanished after adopting the original Dhāraṇā accompanied by yogic power.
27. Then those twelve Ajitas were angrily cursed by him. Thus those who were called Jayas were rendered just the opposite3 (i.e. the “Victorious ones” were ‘defeated’).1 2 3 447 448 449
28-29. When the Svāyambhuva Manvantara passed off, those Suras were born as Tuṣitas in the Svārociṣa Manvantara. Then, they were born as the sons of Satyā, (wife) of Uttama the Manu. Therefore, those Devas in the Auttama Manvantara are remembered as Satyas.
30. All those twelve Devas (called) Tuṣitas were born of Hariṇī then. Those Devas in the name of Haris became the partakers of Yajña.
31. When the Ariṣṭava Manvantara (? i.e. Raivata) arrived those excellent Devas called Haris were born of Vikuṇṭhā.
32-34. They are the Devas named Vaikuṇṭha in the fifth Manvantara; when the Cākṣusa Manvantara arrived, those Devas called Vaikuṇṭhas were born as Sādhyas.
When the Cākṣuṣa Manvantara passed off and the creation of Vaivasvata Manu began, those Sādhyas out of their parts were born of Aditi and Kaśyapa, the son of Marīci. In the current Manvantara those Suras were born as the twelve Ādityas.
35-36. When these twelve immortal ones were born in the Cākṣuṣa Manvantara, they had been cursed by the self-born lord and they were known as Sādhyas.
The man who hears this shall always attain victory. He shall be endowed with faith in the Jaya Devas. He shall go over every chapter1 (?)
37. Thus are the seven Vṛttis (activities) characterised by the births of the Devas. That account has been narrated to-you today. What else do you wish to hear?1 450
1-2. “Please explain to us in detail the origin and death of Daityas, Dānavas, Gandharvas, serpents, Rākṣasas, cobras, ghosts, vampires, Vasus, birds and creepers.” On being asked thus, Sūta replied to the excellent sage:
3. “Two sons and a very powerful daughter were born to Diti. Those two sons of Kaśyapa are remembered as the. eldest of all.
4-5. On the day of Sautya (i.e. the day on which the juice of Soma is to be extracted), when the sacrifice Atirātra was to be performed, Kaśyapa was seated in a separate seat well known as Hiraṇyakaśipu at the time of Aśvamedha (Horse sacrifice). The son came out of Diti’s Garbha (womb) and sat (near Kaśyapa’s golden seat) in different places all round.1 Due to this activity, he is remembered as Hiraṇyakaśipu.”
6. “O holy lord, narrate in detail the name, nativity and prowess of the noble-souled Daitya Hiraṇyakaśipu.”
7. In the holy place of pilgrimage named Puṣkara, Kaśyapa performed a horse-sacrifice. It had been adorned by their presence by the sages, Devas, and Gandharvas,
8. When the horse was duly let loose for roaming about, when the rites of Ākhyāna (Narration) etc were to be duly performed, five golden seats were kept ready.
9-12. Three of them were Kulāspadāni (the basic emblems of his family2), the other two were the Kūrca (bundle of
This is strange. Vā. P. 67.58 tells us that the child from Diti’s womb occupied the gold seat meant for the sacrifice.
Vā.P. 67.55 reads Kuśa-Pūtāni “sanctified by Kuśa grass.”
Darbha grass) and Phalaka (wooden plank). Among these four one was set apart for the chief Ṛtvik. A seat made of gold was separately kept ready for the Hotṛ. That womb (the newly born child) occupied that gold chair meant for the Hotṛ. He recited the narration (Ākhyāna). Seeing this the sages gave him an additional name (?). He was remembered as Hiraṇyakaśipu, on account of that activity.451 Hiraṇyākṣa was his younger brother and Siṃhikā was his younger sister.
13-15. That gentle lady was the wife of Vipracitti and the mother of Rāhu.
Hiraṇyakaśipu, the son of Diti, performed very great penance for a hundred thousand years without taking in food and keeping his head downwards. When Brahmā was pleased he sought the following boons: Viz. Sarvāmaratva (the state of being or assuming the form of all the Devas and non-destruction from all living beings). He conquered Devas by means of his yogic power and assumed Sarva-Devatva (the state of being all the Devas).
16-17. He said:—“I shall be endowed with strength and virility and I shall carry out the activities of Īśvaras (Devas). Let Dānavas, Asuras and Devas become subject to my control along with Cāraṇas. They must be near me (i.e. wait on me) and they must take food only after me. I must not be killed with any weapon wet or dry. I must not be killed during daytime or at night.”
On being told thus, Brahmā granted the boon with all his heart.
18-20. “O dear one, O son of Diti, the boon sought by you is very great. Gome on. The promise shall now be thus alone.”
After granting him what he wished for, he vanished there
itself.1
“The son of Diti pervaded the entire universe consisting of mobile and immobile beings by means of his greatness. The conqueror of foes he could assume many forms.
He used to assume the form of the moon and the sun and blazed in the sky.
21. He alone became the wind and blew continuously all over the world. He alone was the cowherd, shepherd and farmer.
22. He was the knower in all the worlds. He was the expositor of the Mantras. He was the leader, the protector. He was (he person who kept other persons in protective hiding. He was the initiated person and also the performer of sacrifices.
23. All the Devas and Asuras became the imbibers of the Soma juice through him. This Daitya had such a power. Learn further about him.
24. All made obeisance to him. He alone was the person, worthy of being worshipped. Formerly, this verse was sung by the Daityas about Hiraṇyakaśipu.
25. ‘The Devas along with the great sages made obeisance to that quarter to which king Hiraṇyakaśipu looked at.
26-27a. It was Viṣṇu (in the form of) Narasiṃha (man-lion) who brought about the death of that (Daitya) formerly. Since the lord had the form of Nara (man), he is being sung about as Narasiṃha by those who expound the Vedas.
27b. The lord stood aloft by means of his penance on the shore of the sea. The body of that lord was that of all the Devas. That mighty deity was famous by the name Sudarśana.
28. That infuriated lord split that leader of the Daityas of great strength by means of his nails (claws) in the course of his hand-to-hand fight. For, the nails are neither wet nor dry.
29-31. The sons of Hiraṇyākṣa were five. They were very strong and valorous. They were Sambara, Śakuni, Kālanābha, Mahānābha and Surasantāpana who was extremely valorous. These sons of Hiraṇyākṣa were unassailable even to the Devas.
32. Their sons and grandsons along with their clans are remembered as Daityas. Hundreds and thousands of those Daityas were killed in the Tārakāmaya (i.e. the fight against Tārakāsura).
33-34. Hiraṇyakaśipu had four sons of very great strength viz. Prahlāda the eldest among them, then Anuhrāda, Saṃhrāda and Hrāda. Understand that Hrāda had two sons Sunda and Nisunḍa.
35. Those two great heroic demons were destroyers of Brāhmaṇas. Mūka too was a heir and successor of Hrāda. Mārīca, son of Sunda, was born to Tāḍakā.
36. He was killed in the Daṇḍaka forest by Rāghava the powerful (king of Ayodhyā). Mūka was killed by Savyasācī (i.e. Arjuna) at the time of his encounter with Kirāta (the hunter in whose guise Śiva came before him).
37-39. Nivātakavacas were born in the family of Saṃhrāda, the Daitya. They were themselves sanctified by means of great penance. They were the enemies of the gods. There were four leaders of Daityas viz. Jambha, Śatadundubhi, Dakṣa the Asura, and Caṇḍa. These were the sons of Bāṣkala. Listen to the names of the sons of Kālanemi. They were Brahmajit, Kratujit, Devāntaka and Narāntaka.
40-41. These were the sons of Kālanemi. Listen to the progeny of Śambhu. King Aja and Goma are glorified as the sons of Śambhu.
Virocana had an only valorous son, Bali. Hundred sons were born to Bali. All of them were kings.
42-44. Four of them were very prominent, valorous and very powerful viz. the thousand-armed Bāṇa, the valorous king was the eldest (or the most excellent one) Kumbhāgarta who was merciless and Bhoja. There were others also such as Kuñci etc. Śakunī and Pūtanā are remembered as the two daughters of Bali. Bali’s sons and grandsons were hundreds and thousands. They are well known by the name of Bāleyas. They were a clan of demons whose manliness and valour are well known.
45-46. Indradhanvan (the son) of Bāṇa was born of Lohinī.
Diti whose sons were killed (by the Devas) propitiated Kaśyapa. On being propitiated very well, Kaśyapa was delighted in his mind and he made her choose a boon as she
pleased.452 She thereupon chose the boon.
47-48. On being requested again the holy lord granted her the boon. When the boon was verbally conferred, Diti was pleased and so she spoke to him. The gentle lady spoke to her husband Kaśyapa, the son of Marīci with palms joined in reverence
“O holy lord, my sons have been killed by Ādityas, your sons.
49. I wish for a son who will kill Śakra (Indra) and who will be obtained by me due to long penance. I shall perform the severe penance. It behoves you to make me pregnant.
50-51. It behoves you to grant me a son capable of slaying Indra.”
On hearing her words, Kaśyapa the son of Marīci, of great splendour replied to Diti. He was extremely grief-stricken.
“O gentle lady, let it be so, but remain pure and clean during your pregnancy, O lady of rich penance.
52-54. If you remain pure for a full period of thousand years, you will give birth to a son who will kill Śakra in battle. You will give birth to a son beautiful like Manmatha (the god of love), the most excellent one in the three worlds.” After saying thus the (sage) of great splendour remained (ready to receive her). After embracing her the holy sage went to his abode. When the husband had gone, Diti, the gentle lady who was delighted much, went to Kuśaplavana and performed a very severe penance.
55-59. Lord Śakra had heard about their conversation. He went over to Kuśaplavana and spoke these words to Diti:—
“I shall carry out your behest and serve you. It behoves you to grant me permission. I shall bring sacrificial twigs, flowers and fruits.”1
On hearing his words Diti said:—
“O dear one, be engaged in serving me as you think. Be clever and diligent in all the holy rites and perform what is conducive to your own welfare.”
On hearing these excellent words of his mother, Śakra became delighted. With a fraudulent intention in his inner mind, he became engaged in. serving her. Śakra became devotedly attached to her always.
60-61. Śakra was steady in his resolve. He used to bring fruits, flowers and sacrificial twigs. At the time of alleviating weariness, he used to message her limbs. Śakra rendered service to Diti on all occasions. When the period of her holy rites was almost over and the balance remained but a little, that delighted noble lady said to Śakra:—
62. “I am pleased with you, O excellent one among the Suras. O dear son, only ten more years remain, welfare unto you. Thereafter, you will see your brother.
63. I shall place him at your service even as he is desirous of victory on your behalf. You will enjoy the conquest of the three worlds along with him, O my son.
64-65. Do not I know, O my son, that your mind is eagerly devoted to me?”
After saying this to Śakra, the noble lady was overpowered by slumber when the sun reached the middle (of the sky). Placing her head over her knees and the tresses of her hair over her feet that noble lady went to sleep.
66. Everything that is below the navel is remembered as unclean. Hence, considering her to be unclean, he thought that to be the befitting occasion (for his own action).
67. Having considered the whole reason, this thought struck him that a defect was seen in the noble lady (giving him an opportunity) to destroy the child in the womb.
68-70. Then Vṛṣan (Indra) entered the belly of Diti through her vaginal passage. After entering, Indra saw the child of great prowess in the womb. He became afraid and so split that foetus, his own enemy. On being split by the thunderbolt of a hundred spikes, the foetus trembled again and again and squealed in a deep and awful note.
Śakra then spoke to the foetus:—“Do not cry, Do not Cry (Mā roda).453 454
71. Indra split the foetus into seven parts and each of them into seven more parts by means of his thunderbolt. At that time Diti woke up.
72. Diti said thus—“He (the child in the womb) should not be killed. He should not be killed.” Thereupon, Indra jumped out, out of deference to his mother’s words.
73-74. With the palms joined in reverence along with the thunderbolt, Śakra spoke to Diti:—O noble lady, you were sleeping unclean with the tresses of your hair spreading over your feet. Seizing that opportunity I reached the foetus that was to be my slayer in the fight and split it into many parts. It behoves you to forgive me.”
75. When that foetus became fruitless, Diti was extremely distressed. She thereupon spoke to the invincible thousandeyed lord Indra in a pacifying note:—
76. “If it was due to my default that this foetus was rendered ineffective by you, it is not your fault, O lord of the Devas, O son of great strength.
77-78. There is no fault in killing an enemy. You need not be afraid, O lord. I wish that something pleasing (conducive to the happiness) is done. Otherwise whence is the felicity unto my child in the womb. Let there be seven abodes of my sons in the heaven. Let my sons traverse these seven Vātaskandhas2 (pathways of wind).
79-81. They will be well known as Maruts. They will be seven groups of seven each (7 x 7 = 49). The first Skandha should be known as being present on the earth, the second in the sun, the third should be known in the moon, the fourth in the group of luminaries, the fifth in the planets and the sixth in the zone of seven sages (the Great Bear), the seventh in1 2
Dhruva (Pole star). Let my sons traverse these seven Vātaskandhas on different occasions.
82-89. Let my sons be the lords of Vātaskandhas and traverse these paths. The first Vātaskandha is on the earth. It extends upto the clouds It is Āvaha (by name). Let my seven sons belonging to the first set traverse this first path.
The second Vātaskandha is above the clouds upto the sun. It is Pravaha by name. Let the second set of my sons traverse this second path.
The third Vātaskandha is above the sun and beneath the moon. It is remembered as Udvaha. Let the third set of my sons traverse this third path.
The fourth Vātaskandha is above the moon and beneath the stars. It is Saṃvaha. Let the fourth set of my sons, O lord, traverse the fourth path.
The fifth Vātaskandha is above the stars and it extends upto planets. It is called Vivaha. Let the fifth set of my sons traverse this path.
The sixth Vātaskandha is above planets and extends upto the seven sages. It is Anuvaha. Let the sixth set of my sons traverse this path.
The seventh Vātaskandha is above the sages. It extends upto the abode of Dhruva. The pole star is glorified as Parivaha. Let my sons stay there. Let my sons traverse all these paths at different occasions.
90-92. Let these be Maruts, that name having been given by you. Understand the names of my sons, O Śatakratu separately, as befitting their activities of that nature.
The first set of Maruts is as following:—1) Śakrajyoti 2) Satya 3) Satyajyoti 4) Citrajyoti 5) Jyotiṣmān 6) Sutapas 7) Caitya.
Understand the second group:
93-99. (Partially defective text) 1) Ṛtajit 2) Satyajit 3) Suṣeṇa 4) Senajit 5) Sutamitra 6) Amitra 7) Suramitra. This is the second group. Understand the third set: They are:—1) Dhātṛ 2) Dhanada 3) Ugra 4) Bhīma 5) Varuṇa 6) Abhi-
yuktākṣika 7) Sāhvāya. Understand the third class mentioned by me:1
The fifth set is as follows:—1) Idṛk [Īdṛk?] 2) Anyādṛk 3) Sarit 4) Druma 5) Vṛkṣaka 6) Mita 7) Samita.
The sixth class is as follows:—1) Īdṛk 2) Puruṣa 3) Nānyadṛk 4) Samacetana 5) Sammita 6) Samavṛtti 7) Pratihartṛ.2
All other men and subjects performed Yajñas and eulogised. Thus these seven sets of seven Daityas-cum-Devas have been mentioned.
Thus the forty-nine Maruts are remembered by their names (?). They were enumerated by the two i.e. by Diti and Śakra.
100. After giving these names, Diti said to Indra, Let these brothers, my sons, traverse these Vātaskandhas.
101-102. Welfare unto you. Let my sons traverse (these paths) along with the Devas.”
On hearing these words, the thousand-eyed Purandara spoke with palms joined in reverence—“O mother, let it be so. There is no doubt about this that everything will happen as spoken by you.
103. By becoming as said by you, these noble-souled bachelors (?) will be honoured by the world. Along with the Devas they will participate (have their share in the oblations) in the Yajñas.
104. Hence, these Maruts are Devas. All of them were excellent younger brothers of Indra. All those powerful and speedy sons, of Diti should be known as immortal ones.”
105. Those two, the son and the mother came to this agreement in the hermitage. They went to the heaven delighted. Śakra became freed of all worries and pains.
106. He who listens to the auspicious birth of the Maruts or he who reads this, shall attain victory in argument. He shall regain his lost soul.1 2 455 456
1. The sons of Danu were great Asuras well known in their race. The most important among them was Vipracitti. They possessed unimaginable exploits and valour.
2. All of them were persons who had performed great penances and had obtained boons. They were truthful, aggressive against enemies and cruel. They were experts in the use of Māyā.
3. They possessed great strength and were swift in movement. They were engrossed in the study of the Vedas; (Brahmiṣṭha) and maintained holy fires. Understand them even as they are being glorified in accordance with their prominence.
4-13. The following are glorified as the prominent members of the family of Danu:—Dvimūrdhan, Śambara, Śaṅkuratha, Vibhu (or lord), Śaṅkukarṇa, Vipāda, Gaviṣṭha, Dundubhi, Ayomukha, Maghavān, Kapila, Vāmana, Maya, Marīci, Asipā, Mahāmāyā, Aśiras, Bhṛśī, Vikṣobha, Suketu, Ketuvīrya, Śatāhvaya, Indrajit, Dvivida, Bhadra, Devajit, Ekacakra, Mahābāhu, the extremely powerful Tāraka, Vaiśvānara, Puloman, Prāpaṇa, Mahāśiras, Svarbhānu, Vṛṣaparvan, Puruṇḍa the great Asura, Dhṛtarāṣṭra, Sūrya, Candramas, Indratāpana, Sūkṣma, Nicandra, Cūrṇanābha, Mahāgiri, Asilomā, Sukeśa, Śaṭha, Mūlakodara, Jambha, Gaganamūrdhan, Kumbhamāna, Mahodaka, Pramada, Adma, Kupatha, Aśvagrīva, the valorous, Vaimṛga, Virūpākṣa, Supatha, Hala, Ahala, Akṣa, Hiraṇmaya, Śatagrīva, and Śambara (the second).
Śarabha and Śvalabha are remembered as the sun and the moon of Asuras. They are influential against the Suras as well.
The sons and grandsons and later descendants of these are endless. They cannot be numbered.
14. Thus the Asuras, Daityas and Dānavas have been recounted.
The Daityas are remembered as Sutvats (soma drinkers?) and the sons of Danu are remembered as Asutvats (non participants in drinking soma juice).
15-17. These are remembered as the followers of the family or those of the family of the sons of Danu.
The following are remembered as those of the family of the sons of Danu:—
Ekākṣa, Aśvaprabhāriṣṭa, Pralamba, Naraka, Indrabādhanakeśī, Puruṣa, Śeṣavān, Uru, Gariṣṭha, Gavākṣa, Tālaketu the valorous. They cannot be killed by human beings. They were born of the inter-alliance of the Daityas and the Dānavas. They are of terrible exploits.
18. The following fourteen1 great Asuras are called Saiṃhikeyas. They were born of Siṃhikā as the sons of Vipracitti:—
19-20. Śala, Śalabha, Savya, Sivya, Ilvala, Namuci, Vātāpi, Supuñjika, Harakalpa, Kālanābha, Bhauma and Kanaka, Rāhu the suppressor of the sun and the moon is the eldest among them.
21. These sons of Siṃhikā were unapproachable (invincible) even to the Devas. Their family itself was very awful. All of them were cruel and slayers of the Brāhmaṇas.
22. The groups of Saiṃhikeyas are remembered as consisting of ten thousands. They were killed by the powerful Bhārgava (Paraśurāma) son of Jamadagni.
23. Prabhā was the daughter of Svarbhānu; Śacī was the daughter of Puloman; Upadānavī was the daughter of Sada and Śarmiṣṭhā of Vṛṣaparvan.
24. Vaiśvānara had two daughters viz. Pulomā and Kālikā. Nahuṣa was the son of Prabhā and Jayanta the son of Śacī.
25. Śarmiṣṭhā gave birth to Pūru and Upadānavī to Duṣyanta. Vaiśvānara’s daughters were these two viz. Pulomā and Kālakā.
26. Both these daughters had many children. They were the wives of Mārīca. Both of them had between them sixty thousand children. They were the leaders of the Dānavas.1 457
27. There were fourteen thousand more, those of the residents of Hiraṇyapura. Paulomas and Kālakeyas were Dānavas of great strength.
28-29. They could not be killed by the Devas. They were slain by Savyasācī (Arjuna). Six children, five sons and a daughter were born of Rambhā and Maya. They were very powerful. The sons were Māyāvin, Dundubhi, Mahiṣa, Kālika and Ajakarṇa. Mandodarī was the daughter.
30-31. Thus the creation of Daityas and Dānavas has been stated.
It is remembered that five very powerful sons were born of Anāyuṣā—Araru, Bala, Vṛtra, Vijvara and Vṛṣa.
The son of Araru, a cruel and great Asura named Dhundhu was killed in a cave by Kuvalāśva at the instance of Uttaṅka.
32-33. Nikumbha and Cakravarman were the sons of Bala. Both of them were unrivalled in brilliance. They had great virility. Of these two the latter was Karṇa in his previous birth. Vijara had also two sons—Kālaka and Khara.
34. Vṛṣa had four sons of very cruel activities. They were Śrāddhāda, Yajñahā, Brahmahā and Paśuhā.
35-36. Anāyuṣā’s sons have been recounted. Understand the sons of Vṛtra too. Very awful and powerful Rākṣasas named Bakas were born to Vṛtra who was fighting with Indra. A hundred thousand of them are remembered as the followers (servants) of Mahenḍra.
37-39. All of them were knowers of Brahman (Veda). They were gentle and devout (righteous). They had subtle forms. All of them moved about among the subjects in their subtle forms. They lived always enveloped in anger.1
Krodhā gave birth to unrivalled sons, very excellent in singing. They were ten in number. These Devagandharvas were
Krudhāvṛtāḥ in the Bd. P. This is discordant with the list of their virtues. Vā.P. 68.36 reads Sudhārmikāḥ “extremely religious.” This adjective is in consonance with the previous virtues in that line (39 b) and hence acceptable.
the sons of Krodhā. They were Siddha, Pūrṇa, Bahvī, Pūrṇāṃśa the vigorous, Brahmacārin, Śataguṇa Suparṇa the seventh, Viśvāvasu, Bhānu and Sucandra the tenth. Thus the sons of Krodhā have been recounted.
1-4. The Gandharvas and the Apsaras were the children of Muni.1 459 Know them (by their names). They are Bhīmasena, Ugrasena, Suparṇa, Varuṇa, Dhṛtarāṣṭra, Goman, Sūryavarcas, Patravān, Arkaparṇa, Prayuta, Bhīma and Citraratha who was well-known as the conqueror of all and as one who had kept his senses under perfect control, Śāliśiras the thirteenth, Parjanya the fourteenth, Kali the fifteenth, and Nārada the sixteenth. Thus these divine Gandharvas, children of Muni, have been recounted.
5-9. They had twenty-four splendid younger sisters named Apsaras:—viz. Aruṇā, Anapāyā, Vimanuṣyā, Varāmbarā, Miśrakeśī, Asiparṇinī, Alumbuṣā, Mārīcī, Śucikā, Vidyutparṇā, Tilottamā, Adrikā, Lakṣmaṇā, Kṣemā, the divine Rambhā, Manobhavā, Asitā, Subāhū, Supriyā, Subhujā, Puṇḍarīkā, Ajagandhā, Sudatī and Surasā. Her brothers—Subāhu, the celebrated Hāhā, Hūhū and Tumburu—these four are remembered as excellent Gandharvas. Thus these Gandharvas and Apsaras, the children of Muni have been named.
10. The following are remembered as Laukikī Apsaras (i.e. Earthly Apsaras) viz. Haṃsā, Sarasvatī, Sūtā, Kamalā, Abhayā, Sumukhī, and Haṃsapadī.
11-12a. (There are nine more Gandharvas(?) Viz. Haṃsa, Jyotiṣṭama, Ācāra, Dāruṇa, Varūtha, Vareṇya, Vasuruci, Suruci the eighth among them and then Viśvāvasu.
12b-13. The extremely fortunate Ṛṣṭā who had been, honoured by the Devas and the sages, gave birth to three (daughters) Viz. Arūpā, Subhagā and Bhāsī.
Manuvantī and Sukeśī were the splendid daughters of Tumbaru.
14-15. One should know that these ten (celestial Damsels) are Pañca-cūḍas (having five plaits of hair).
They are Menakā, Sahajanyā, Parṇinī, Puñjikastalā, Kṛtasthalā, Ghṛtācī, Viśvācī, Pūrvacitti who is wellknown as Pramlocā and Anumlocā. They are thus ten.
16. Urvaśī is remémbered as the eleventh. She had been born of Nārāyaṇa who has neither a beginning nor an end. Her limbs are free from blemishes (i.e. extremely beautiful) befitting a noble family.
17. Menakā the daughter of Menā was born as a beautiful woman in every limb. All these are remembered as expounders of Brahman and extremely fortunate.
18-20a. The meritorious groups of Apsaras are well-known to be fourteen viz.—Āhṛtis, Śobhavatīs, Vegavatīs, Ūrjās, Yuvatīs, Sruks, Kurus, Barhīs, Amṛtās, Mudās, Mṛgus, Ruks, Bhīrus and Śobhayantīs.
20b-24. The Āhṛtis are the mental daughters of Brahmā. The Śobhavatīs are the daughters of Maruts. The Vegavatīs are the daughters of Ṛiṣṭā. The Ūrjās are born of Agni (fire-god). The Yuvatīs are born of rays of the sun. They are very splendid. The auspicious Kurus are born along with the rays of the moon. The (Apsaras) named Śruks were born of Yajña (sacrifice). The Barhis were born of Kuśavatī. The Apsaras born of Amṛta and (therefore) they are remembered as Amṛtās. The Apsaras named Mudās were born of Vayu (wind). The Mṛgus were born of the earth. The
Apsaras named Ruks were born of the lightning. The Bhīrus are the daughters of Mṛtyu. The Śobhayantīs (were the daughters) of Kāma. The fourteen groups (of Apsaras) have been recounted.
25. These brilliant groups of Apsaras numbering many thousands are the wives and mothers of the Devas, and the sages.
26-29. (Text partially defective.) All these Apsaras are equally fragrant and free from excitement (Niṣpandāḥ—Steady). Except Hara, everyone from among the Devas and the sages had contacts with them on account of Kāma (God oflove), since they were common to all.1 Parvata and Nārada were born of them. But since they were born of divine sages, Parvata and Nārada are included among sages. A third is also remembered as younger to them viz. Arundhatī.
Aruṇa and Garuḍa were the sons of Vinatā.
30. The (veḍic) metres are those beginning with Gāyatrī. The birds are born of Suparṇa (Garuḍa)
31-37. Kadru gave birth to thousand serpents2 who support the earth. They have many hoods. They are noble-souled and they are able to traverse through the sky. Since they are innumerable (all the names are not mentioned here). Learn the names of the most important among them.
The most important among the serpents are Śeṣa, Vāsuki and Takṣaka. (The other important serpents are) Akarṇa, Hastikarṇa, Piñjara, Āryaka, Airāvata, Mahāpadma, Kambala,1 460
Aśvatara, Elāpatra, Śaṅkha, Karkoṭaka, Dhanañjaya, Mahākarṇa, Mahānīla, Dhṛtarāṣṭra, Balāhaka, Karavīra, Puṣpadaṃṣṭra, Sumukha, Durmukha, Sūnāmukha, Dadhimukha, Kāliya, Alipiṇḍaka, Kapila, Ambarīṣa, Akrūra, Kapitthaka, Prahrāḍa born of Brahman Gandharva, Maṇiṣṭhaka, Nahuṣa, Kararoman and Maṇi. These and others too, (sons of Kadru have been recounted.) Understand the sons of Khaśā.
38. Khaśā gave birth to two deformed sons of very rough modes of life; the elder was born at dusk and the younger at dawn.460
39-42. Khaśā gave birth to the elder son with the following characteristics:—One of his ears was very red. He had four arms and four legs. He was faltering and unsteady while walking, swaying on either side (? Dvidhāgatim). He had hair all over his body. His limbs were stout. His nose was splendid. He had a large belly. His head was very clean. He had large ears. His hair appeared like Muñja grass. He had great strength. His mouth was small but the tongue was long. He had many curved fang-like teeth. His chin was large. His eyes and feet were reddish tawny in colour. He had thick eyebrows and a large nose. He was mysteriously secretive (Guhyaka). His neck had a bluish tinge. His feet were long and his face was big. Khaśā gave birth to such an extremely terrible son.
43-47. Khaśa gave birth to his younger brother, her second son, at the close of (the night) at dawn. He had three heads, three feet and three hands. His eyes were black. His hair stood upright (on his head). His moustache was green in colour. His body was as hard as rock. He had long hands. His voice was loud. His mouth (appeared like a groove) cut up to the ears. He had a strong and big (protruding) nose. His lips were thick. He had eight curved fang-like teeth. His face was irregular in shape. He was spike-eared. His round eyes were tawny in colour. His hair was matted. He had twin globular (masses of flesh). His shoulders were big and broad. His chest1 461
(too) was broad. The ridge of his nose was large. His belly was thin. His neck was not stout. It was red in colour. His penis and scrotum remained hanging down. She gave birth to such a younger son.
48. Immediately after their birth, they increased in size. All their limbs became efficient in their respective functions.
49. With their limbs grown in size and power immediately after their birth, they began to drag their mother. The elder one of the two was very cruel and he pulled his mother.
50. He said—“O mother, we are tormented due to hunger. In order to save ourselves we shall devour you”. But the younger one attempted to forbid him.
51. Seizing him (i.e. the elder one) with his pair of hands, he spoke to (his brother in front of) his mother—“Indeed you are the person to render service to your ancestors and preserve their welfare. Protect (at least) your own mother.”
52. At that very instant, their father appeared before them, On seeing both these (children) of deformed features, he spoke to Khaśā.
53. On seeing their father the two sons became frightened and became one. By means of their Māyā, they became merged into the limbs of their mother.
54. Then the sage said to his wife—“What is it that you have been told by these two boys? Report to me everything factually. This is your own transgression.
55. A son or a daughter will be like the mother,1 at the time of their birth. A son will have the same (character and habit) as his mother.
56-58. Indeed water will have the same colour as the ground (on which it flows). Due to the defect in the conduct of the mothers, as well as due to their qualities, forms and features, the children are extremely influenced. But all the children become different from one another on account of their own renown.”1 462
After addressing Khaśā like this, that incomparable holy lord gently called his sons and accorded names unto them.
Then Khaśā told him everything that had been committed by them both in regard to her.
59. He gave them those names the root meaning of which befitted their activities as reported by their mother, and as inferred by him independently.
60. The elder one had said “O mother, we shall eat (you).” (The root Yakṣ) is used in the sense of chewing and eating. Hence he became Yakṣa.
61-62a. The root Rakṣ is understood to mean “to protect”. Since your other son said “Protect this mother of yours” he will be known by the name Rākṣasa.462
62b-64. After observing such a peculiar action on their part towards their mother and after understanding the (inevitable) future affair (? the sage fixed these names).
The sage of cultured intellect was surprised on seeing both of them hungry. The husband of Khaśā assigned blood and suet as their diet.
On seeing them hungry the father bestowed this boon on
them.
65-67. “Due to the touch of your hands, currents of blood shall wholly become blood, flesh or fat as you desire to eat.
You shall have your meals, sports and pastimes during the night. Your prey shall be Brāhmaṇas, Devas etc. You shall be very powerful during the night, but very weak during the day time.
Protect this mother of yours. This is the Dharma recommended unto you.”
After saying this to his sons Kaśyapa vanished there
itself.
68. After their father had departed, those two cruel (brothers) who are terrible by nature indulged in all kinds of adverse activities. They were ungrateful and they harassed all living creatures.1 463
69. They were extremely powerful and had great inherent vitality. They had huge bodies and were unassailable. They were conversant with Māyā (power of illusion or witchcraft). They could be invisible. Both of them could vanish even, as they were moving about.
70. Both of them could assume any form they desired. They were terrible by nature and free from all ailments. They roamed about with all sorts of activities befitting their forms and features. They harassed everyone.
71-72. They were eager to swallow Devas, sages, Pitṛs (manes), Gandharvas, Kinnaras, Piśācas (vampires), human beings, serpents, birds and animals. They used to roam about during the night. They watched even the followers of Indra becoming excited.1
73-76. (Defective Text) Once that Rākṣasa2 (i.e. the younger one of the two brothers) was moving about desirous of getting some food to eat, he followed his prey by means of their sound. He was moving about like a lord during the midnight. Two Piśācas (vampires, goblins, fiends) named Aja and Śaṇḍa came across him. They were the sons of Kapi. They had great virility and strength. They were like white gourds (in shape). They were the ancestors (of all goblins). Their round eyes were tawny in colour. They were terrific. Their hairs, stood upright. They were accompanied by their daughters. They wanted to find a (suitable) husband for them. Both the girls could assume any form they desired. The Piśācas accompanied by their daughters were hungry. They wanted to eat the Rākṣasa.
77-79. They saw in front of them the Rākṣasa who could assume any form that he desired. All of them looked at one another. Each wanted to seize the other. The fathers (i.e. the Piśācas) said to their daughters, “He is faltering at every step. Catch hold of him alive and bring him here soon.”1 2 464 465
Thereupon the girls chased him and caught hold of him. He was held firmly by the hands and brought in front of their fathers.
80-82. On seeing the Rākṣasa seized (and brought near) by their daughters, the Piśācas asked him—“(Who are you?) To whom do you belong?” And he told them everything.
On hearing the activities and the lineage of that Rākṣasa, Aja and Śaṇḍa handed over their daughters to him. Being pleased with his activities, they gave him their daughters (in marriage).
83-84. Even as the girls were crying, the Rākṣasa married them in accordance with the marital rites called Paiśāca (pertaining to the Piśācas).
Aja and Śaṇḍa then proclaimed the assets and riches of their daughters.
Śaṇḍa spoke (first)—“This splendid girl who is conducive to your welfare is Brahmadhanā (having Brāhmaṇas as her wealth?) by name. Brāhmaṇas constitute her greatest (staple) diet.”
85. Aja then announced the assets (of his daughter). “This girl with the insects clinging to all the limbs like hair is Jantudhanā by name. She is capable of seizing the riches of all creatures.”
86. The girl who was called Jantudhanā had profuse growth of hair all over her body. She was capable of producing a great roar. She gave birth to a girl Yātudhānā.
87. The girl who was called Brahmadhanā was red in colour. She was bereft of hair. She too was capable of producing a great roar. She gave birth to Brahmadhanas (or Brahmadhanā).
88. Thus the two daughters of Piśācas gave birth to children. Know them as I recount their creation of progeny.
89-90. Yātudhānā had these ten Rākṣasas as her sons viz. Heti, Praheti, Ugra, Pauruṣeya, Vaḍha, Vidyutsphūrja,1 Vāta, Āya, Vyāghra and Sūrya (? Sarpa in verse 97).1 466
Know that Mālyavān and Sumālī were the sons of Praheti.
91. Another son of Praheti was very prosperous. He was well-known by the name Puloman. Another son was the extremely fierce demon Madhu and Lavaṇa was his son.
92. He was endowed with great yogic power. He devoutly worshipped Mahādeva.
Ugra’s son was valorous and well known by the name Vajrahan.
93-94. Pauruṣeya had five very powerful sons who were cannibals (man-eaters) namely Krūra, Vikṛta, Rudhirāda, Medāśa and Vapāśa. They have thus been recounted with their names. Vadha had two sons of vicious activities viz. Vighna and Śamana.
95. Vidyut’s son was a Rākṣasa of vicious activities and was called Rasana. Nikumbha a Brahmarākṣasa was born of the wife of Spūrja.
96. Virodha was the son of Vāta and Janāntaka was the son of Āya. Nirānanda was the son of Vyāghra. He caused abstacles in sacrifices.
97. Cruel serpents and Rākṣasas were born in the family of Sarpa (mentioned as Sūrya in V. 90). Yātudhānas have been narrated in full. Now understand the Brahmadhānas.
98. The sons of Brahmaḍhanā were nine viz. Yajñāpeta, Dhṛti, Kṣema, Brahmāpeta, Yajñahan, Śvāta, Ambuka, Keli and Sarpa.
99-100. The following were the sisters of these Brahmadhānās. They are terrible Brahmarākṣasīs viz.—Raktakarṇī, Mahājihvā, Kṣamā and Iṣṭāpahāriṇī.
The Brahmarākṣasas were born on the earth in the family of these (Brahmarākṣasīs).
Thus the Rākṣasas have been recounted in full. Now know the descendants of Yakṣa.466
101-104. Yakṣa loved Kratusthalā, one of the ten Apsaras of the class called Pañcacūḍas.2 He was desirous of1 2 467 468
getting her. Pondering over the means thereof, he searched all the celestial gardens viz.—Vaibhrāja Surabhi, Caitraratha, Viśoka, Sumana and Nandana the most excellent grove. His desire and longing having been whetted he searched many beautiful and fascinating spots. Ultimately he saw her in Nanḍana seated amidst the other Apsaras.
In spite of his ponderings and anxious worries for acquiring her, he could not find a proper means for the same. In his form and features he was defiled (ugly), spoilt and corrupt in his activities.
105. He thought thus—“All living beings resent me because I am noxious and hurtful. Hence, how shall I acquire that lady of fascinating limbs?”
106-107. He hit upon a plan. Having found a means, he hastened to put it into practice. He assumed the form of Vasuruci, the Gandharva. Then that Guhyaka (i.e. Yakṣa) seized Kratusthalā from the midst of the Apsaras. Thinking that he was Vasuruci, she heartily and willingly accompanied him.
108-109. Even as he was being watched by the groups of Apsaras he clasped her closely and had sexual intercourse with her for the sake of a son. Although he was being observed (by them) he did not hesitate, because he was eager to obtain the celestial damsel. Thereupon a son was immediately born. He had all the limbs and sense-organs in full-fledged form.
110. He increased in size immediately in height as well as girth. He shone by means of his brilliance. “I am Nābhi(?) and I am a king,” he said and saluted his father.
111. The father said to him in reply, “You are Rajatanābha.” A son is born resembling his mother in forms and features and his father in vigour and strength.
112-113. As soon as the child was born, the Yakṣa assumed his form. Yakṣas and Rākṣasas, even when they are in disguise, resume their original form while asleep, when they are angry, frightened or extremely delighted. Then the Guhyaka smilingly said thus to the Apsaras.
114-117. “O lady of excellent face, welfare unto you. Come to my house along-with your son.” After saying this, the
Yakṣa suddenly resumed his own form. On seeing it, all the Apsaras became bewildered and fled together. As she (i.e. Kratusthalā) was going on, the son followed her consoling her by means of gentle words. He took her to the midst of Gandharvas and the Apsaras and returned. On observing that she was the origin of species of Yakṣas, the groups of Apsaras said to Kratusthalā—“You are the mother of Yakṣas.” Thereafter, the Yakṣa went to his own abode accompanied by his son.
118. The holy fig tree well known by the name Rohiṇa is the place where Guhyakas lie down. It is remembered that the residence of the Yakṣas is on the Nyagrodha (Holy fig tree) named Rohiṇa.
119-120. The Yakṣa Rajatanābha is the grandfather (i.e. Ancestor) of the Guhyakas.
He married Maṇivarā, the gentle daughter of blameless limbs, of Anuhrāda, a Daitya (demon). Maṇivara, with perfect control over his sense-organs, was born of her. She gave birth to Maṇibhadra who was equal to Indra in exploits and valour.
121. The two splendid sisters named Puṇyajanī and Devajanī, the daughters of Kratusthalā became their wives.
122-126. The splendid lady Puṇyajanī gave birth to twenty-four sons of Maṇibhadra viz. Siddhārtha, Sūryatejas, Sumana, Nandana, Maṇḍūka, Rucaka, Maṇimān, Vasu. Sarvānubhūta, Śaṅkha, Piṅgākṣa, Bhīru, Asoma, Dūrasoma, Padma, Candraprabha, Meghavarṇa, Subhadra, Pradyota, Mahādyuti, Dyutimān, Ketumān, Darśanīya. and Sudarśana. These twenty-four sons were born to Puṇyajanī. Born as the sons of Maṇibhadra, all of them had meritorious characteristics. The splendid Yakṣas and Puṇyajanas are their sons and grandsons.
127-132a. The splendid lady Devajanī gave birth to Maṇivara’s sons viz. Pūrṇabhadra, Haimavān, Maṇimantra, Vivardhana, Kusu, Cara, Piśaṅga, Sthūlakarṇa, Mahāmuda, Śveta, Vimala, Puṣpadanta, Jayāvaha, Padmavarṇa Sucandra, Pakṣa, Bālaka, Kumudākṣa, Sukamala, Varḍhamāna, Hita, Padmanābha, Sugandha, Suvīra, Vijaya, Kṛta, Pūrṇamāsa, Hiraṇyākṣa, Sāraṇa and Mānasa.
These Yakṣas, the sons of Maṇivara are remembered as Guhyakas. They have fascinating forms and features. They are exquisitely dressed. They wear garlands. They have pleasing appearance. Their sons and grandsons are in hundreds and thousands.
132b-136. Khaśā had other sons too, the Rākṣasas who could assume forms as they pleased. Those who are important among them are being described. Listen to their names.469 They are:—Lālāvi, Krathana, Bhīma, Sumālin, Madhu, Visphūrjana, Bṛhajjihva, Mātaṅga, Dhūmrita, Candrārkabhīkara, Budhna, Kapiloman, Prahāsaka, Pīḍāpara, Trinābha, the night-walker Vakrākṣa, Triśiras, Śatadaṃṣṭra, Tuṇḍakośa the Rākṣasa, Aśva, Akampana and Durmukha the night-wanderer. Thus these excellent Rākṣasas are valorous. They constitute the Gaṇas of Śiva.
137-139. They can traverse all the worlds. Their procedure is like that of the Devas. She had other children also viz seven daughters. Listen (to their names) in order viz. Ālambā, Utkacā, Utkṛṣṭā, Nirṛtā, Kapilā, Śivā and the extremely fortunate Keśinī. These are remembered as the seven sisters who created progeny from whom Gaṇas were evolved. It was from them that group of Rākṣasas was born—Rākṣasas who were ferocious in battle and destroyers of the congregations of people, as well as the splendid groups of Rākṣasas.
140-146. The group (of Rākṣasas) called Ālambeya is ferocious and cruel. Similarly, the group Autkaceya (is also cruel). The groups Autkārṣṭeya and Śaiveya are the most excellent groups of Rākṣasas. Similarly, the group named Nairṛta had been procreated by a servant of Tryambaka, the most excellent leader of Gaṇas. The Nairṛtas are Deva-Rākṣasas. They are valorous and richly endowed with heroism. Their leader is one who is endued with Yogic power, well reputed by the name Virūpaka. They are haughty and noble-souled and1
they form hundreds of groups and armies. Generally these (Nairṛtas) follow Śaṅkara the lord of the Universe.
The groups of Daitya-Rākṣasas called Kāpileyas have been procreated by the noble-souled king of Daityas (named) Kumbha. They have huge bodies. They are endowed with valour, vigour, enormous strength and exploit. Another group of Rākṣasas (named) Yakṣarākṣasas have been procreated by Kapila a powerful Yakṣa in Keśinī.
147-148. There was an insignificant Rākṣasī (demoness) named Nīlā. She was the daughter of Keśinī. The numerous Rākṣasas well known as Nailas have been procreated by Surasika (A person of excellent taste) belonging to the group Ālambeya. They are unconquerable and are of terrible exploits. They have divine and earthly forms and features. They roam about the entire earth.
149-151. Since their creation is multitudinous, it cannot be detailed (completely). The Rākṣasī (demoness) named Vikacā was the daughter of Nīlā. Her sons, the Vikacas, have great inherent strength and valour. They have been procreated by Virūpaka the Nairṛta here. The subjects so procreated were very terrible. Listen to their names in the proper order. They are very terrible on account of their curved fangs. They are hideous with large ears and big bellies.
152-156. Their group names are Hārakas, Bhīṣakas, Klāmakas, Reravākas, Piśācas, Vāhakas, Trāsakas and others. These are Bhūmi-Rākṣasas (earthly demons). They are slow-witted but harsh and tough in their exploits. They assume different sizes and shapes on different occasions. They roam about in places hitherto never seen. Such of them as have excellent strength and inherent vitality are remembered as Khecaras but they traverse the sky only to a very limited extent. They merely aim at flying. This universe is pervaded by hundreds and thousands of these Bhūmi-Rākṣasas and all sorts of insignificant Rākṣasa hordes. Different regions are occupied all round by different kinds of Rākṣasas.
Briefly mentioned, there were eight Rākṣasa mothers.
157-158. Their eight clans have been described in the proper order. Certain clans are called Bhadrakas (gentle) caused by the outcome of ignorant ones. They are hundreds and
thousands in number. They have Pūtanā as their common mother (?). They are terrifying unto all living beings.
159-161. The Grahas are the cause of the death of children in the human world. They are Skandagraha viz. Hāsyas, Āpakas, Trāsakas and others.
Those (varieties of insignificant Rākṣasas) should be known as Kaumāras. They stay in the abodes of children. There are groups of deceitful (Māyikas) varieties of Skandagrahas. There are Lokavināyaka (those who create obstacles to the worlds), goblins named Pūtanās. Thus thousands of groups roam about on this earth.
162-163. Yakṣas (are of two kinds): those named Puṇyajanas and those who are remembered as Pūrṇabhadras.
The king of Alakā became the overlord of Yakṣas, Rākṣasas, all the Nairṛtas and those who were called Paulastyas and Agastis.
The Yakṣas drink and devour the blood, suet and flesh of human beings by means of their eyes.
164-166.470 The Rākṣasas (drink blood etc.) by entering (the bodies of victims). The Piśācas (drink blood etc) by means of squeezing and harassing (victims).
Speaking succinctly, Daivatas (i.e. Devas) are equipped richly with all characteristics.1 471 They are brilliant, powerful and masterly. They can assume any form they desire. They cannot be assailed. They are valorous. They arc bowed to by all the worlds. They are subtle, vigorous, and pure. They bestow boons. They partake of Yajñas. These foregoing characteristics pertain to the Devas as well as the Asuras.
167. It is remembered that the Gandharvas and the Apsaras are inferior to the Devas by three-fourths (of their qualities,
strength etc.). The Guhyakas are inferior to the Gandharvas by three-fourths (of their qualities etc).
168-169. The Piśācas are inferior to the Rākṣasas in affluence and power three times (?) (powers, affluences to one-third of Rākṣasa).
In the same manner (the different species of living beings) are inferior to one another by three-fourths in regard to wealth, beauty of form, span of life, physical power, virtue, affluence and mastery, intelligence, power of penance, learning and exploits.
170. These four species beginning with the Gandharvas and ending with the Piśācas belong to the species of the Devas.
Welfare unto you. Hereafter, listen to the progeny belonging to the family of Krodhavaśā.
171. Krodhā gave birth to twelve daughters born of her own bosom. They became the wives of Pulaha. Understand them through their names.472
172-173a. They were Mṛgī, Mṛgamandā, Haribhadrā, Irāvatī, Bhūtā, Kapiśā, Daṃṣṭṛā, Ṛṣā, Tiryā, Śvetā, Saramā, and Surasā. They were all well renowned.
173b-174a. The sons of Mṛgī were the species of deer and antelopes such as Hariṇas, Mṛgas, Śaśas (rabbits), Nyaṅkus, Śarabhas, Rurus and Pṛṣatas (spotted antilppes).
174b-179. The following were born as sons of Mṛgamandā viz. Ṛkṣas(bears), Gavayas (a kind of oxen), buffaloes, camels, boars, rhinoceros and Gauramukhas (species of buffaloes).
The following were the sons of Hari (i.e. Haribhadrā) viz. various varieties of monkey such as Haris, Golāṅgūlas, Vānaras, Kinnaras, Māyus and Kimpuruṣas, the hyaenes, the lions, the tigers, the dark blue-coloured oxen, the Dvīpins, Pythons, crocodiles, cats, mice, frogs, mongooses and Valkakas(?) found in forests.1
The splendid lady gave birth to these sons of Pulaha viz. the first Haṃsa (swan), Raṇacandra, Śatamukha, Darīmukha, Harita, Harivarman the terrible and one with splendid characteristics, Prathita, Mathita, Hariṇa and Lāṅgali.
180-181. Ten heroic leading monkeys were born to Śvetā viz. Urdhvaḍṛṣṭi, Kṛtāhāra, Suvrata, Vinata, Budha, Pārijāta, Sujāta, Haridāsa, Guṇākara and the powerful Kṣemamūrti. All of them were kings.
182-183. Their sons and grandsons were very powerful and irresistible. They could not be conquered in battle by the Devas, Dānavas, human beings, Yakṣas, Bhūtas (goblins) Piśācas (ghosts), Rākṣasas and good (powerful) serpents. Their death is not brought about by means of fire, weapons poison or other means.
184. Their movement is not obstructed on the earth, sky, Pātāla (Netherworlds), water or in the wind. All of them are indestructible.
185-188.1 The numbers of the quick and mighty monkeys are many. (Some of them) are ten thousand crores in number. Others are thousand Arbudas2 in number and others thousands of Mahāpadmas (A very high number) and hundreds of Mahāpadmas. Some are ten Arbudas in number; others are hundred thousand crores. Others thousands of Niyutas (Ten thousand crores), others are Nikharvas3, others ten crores of Arbudas. Others sixty crores in number, others a hundred thousand Arbudas, others a hundred crores; others ten Padmas4 and still others nine Mahāpadmas in number. These monkeys, belonged to very noble families.
189-193. All of them are brilliant, brave and powerful. They can assume any form they desire. They have divine ornaments and dresses. They are devotees of Brahman. They maintain sacrificial fires; they perform all kinds of Yajñas,* 2 3 4 473 474 475 476
and distribute hundreds and thousands by way of monetary gifts (and sacrificial fees). They are embellished with crowns, earings, necklaces and upper arm bracelets. They are scholars in the Vedas and Vedāṅgas. They are experts in the science of polity, in discharging missiles and withdrawing them or in the activity of killing. They have preference for divine Mantras, they are honoured on account of divine Mantras; they are efficient, powerful and heroic. They strike by means of all kinds of weapons. They are gentle, they can assume divine forms and are devoid of old age and death. There are ten thousand families of such noble-souled monkeys.
194-195. Abodes were made for them by Viśvakarman himself in the mountains and caves on the four sides of mounts Meru, Hemakūṭa, Himālaya, the Nīla mountain, the Sveta mountain, the Niṣadha mountain and the Gandhamādana mountain—well in all the seven continents.
196-200. They are bedecked (endowed with) cities of various sizes and shapes. They are equally charming during all the seasons. There are gardens and parks all round. In the grounds of their abodes and in their couches exudes pleasing fragrance of flowers. They have different kinds of unguents and divine embellishments. They are bedecked in all kinds of jewels and have mental (and spiritual) achievements. Those monkeys embellished in divine ornaments (enjoy life) drinking honey and wine in the company of she-monkeys. Their liquor was accompanied by nectarine diet too. They are full of activities. They rise in power like the community of gods in the heaven. Indeed, they are the sons of important Devas and Gandharvas. They indulge in happiness and pleasure. They are righteous. They are excessively proud on account of their boons. They are experts in war. They are very powerful.
201. Among all animals they have no mean, or insignificant position. They are devotedly attached to the Devas and Brāhmaṇas. They never become pale and faded. They are truthful. They speak volubly on many matters.
202-204. Those who are endued with forbearance and those who strictly adhere to established custom, usage and conduct of life speak with restriction. They have been created by Brahmā himself to be an ornament unto the forests.
This incarnation of monkeys is the cause of devotion in all the worlds; it is virtuous in regard to Rāma’s affiairs; it destroys all sins.
It is meritorious and conducive to wealth and fame. It is fascinating and it brings about happiness. I shall glorify the same. Listen to it with alertness and attention.
205-206. A powerful son named Vyāghra was born to ūrdhva-dṛṣṭi. Vyāghra had five brothers and five sisters. The sisters were given in marriage by the brothers to the monkeys who were purified in mind and who were suitable to them. He found befitting wives for his brothers as well.
207-208. Śarabha, well renowned in the worlds, was born as the son of Vyāghra. Śarabha’s brothers were also great scholars. They were honoured for their vigour and vitality. They were kings of monkeys. They were well-established in all righteous activities. Śarabha’s son named Śuka was very strong and intelligent.
209-210. His son too, named Ṛkṣa, born of the belly (womb) of Vyāghrī was very powerful. He was an unassailable emperor. He was the leader of the herds of all monkeys. He had great splendour. He was a persistent slayer of enemies. He was a master of the technique of wielding all sorts of missiles.
211-212. Viraja, the Prajāpati, handed over (in marriage his gold-bedecked daughter endowed with many good qualities to him (i.e. Ṛkṣa) because he was such a specially gifted one. Ṛkṣa the leader of the herds of monkeys married her.
213. That girl of charming smiles was very beautiful to behold. She had limbs free from blemish. On seeing that girl of pleasing appearance Mahendra began to love her.
214. Vāli of great valour and manliness was born as her son due to her union with Mahendra. He was as valiant as Mahendra himself.
215. Similarly, the sun-god too begot of her in secret his son, a part of himself. He was Sugrīva the leader of the herds of monkeys.
216. On seeing both the sons endowed with strength, beauty of form and glorious splendour, Ṛkṣa, the leader of the herds of all the monkeys, had a great deal of delight.
217-219. He crowned his eldest son Vāli who had golden garlands (necklaces). Crowned thus and followed by Sugrīva, Vāli administered the kingdom like the lord of Devas in the heaven.
Suṣeṇa’s daughter named Tārā was the wife of that noble-souled (Vāli). She was highly intelligent and her face resembled the lord of stars (i.e. the moon). She gave birth to a son Aṅgada who had golden Aṅgadas (ornaments of the upper arm).
220. A son of terrible exploits was born to Aṅgada in the eldest daughter of Mainda. His name was Dhruva. He earned great renown.
221. Rumā the splendid daughter of Panasa was the wife of Sugrīva. Three sons of great renown were born to him.
222. After finding out very beautiful wives for them the powerful Sugrīva stayed beside Vālī along with his monkey followers.
223-227. The fierce (Sugrīva) stayed with his brother for many years like a Deva (a god).
Kesarī married the daughter of Kuñjarā named Añjanā. That lady of great purity and good fortune went to a park named Puṃsavana. Vāyu (the wind-god) made advances to the lady who was proud of her youth. Hanumān was born of her by her union with Vāyu the (source of) life into the entire universe. The sons of Kesarī were well known here as well as in the heaven.
The eldest among them all was Hanumān. Matimān is remembered as the son after him. Others were Śrutimān Ketumān and the intelligent Dhṛtimān. All the brothers of Hanumān were well established along with suitable and befitting wives. The sons were thus established by their father. They were blessed with sons and grandsons.
228-230. Hanumān was a Brahmacārin (observer of the vow of celibacy). He was not joined in wedlock with any woman. He was like another Garuḍa in speed and extensive expedition.
Nala the powerful and unconquerable son of Agni was born of the wife of Kanakabindu. He was a leader of monkeys.
There are other powerful monkeys of great fortune and grandeur. Of them the most important leaders of the leading monkeys should be known.
231-237. They are Tāra, Kusuma, Panasa, Gandhamādana, Rūpaśrī, Vibhava, Gavaya, Vikaṭa, Sara, Suṣeṇa, Sudhanu, Subandhu, Śatadundubhi, Vikaca, Kapila, Raudra, Pāriyātra, Prabhañjana, Kuñjara, Śarabha, Daṃṣṭrin, Kālamūrti, Mahāsukha, Nanda, Kandarasena, Nala, Vāruṇi, Cirava, Karava, Tāmra, Citrayodhin, Rathītara, Bhīma, Śatabali, Kālacakra, Anala, Nala, Yakṣāsya, Gahana, Dhūmra, Pañcaratha, Pārijāta, Mahādīpta, Sutapas, Balasāgara, Śrutāyus, Vijayākāṅkṣin, Gurusevin, Yathārthaka,Dharmacetas, Suhotra, Śālihotra, Sarpaga, Puṇḍra, Avaragātra, Cārurūpa, and Śatrujit.
238-244. (The following also are very important monkeys) viz. Vikaṭa, Kavaṭa, Mainda, Bindukāra, Asurāntaka, Mantrin, Bhīmaratha, Saṅga, Vibhrānta, Cāruhāsavān, Kṣaṇakṣaṇamitāhāra, Dṛḍhabhakti, Pramardana, Jājali, Pañcamukuṭa, Balabandhu, Samāhita, Payaḥkīrti, Śubha, Kṣetra, Binduketu, Sahasrapāt, Navākṣa, Harinetra, Jīmūta, Balāhaka, Gaja, Gavayanāman, Subāhu, Guṇākara, Vīrabāhu, Kṛtin, Kunda, Kṛtakṛtya, Śubhekṣaṇa, Dvivida, Kumuda, Bhāsa, Sumukha, Suruvu, Vṛka, Vikaṭa, Kavaka, Javasena, Vṛṣākṛti, Gavākṣa, Naradeva, Suketu, Vimalānana, Sahasvāra, Śubhakṣetra, Puṣpadhvaṃsa, Vilohita, Navacandra, Bahuguṇa, Saptahotra, Marīcimān, Godhāman, Dhaneśa, Golāṅgūla and Netravān.
245. Thus these monkeys have been enumerated in view of their real importance. Since the names are many, they cannot be described in full.
246-247a. Each of them had the strength of ten crores of elephants.
Vāli, the scorcher of foes, was the king of all the hosts of monkeys stationed in all the seven continents. He himself stayed in Kiṣkindhā.
247b-248a. That powerful Vāli once defeated Rāvaṇa. He caught hold of him with his left hand. Placing him at his side, he pressed him hard and went on meditating.
248b-249. In the course of a Muhūrta he went to the four oceans, the southern, the eastern, the western and the northern, touching meanwhile all the four sides. He had the speed of the mind and the wind but he was not exhausted. (He did not feel strain of the long travel).
250-252. Vāli of great vitality thus defeated Rāvaṇa who had made the worlds cry. As Rāvaṇa became delirious and unconscious, he released him from the grip of his arms and placed him at the root of a tree. Haughty, on account of excessive strength, he sprinkled cold water on Rāvaṇa from his head to his foot. When Rāvaṇa regained consciousness, Vāli pretended to be surprised. The lord of monkeys then spoke to the king of Rākṣasas who was very fierce in battle.
253-260. “O king of Rākṣasas, having exploits equal to those of Mahendra, you have conquered innumerable armies in battle and defeated Yama and his ministers. Varuṇa, Kubera, the moon, the sun-god, groups of Maruts, Rudras, Ādityas, Aśvins, Vasus, Daityas, Kālakeyas, Dānavas of very great power, Siddhas, Gandharvas, Yakṣas, Rākṣasas, serpents, excellent leaders of birds, the planets, the stars, constellations, goblins, ghosts, proud of their specially increased strength, and hundreds and thousands of kings of human beings. In spite of having all these achievements and qualifications (you have been defeated by me).
In speed you are on a par with the mind and the wind. You are capable of moving the Meru. You are unconquerable like God of death. You have routed all the heroes in the worlds. You are the conqueror of the cities of enemies by means of armies (with the striking power) of the thunderbolt. You have levelled mountains by means of your armies as powerful as thunderbolt. You have agitated and stirred up the seven oceans seven times. You are a Mahāratha (a great hero who can withstand the attack of thousands of archers). You are free from excitements and are eager to gain Victory. You are proud of your strength. In spite of that, you, a powerful warrior, have been overwhelmed by me, a weak one and a monkey in particular.
261. How is it that you, in spite of being an unconquerable powerful hero, have been condemned to such a plight as this. Tell me, O leading Rākṣasa of Brāhmaṇa caste, what is the reason hereof?
262-264. Freedom from fear has been given unto you by me. Rest assured. You have nothing to fear.”
On hearing the words of Vāli, the ten-headed Rākṣasa of great valour said these words in a conciliatory tone, because he was flurried and excited on account of fear:—
“Undoubtedly, all the Devas and the Asuras have been defeated by me in battle. But a powerful man of this sort (i.e. like you) I have never come across anywhere. Therefore, I wish to have a friendly alliance with you, devoid of fear of every sort.
265-266. O heroic warrior, never will a fight ensue with you, from my side.”
On being requested thus Vāli said—“Your words shall be true.”
Having entered into the treaty (agreement) with Vāli at the outset, Rāvaṇa went to Laṅkā along with his hordes. His inner soul became extremely delighted.
267-273. After defeating the lord of the Rākṣasas at Puṣkara in battle, the powerful Vāli performed many Yajñas where food and drink were supplied in plenty and in which hundreds and thousands of monetary gifts were distributed in an increased scale. He performed Agniṣṭomas, Aśvamedhas (horse-sacrifices), Rājasūyas, Nṛmedhas (human sacrifices) and all kinds of sacrifices, accompanied by all kinds of charitable gifts. He propitiated the Devas and Devendra by means of many offerings. He propitiated Brahmā by performing Homas in the fire for many years. He was happy in the company of his younger brother Sugrīva. He had nothing to fear from any quarter. He looked after the kingdom of monkeys. He was devoted to the Brāhmaṇas. He considered Brahman to be the supreme one. He was (as it were) a bridge of righteousness. He was engaged in holy rites. He was conversant with all sacred scriptures. He sported about and enjoyed life for many years. During his Sacrifices, Nārada the celestial sage, sang this verse of praise.
“Neither in offering oblations in sacrifices nor in charitable gifts nor in quick action and exploits is there anyone in the three worlds equal to Vāli the wearer of gold necklaces.”
274-275. O! how powerful and excessively efficient
was Vāli the son of Mahendra. He had performed thousands of Yajñas. He was extremely unconquerable. Vāli has been described as a highly intelligent emperor by you. Recount to us how Mārtaṇḍa came to be known so. O holy lord of very sacred rites, explain its etymologial derivation factually.
276-278. While the living beings were being created, Prajāpati himself brought the greatest splendour in the three worlds and deposited it within the heart of Aditi since he had great yogic power.
In the beginning, the holy lord had created an egg within her belly. The powerful foetus was within the egg.
279-283. It increased excessively. The Devas became devoid of splendour on coining to know that the foetus had been evolved wholly out of their own brilliance which had been taken away. They became afraid and said to Prajāpati—“How shall this be to us, (What will become of us)? O lord, the strength and brilliance of this (foetus) evolved by you is excessive. How can we exist? O perpetual one surely we shall be finished. There is no doubt that all living beings here, both mobile and immobile will become burnt before long. O excellent Brāhmaṇa, consider over this (point), withdraw the strength and splendour deposited within the egg so that it will be conducive to our welfare. The renown and potentiality of the splendour burns all round rapidly.
284-288. After reflection, the lord Prajāpati pulled it off. He infused strength in the egg. Then the child was within the egg. They say that what was the infused strength is the egg (?) The brilliance is considered to be the child. When it was taken out of the belly it resembled a dead lump. Thereupon, Prajāpati examined it, and split the egg into two. Placing the two pieces (side by side), he saw in one of them the foetus overwhelmed by weakness. It was however full of brilliance. At once he lifted it up and placed it in the lap of Aditi. He said—“He has the state of being born of Aditi. Since he was born dead (Mṛta) as an egg (Aṇḍa) Savitṛ (the sun) is called Mārtaṇḍa by
the learned men.477
289. Prapitāmaha (the great grandfather, Brahmā) created more brilliance in it. It is considered that what were the two egg-shells, had got very great power (i.e. the strength of the egg-shells was great).
290. The lord placed them separately in her navel and gave them to Irāvatī. With a wish for procreation, he stuffed them into her belly:
291. Thereupon, four lordly elephants were born to Irāvatī. They were very powerful and they became the befitting vehicles of Devas. They were honoured by the worlds.
292. They were Airāyaṇa, Kumuda, Añjana and Vāmana. I shall describe them unto you in detail later on.
293-296. Lord Savitṛ (sun) who directly blazes with his rays, is very important in this world on account of his superior and unlimited strength and brilliance. It is Savitṛ who illuminates this universe that had been devoid of light. O Brāhmaṇas, the exterior of Lokāloka is enveloped in darkness. The proof for this has been fully stated by me factually O excellent Brāhmaṇas. This had been heard by me from the holy noble-souled lord Vyāsa, the son of Parāśara. Formerly, this had been narrated by Sanatkumāra as well as Vāyu. After reflecting deeply, this has been recounted by others too in different ways.
297. The merit that one acquires after listening to the nectar-like Purāṇas is conducive to the achievement of all objects. (He who listens to it) roams about fearlessly even after undergoing a hundred transmigrations into other species.
298-299a. If the story of the birth of Mārtaṇḍa is in anyone’s house, if the story is narrated in anyone’s house, understand that he is one who has no equal. His children will never die prematurely.
299b-300.1 478 Ṛkṣā was the sister of Ṛkṣa a very powerful monkey. She gave birth to the renowned Jāmbavān as a result of her union with Prajāpati. He was accepted as one among themselves by heroes. He was a highly intelligent king of bears.
301. His daughter Jāmbavatī was born of Vyāghrī. That lady of lotus-like eyes was given in marriage to Vāsudeva (i.e. Śrīkṛṣṇa) by her father.
302-304. Other children too, very powerful sons were born to the king of bears. They were Jayanta, Sarvajña, Mṛgarāṭ, Saṅkṛti, Jaya, Mārjāra, Balibāhu, Lakṣaṇajña, Śrutārthakṛt, Bhoja, Rākṣasajit, Piśāca, Vanagocara, Śarabha, Śalabha, Vyāghra and Siṃha. They had hundreds and thousands of sons and grandsons.
305-307. Only the group of the Ṛkṣas (bears) is honoured by the Devas and the Dānavas.
Mārjāras (cats) are (were), the extremely powerful sons of Mārjāra and Vādī (?) They are (were) hundreds and thousands in number. All of them are (were) endowed with virility. They are the preceptors of Śarabhas and other beasts of prey. They have great strength. They taste the flesh of mice, birds, Pṛṣatas (spotted antelopes) etc. They are engaged in moving quickly and leaping about. They harass all animals.
308. They stay in villages, parts of forests, hollows of trees, caves, houses and inner apartments of abodes.
309. They move about by means of different modes of walking; they are clever, they are seen in villages; they move about in forests. They stay (in both the places) naturally.
310a. They can move about during days and nights as well as in twilight.
310b-311. They are (of various colours. Some are) of the colour of blue (black) clouds, some brownish red in colour; some are red and some are squint-eyed. Some are black in colour, some are tawny in colour. Others are of various colours with lines (and spots).
They are terrible with claws and curved teeth for their weapons. They can utter cries like peacocks.
312. Two sons were born to Saramā. They were brave and extremely unbearable. They were Śyāma and Śabala. They are remembered as the attendants of Yama.
313. Their sons were unassailable. They were blessed with sons and grandsons. Their race became well renowned for ever among Sārameyas (Dogs).
314-318. At present, the animals of the same species are very strong. They have hideous forms. They give trouble to men belonging to every caste and community. They can have a residence attached to the villages also (i.e. they can be domestically trained and kept in villages).
He who listens to the origin of the animals with curved teeth and he who narrates the same, need not have any fear from animals with curved fangs nor from thieves, nor from anything else. The decision is (i.e. it is certain) that death will come to them immediately (and not in a lingering manner).
He does not get involved in imprisonment. He does not get an ignominious birth. He does not get mixed up with other castes. He attains the merit based on the Vānaprastha stage in life (i.e. of the forest hermit) resorted to by sages. He will be richly endowed with divine wealth and strength. He does not err from perfect wisdom and knowledge. He is born in the divine wombs (becomes a god).
319-320. There are eleven species (varieties of monkeys) viz.—Dvīpins, Śarabhas, Siṃhas, Vyāghras, Nīlas, Śalyakas, Ṛkṣas, Mārjāras, Lohaṃsas (?), Vānaras and Māyus. These are considered to be the eleven species of monkeys. The leader of all these is the valiant king Vāli.
321. In the course of the battles between the Devas and the Asuras, he was the violent slayer of the terrible and powerful Asuras who would rather get slain (than submit), because they were perpetually self-respecting.
322-323. It was for the destruction of the haughty hordes (or, the strength of the haughty) that this host (of monkeys) had been created formerly by the noble-souled Brahmā, the sustainer of the worlds. This group had been intended by him as one that would render help to Mahendra.
Thus the monkeys have been recounted. Understand (the progeny) of Irāvatī.
324.479479Bhauvana (i.e. Viśvakarman, the architect of the gods) brought together the two egg-shells of the sun. Holding1
them with both of his hands, he sang the Rathantara (a Sāman Mantra).
325. Even as the Sāman mantra was being sung, Bhauvana hastened to Irāvatī and gave them to her for the purpose of sons.
326. Since he was the son of Irāvatī he is remembered as Airāvata. Since he was the vehicle of the king of the Devas that king of elephants was the first and the foremost.
327-333. Airāvata the glorious elephant has the lustre of white clouds. He has four tusks (teeth) (Here the text is defective). Añjana is an elephant with golden colour. It has only a single tusk (?) Bhadra the vehicle of Bali has six tusks.
The she-elephant of Airāvata is Abhramu. They had four sons viz.—Añjana, Supratīka, Vāmana and Padma the fourth one. Abhramu gave birth to four powerful sons who became the elephants of the (four) quarters (who belong to the species) of Bhadra, Mṛga, Manda and Saṃkīrṇa variety. He is the vehicle of Yama. Supratīka belongs to the Bhadra variety. He is the vehicle of the lord of waters (Varuṇa). Padma belongs to the manda variety. He is white in colour. He is the elephant (vehicle) of Ailavila (i.e. Kubera). (Vāmana) is dark-coloured and belongs to the Mṛga variety. He is the vehicle of Pāvaki (? Kārttikeya). Eight sons were born to him. Viz—Padma, Uttama, Padmagulma, Agaja, Vātagaja, Gaja, Capala and Ariṣṭa (lit. one whose name is Ariṣṭa). Elephants equipped with lofty stature are born in his family.
334. Those elephants arc tawny-coloured with white hairs and nails. They have various other colours also.
I shall recount in due order other elephants also born of Sāman.
335-336. Kapila and Puṇḍarīka of good name and fame were born of Rathantara Supratīka and Pramardana became well-renowned after them both.
Elephants belonging to his race are remembered to be very strong and suspicious of others. They are heroic (brave). Their head and teeth (tusks) are very big. Their hairs and nails are very pure (white).
337. Puṣpadanta was the son of Bṛhatsāman(?) Ṣaḍdanta
(having six tusks), Padmapucchavān and Tāmraparṇa were his sons. They move about in herds. They have tusks.
338. Elephants with lips hanging down, beautiful to behold, are born in his race. Their skin, tongue and trunk are dark-coloured. Their faces (heads) are large and stout.
339. Vāmadeva, Añjana, Śyāma and Vāmana were born of Sāman. His wife is Añjanā and Nīlavān and Lakṣaṇa are the sons.
340. Elephants of the following type are born in his family. They are very enormously big and fierce. Their necks and heads are beautiful. They are broad-chested and swift. They are fettered from below (i.e. by means of feet).
341. With the removal of his deformity Supratīka attained the same form as that of Sāman. He had three sons viz.—Praharī, Sampāti, and Pṛthu.
342-343. Elephants of the following type are born in. his family. They are lofty. They have long palates and lips. Their hairs are well arranged. In sexual intercourse they arc extremely gentle.
Through (the power of) Sāman, Añjanāvatī gave birth to Añjana the son of Añjanā. They had two other sons also remembered as Pramāthi and Puruṣa.
344-345a. Elephants of the following type were born in his family. Their heads are remarkably divided into two (Here partition of the head is referred to). They resemble the glossy clouds. They are pleasing to look at. Their bodies are well-built. They have the luster of lotus. They have proportionate girth of the body, globular in shape. They are brave and they have stout and large faces.
345b-347a. Through the power of Sāman, Kumudadyuti (one having lustre of lily) gave birth to Kumuda, the son of Candramas (the moon-god).
His two sons Mahāpadma and Ūrmimālin were born of Piṅgalā. Understand that the elephants born in his race are of the following type:—They resemble mountains and clouds. They are excellent and powerful. They are enlightened (intelligent). They are fond of fighting with other elephants.
347b-348a. For the sake of their victory in the battle
between the Devas; and the Asuras the Suras made use of these elephants. When their purpose was served, the elephants mentioned before were let off by the Devas. They then went in different directions.
348b-349a. The Devas gave unto Lomapāda the king of Aṅga and the author of Sūtras (Aphorisms) such of those elephants as are born in the family of these and are well-trained and tamed.
349b-351. The etymological derivation of the various names of elephants is as follows:480 The elephant is called Dvirada because it has two tusks (Rada); the word Hastin is derived from Hasta (hand i.e. the trunk); the word Karin is derived from Kara (hand i.e. the trunk). The word Dantin is derived from Dantas (tusks); the elephant is called Vāraṇa because it defends and guards (Vāraṇāt) the soldiers in the battle; it is called Gaja because it trumpets (Garjanāt); it is called Kuñjara because it roams about among the hedges and bushes (Kuñjas); it is called Nāga because there is nothing which it cannot reach (Na-Agamya); it is caīīed Mātaṅga because it runs about intoxicated; it is remembered as Dvīpa because it drinks by means of the two hollows in its trunk (the mouth). It is called Sāmaja because it is born of Sāman. Thus is the procedure of the etymological derivation.
352-353a. The turning away of their tongues (i.e. inability to speak or cessation of the power of speech) has been mentioned as originating from the curse of Agni (fire-god). The fact that an elephant cannot be aware of its own inherent strength and that its scrotum lies hidden within its body—these two should be known as resulting from the curse of the Suras.
353b-354. Elephants of diverse inborn strength are born of the daughters of Devas, Dānavas, Gandharvas, Piśācas, serpents and Rākṣasas.through their union with the Diṅnāgas (elephants of the quarters). Hence is the existence, nativity and etymological derivation of their names. This should be understood.1
355-356a. The king of these (elephants) is Abhramu. It should be understood that the habitat of Añjana of a single tusk (Ekamūla?) is that forest region north of the Kauśikī and the Gaṅgā extending as far as the ocean.
356b-357a. The region to the north of the Vindhya and south of the Gaṅgā along with the Keru (Kāruṣa) region where the Gaṅgā bifurcates the domain of Supratīka.
357b-358a. The region west of Utkala and the area west of the Kāverī is remembered as the forest of Vāmana son of Ekasūkā (?)
358b-359a. The region west of the Lohita, the area west of the river Sindhu as far as the mountain nearby is mentioned as the forest of Padma.
359b-370. Bhūtā gave birth to the Bhūtas (goblins) who are the attendants and followers of Rudra. They are (i.e. the following are their various characteristic features) stout, lean, tail, dwarfs, short ones, upright ones, those with hanging ears, those with suspended lips, those with long dangling tongues, those with small bellies, single-eyed, ugly ones, those with hanging hips, those with stout calves, black ones, white (fair) ones, blue ones, white-faced ones, red-faced ones, those of tawny colour, those of assorted colours, smoke-coloured ones, those who have reddish noses, those with hairs like Muñja grass, those with hairs standing on. ends, those with serpents as their sacred thread, those with many heads, those with no feet, those with a single head, those with no heads, fierce ones, hideous ones of disproportionate limbs, those with matted hairs, hump-backed ones, crooked ones, those of dwarfish stature, those who resort to excellent lakes, oceans, mountains, rivers and their banks, those with single ear, those with large ears, spike-eared ones, those with no ear, those with curved fangs, those with claws, those without teeth, those without tongues, those with, single hand, those with two hands, those with three hands, those without hands, those with a single leg, those with two legs, those with three legs, those with many legs, those with great Yogic power, those with great inherent might, those with very good minds, those with great power, those who can go anywhere, those who have no obstacles, those having the knowledge of Brahman, those who can assume any form they wish,
terrible ones, cruel ones, pure ones, those who consider liquor very pure, very virtuous ones, those with false teeth, those with big tongues, those without hair, those with deformed faces, those who eat with their hands, those who gulp down with their mouths, those who eat with heads (?) those with skulls, those having bows, those who wield hammers, those who hold swords and spears, those who have only the quarters for their clothes (i.e; naked ones), those with variegated dresses, those with garlands and unguents of diverse kinds, those who take in rice, those who habitually eat meat, those who drink liquor and those who drink Soma juice.
371. Some of them are very terrible and they walk about during twilight hours; some of them are very gentle and they walk about during the midnight, the terrible ones among them stalk at night.
372. All of them meditate upon lord Bhava as the greatest God, in their minds. None of these has a wife or sons. All of them are celibate. They have sublimated their sexual instinct.
373. There are hundred thousand Bhūtas with yogic powers in their souls. They are the attendants of Bhava.
(Thus) all the Bhūtas481 482 483 have been mentioned.
374. Kūṣmāṇḍas1 2 3 were born of Kapiśā again and again in the form of twins. They are Piśācas with tawny colour.
375. On account of their tawny colour (we can infer) that all the Piśācas are flesh-eaters. These pairs (of Piśācas) have the Ṣoḍaśa (sixteen) variety as their first set. Their family exists (even today).
376-380. I shall mention their names and the features of their family. (The following are the sixteen pairs,3 one male and the other female) Chagala and Chagalā; Vakra and Vakramukhī, Duṣpūra and Pūraṇā; Sūcī and Sūcīmukha; Vipāda and Vipādī; Jvālā and Aṅgāraka; Kumbhapātra and
Kumbhī, Pratunda and Pratundikā, Upavīra and Vīrā; Ulūkhala and Ulūkhalī; Akarmaka and Karmakī; Kuṣaṇḍa and Kuṣaṇḍikā; Pāṇipātra Pāṇipātrī; Pāṃśu and Pāṃśumatī; Nitunda and Nitundī; Nipuṇa and Nipuṇī; Bālāda and Keṣaṇādī and Praskanda and Skandikā.
381-383. The sixteen1 groups of the Piśācas are mentioned. The sixteen families are, viz:—Ajāmukhas, Vakramukhas, Pūraṇas, Skandins, Vipādas, Aṅgārikas, Kumbhapatras, Pratuṇḍakas, Upavīras, Ulukhalikas, Akarmakas, Kuṣaṇḍikas, Pāṃśus, Pāṇipātras, Naituṇḍas, Nipuṇas, Sūcimukhas and Uccheṣaṇadas. These are the sixteen families.
384. Thus the members of the families of Kūṣmāṇḍas have been recounted. Those male Piśācas and the female Piśācas are born in the family.
385. Infinite is their series of sons and grandsons. They are loathsome and hideous. Henceforth understand the characteristic features of those Piśācas.
386. Those Piśācas2 called Ajāmukhas have hairs all over their body. Their eyes are round. They have curved fanglike teeth and clawlike nails. Their limbs are crooked and oblique. They diffuse harshness.
387. The Piśācas called Kuṣaṇḍikas have no ear. They are devoid of hair and garments. They (sometimes) wear skins and hides as garments. They are fond of food that always consists of meat.
388. It should be known that Piśācas called Vakras can assume any form they wish. They walk crookedly. All their limbs, hands and feet are bent and crooked. Their habits and opinions are fradulent.
389. The Piśācas called Nituṇḍakas are portly and potbellied. They have snout-like noses. Their bodies, heads and arms are very short. Their staple diet is gingelly seeds. They relish blood.1 2 484 485
390. The Piśācas called Arkamarkas (or Akarmakas as in V. 379 above) have the forms of monkeys. They are garrulous. They move about leaping and galloping. They are fond of eating cooked rice and staying on trees.
391. The Piśācas called Pāṃśus discharge dust from their limbs. They keep their arms lifted up. Their hairs stand up erect. Their eyes appear as though they have been taken out. They take to anything as their abode.
392. The Piśācas called Upavīras have their permanent abode in burning grounds. They resemble bees. They are dry. They are armed with tridents and wear bark garments.
393. The Piśācas called Ulūkhalas have motionless eyes and large tongues with which they constantly lick the sides of their mouth. Mortars constitute their ornaments. They are roguish. They scatter jewels as if in a continuous stream.
394. The Piśācas called Pāṇipātras have the oblations offered by people as their food. They have stout heads like those of elephants and camels. Their calves are plump and curved.
395. The Piśācas called Kumbhapātras eat invisible foodstuffs. They are subtle, hairy and tawny-coloured. They walk about sometimes visible and sometimes invisible.
396. The Piśācas called Nipuṇas move about without associates (i.e. singly). Their mouths appear to be divided extending upto their ears. Their brows hang down and their noses are thick.
397. The Piśācas called Pūraṇas are fond of vacant horses and apartments. They, are stout and short in stature. Their hands and feet cover up their snouts. Their eyes are directed towards the ground.
398. The Piśācas called Bālādas frequently resort to the lying-in-chamber. Their hands and feet are directed backwards. They have the velocity of the wind and they run backwards.
399. The Piśācas called Vipādakas drink blood during battles. They are naked. They don’t have any abode. Their penis, scrotum and the calves hang down dangling.
400. The Piśācas called Skandins and others called Uccheṣaṇādins (those who habitually eat food remnants)
are also to be known). Thus the sixteen varieties of Piśācas have been recounted.
401-406a.486 Observing the Piśācas of these sorts in such a pathetic condition, Brahmā, out of mercy and sympathy, granted some boons to those mean-minded ones. They can vanish among the subjects (i.e. common people). They can assume any form they wish. They can move about at dawn and dusk (the two periods of twilight). He assigned to them abodes as well as means of sustenance. Houses that tumble down, vacant houses, houses with very little water, houses that are demolished, houses occupied by persons of improper conduct, houses that have not been swept, houses that have not been scrubbed clean and smeared (with cowdung); houses that are devoid of consecratory rites, the highways, the side-streets, the parks, the quadrangles, doorways, the attics and upper storeys, the exits, transit passages, roadways, rivers, holy centres, the trees in chapels and monasteries and trunk roads—(these are assigned as their abodes by Brahmā). The Piśācas occupy all these spots.
406b-408. Persons devoid of virtue and righteousness have been laid down as their means of sustenance by the gods. The Piśācas are the presiding deities where (fraudulent) activities are pursued by the people of mixed castes and stages of life, blacksmiths, sculptors and other artisans who indulge in fraudulent means and (illegal) distillation (of liquors), thieves, traitors guilty of breach of trust and many others who (wish to) earn by illegitimate means.
409-410. The following are mentioned as the oblations and offerings to these during the junctions of Parvans (i.e. dawn, dusk etc.) of festival days (viz—honey, liquor, meat, cooked rice mixed with curd, powdered gingelly seeds, wines and other intoxicating beverages, incenses, cakes made of turmeric powder, food-stuff's made of gingelly seeds and cooked rice mixed with jaggery, black cloth and continuous (permanent) incense mixed with flowers.1
411. After assigning all these to the Piśācas, Brahmā gave all the goblins and Piśācas an overlord viz—the trident-bearing Giriśa.
412. The beautiful lady, Damṣṭrā gave birth to lions and tigers as her sons. Leppards and other carnivorus beasts of prey are also her sons.
413. Understand completely the creation of progeny of Ṛṣā also. She had five daughters. Listen to their names from me.
414. They should be known as follows:—Mīnā, Amīnā, Vṛttā, Parivṛttā and Anuvṛttā. Listen to their progeny.
415. Crocodiles with thousand fangs, the species of fish known as Pāṭhīnas, Timis and Rohitas, these and others are mentioned as Maina group (i.e. children of Mīnā). They are very vast (in number).
416. Grahas (Alligators) should be known classified into four groups viz—Madguras, Śaṅkus, Ugras and Śiśumāras. It was Amīnā who gave birth to these.
417. Vṛttā gave birth to (different species of) tortoises and many other aquatic creatures and diverse kinds of conchs.
418. Anuvṛttā gave birth to the various forms of frogs, of black does and Śambūkas (bivalve shells and noxious insects).
419-420. Parivṛttā gave birth to various products of oyster shells, cowrie shells, conchs, geese, sparrows and varieties of leeches.
Thus the race of Ṛṣā with its five branches has been recounted.
421. They say that there is an extensive line of living beings procreated by Tiryā. They are the products of sweat (or warm vapour).
422. O Brāhmaṇas, lice, nits etc are born of the bodies moistened by sweat. The creatures called Uśana are born of the dirt and residue of human sweat.
423. There are many groups of ants of different species; there are worms with many feet; there are varieties of products of conchs and stones smaller than pins.
424. These and others are the numerous groups of earthly (creatures) born of sweat. Many of these creatures are born of waters heated by the sun etc. as well as from rain.
425-426. Many of them are born of the bodies of deer and other animals also. The flies and other slimy creatures are born of slimy marshy regions. The Tittiris (? Partridges) and Puttikas (white ants) are born of dirt. They are blue and variegated in colours. They are vast and extensive (in number). These creatures are born of waters as well as sweat.
427. The creatures Naladas (? varieties of shrimps) of many feet are the worms born of the water stagnating near the roots of the Kāśa grass. They are stated to be of three kinds—Siṃhalas, Romalas (hairy) and Picchilas (Slimy).
428. These and other groups and species are remembered as born of water as well as sweat. Similarly, worms are born from the pods of black gram and green gram and other pulses.
429-430. Creatures are born of the fruits Bilva, Jambū (Rose apple), Āmra (mango), and Pūga (areca palm). They are born of green gram, jack tree and rice. They are born of grains placed in the hollows of trees and allowed to dry there. They are born of other things also but not always or even for a long time.
431. Creatures are born of horses etc. and poisons etc. If cowdung is put (into pits etc) and left there for many days creatures are born of it.
432. Worms are born, O Brāhmaṇas, wholly from timber and wooden logs. Scorpions are born of dry cowdung, produced by sweat.
433-435. Creatures are born of cows, buffaloes and other animals. They are born of fishes too. Creatures of diverse kinds are born of heaped rice. Various species of creatures are born of the pack of quails etc. Similarly, leeches and other subtle species of creatures are born. Subtle Śūkas (poisonous insects) are born of pigeons and ospreys and other birds too. Other species of worms are born as the products of flies.
436. Offsprings of mosquitoes and black bees generally live in stagnating water and slushy mud.
437. Clusters of seven varieties of nits (? Puttikā-Putra saptakas) are born of cows. (Defective text). Vyālas (? serpents) are remembered as Maṇicchedas (?). Thus insects produced from foetus with no enveloping membrane have been recounted.
438-439. Indeed, the offshoots of Śataveri (? sorrel) are born of dry cow-dung. Thus the numerous groups of Saṃsvedaja (i.e. born of sweat) have been succinctly mentioned by me. This is remembered as being born as a result of acts in the previous birth. As for the other beings born of Nairṛti they are remembered as upasargajas (born of paroxyson due to poison by devils).
440-441. Some Bhūtas (living beings) are born of the womb (sexual reproduction). Some are remembered as Autpattikas (?) It should be known that almost all the Devas arc usually Upapattijas. Some Devas are born of the womb. Some Devas are born of some cause.
Saramā gave birth to two sons viz.—Dullolaka and Laloha.
442-443. The four ones Sṛmara and others should be known as their children.
Dullola’s eight children are Śyāmas (dark-coloured), Śabalas (of variegated colours), Lohitas (red), Añjanas (black as collyrium), Kṛṣṇa (black), Dhūmra (smoke-coloured), Aruṇa (pink in colour) and Kadrukas (tawny-coloured).
Surasā gave birth to the hundred serpents having more than one head.
444-447. Takṣaka is the king of Sarpas (variety of serpents). Vāsuki is the king of Nāgas (snakes).
Thus this set belonging to the family of Krodhavaśā is mostly of Tāmasa quality.
This is the bosom creation of Pulaha, Understand (the creation) of Tāmrā.
Six well known daughters were born of Tāmrā. Viz.—Gṛdhrī, Bhāsī, Śukī, Krauñcī, Śyenī and Dhṛtarāṣṭrikā.
From Aruṇa, Gṛdhrī gave birth to two sons of great strength and vitality, viz.—Sampāti and Jaṭāyu the most excellent ones among birds.
Vijayas, Dvirāsyas and Prasahas (?) were the sons of Sampāti.
448-454. Jaṭāyu’s sons are the herons, Vultures, Karṇikas (? variety of vultures).
The wives of Garuḍa were the other five viz.—Bhāsī[?], Krauñcī, Śukī, Dhṛtarāṣṭrī and Śyenī. I shall recount to you the children born of them.
Śukī gave birth to six well reputed sons of Garuḍa, viz—Sukha, Sunetra, Viśikha, Surūpa, Surasa and Bala. Their sons and grandsons number fourteen thousand. They are noble-souled and very great devourers of snakes. A number of places have been pervaded (inhabited) by them because of the expansion of the race, due to the creation of sons and grandsons. I shall mention them in due order. They are—the whole of Śālmali Dvīpa, the mountain Devakūṭa, Maṇimanta, the lord of mountains with a thousand peaks, Varṇamāla, Sukeśa the mountain with a hundred peaks, the Kaurara with five peaks and the mountain Hemakūṭa. The peaks of these mountains have been thickly inhabited by those noble-souled sons of Garuḍa who have the velocity of violent gusts of the wind and who shine brilliantly due to numerous rubies.
455-456. The following are remembered as the sons of Bhāsī Viz.—Bhāsas (vultures), owls, crows, cocks, peacocks doves, partridges, different types of birds of prey such as Vādhrīṇasa, Krauñca, Śyena, sparrows and cranes and also other birds that eat flesh.
457-460. Dhṛtarāṣṭrī, the beautiful lady, gave birth to swans of various types, the ruddy geese and all types of aquatic birds.
O excellent Brāhmaṇas, Śyenī gave birth to a number of sons. Her sons and grandsons are infinite in number. The sons of Garuḍa have been mentioned. Now listen to the progeny of Irā.
Irā gave birth to three lotus-eyed daughters. They became the mothers of plants, trees and creepers. They were Latā, Alatā and Vīrudhā.
461-462. Latā gave birth to plants that bore fruits through flowers. Alatā gave birth to big trees that bear fruits by means of blossoms.
The children of Vīrudhā are hedges, creepers, winding plants, grasses and varieties of bamboos. The race stops here.
463. These scions of the family of Kaśyapa consisting of the mobile and immobile beings, have been explained. The whole universe is stretched (i.e. thickly covered) with their sons and grandsons.
464-465a. This part of a section of creation has been mentioned by me. The Creative activity pertaining to Marīci’s son (i.e. Kaśyapa) has been succinctly recounted to you.
It is impossible to explain (the creation) in full detail even in hundreds of years.
465b-466. Aditi was habitually righteous. Diti was habitually strong.
Surabhi was habitually a performer of austere penance. Danu habitually practised Māyā (whichcraft and magic of illusion). Muni habitually smelt fragrant things. Krodhā was habitually studious.
467. Ariṣṭā habitually indulged in singing. Khaśā habitually followed cruel pursuits. Kadrū was habitually fiery in temper (and indulged in angry outbursts). Krodhā habitually-engaged herself in cleanliness.
468. Vinatā was habituated to moving about on vehicles. Tāmrā habitually indulged in slaughter. Irā was obliging in nature (and indulged in activities of blessing). Anāyu was engaged in eating.
469-470. These were the habits of all those Lokamātṛs (mothers of the worlds). The sons of lord Kaśyapa were more or less like their respective mothers since their birth. In virtue, habit, intellect forbearance, beauty of form, and strength, they closely resembled their mothers. They were righteous or otherwise (on the same basis). They had Rajas, Sattva and Tamas qualities predominant in them (as mothers).
471. They were Devas, Asuras, Gandharvas, Yakṣas, Rākṣasas, serpents, Piśācas, animals, deer birds and creepers.
472-473. Since the Devas and others were born of the daughters of Dakṣa who were human beings, they know that Devas and others have their source of origin in human beings.
Since the entire birth of the Devas is in human beings in all the Manvantaras, human beings are the most excellent ones.
474-475. Men are those who aspire for virtue, wealth, love and salvation, Therefrom are born Suras and Asuras who are the category Arvāksrotas (in whom current of nutriment flows downward). They are born among human beings again and again for the achievement of specific objects. Thus the origin of the different races has been enumerated in detail.
476-478. The (story) of Suras, Asuras, Gandharvas, Apsaras, Yakṣas, Rākṣasas, Piśācas, Garuḍa, serpents, birds, tigers, peacocks, herbs, worms, insects, locusts, minute creatures aquatic beings, animals, and glorious Brāhmaṇas, is characterised by merit. It causes prosperity. It contributes to welfare and happiness. It must be heard always and comprehended by persons devoid of malice and jealousy.
479. He who regularly reads about the race of the noble souls in the honoured assembly of Brāhmaṇas attains good progeny, plenty of wealth and splendid goal after death.”
1-2. “After all the progeny, both the mobile and the immobile, had been created and well-established by the noble-souled Kaśyapa Prajāpati, he began to assign them their respective domain after crowning the chiefs of them in over-lordship.1 1 487
3. He installed as king Soma, in the kingdom of Brāhmaṇas, creepers, constellations, planets, Yajñas aṅd austerities.
4. He gave the overlordship of all the Aṅgiras to Bṛhaspati. He anointed Kāvya (i.e. Śukra) as the ruler over the kingdom of Bhṛgus.
5. Then he made Viṣṇu, the leader of the Ādityas, Pāvaka (fire-god) as the leader of Vasus, Dakṣa chief of the Prajāpatis and Vāsava (Indra), as the head of Maruts.
6. He made Prahlāda, the delighter of Diti, the king of Daityas, Nārāyaṇa, of the Sādhyas and the bull-bannered god as the king of Rudras.
7-8. He directed Vipracitti to become the king of Dānavas; he commanded Varuṇa to rule over the kingdom of waters; he made Vailravaṇa, the king of kings, Yakṣas and wealth; he installed Yama the son of Vivasvān in the kingship of Pitṛs.
9. He made the trident-bearing Giriśa, the lord of all Bhūtas (goblins) and the Piśācas (ghosts); mount Himavān; the leader of all mountains and the ocean, the king of rivers.
10. He made Citraratha the overlord of Gandharvas, and crowned Uccaiśśravas as the king of horses.
11. He made Śārdūla (tiger) the king of all deer or animals in general, and Govṛṣa (Bull) the king of all animals having humps. He made Garuḍa, the most excellent one among those who fly, the king of all birds.
12. He made Vāyu the most excellent of all powerful ones, the leader of fragrant smells, Maruts and unembodied living beings who have (however) great strength at the same time.
13. He made Śeṣa the leader of all those who have fangs, Vāsuki the leader of Nāgas (snakes) and Takṣaka the leader of Sarisṛpas (reptiles), Sarpas (Cobras) and Pannagas (serpents).
14. He installed Parjanya, one of the Ādityas, as the lord of oceans, rivers, clouds and the showering rains.
15-17a. He made Kāmadeva the lord of all groups of Apsaras.
He made Saṃvatsara (the year) the lord öf the Ṛtus (seasons), months, Ārtavas (product of the Seasons), fortnights, Vipakṣas (days of transition from one half of a lunar month to another) Muhūrtas, Parvans (festival occasions of particular periods in the year) Kalās, Kāṣṭhās etc. (i.e. the various units of time), of the transits of the sun, of its movement, of Gaṇita (Mathematical calculations) and of the Yoga (combination of stars).
17b-21. He crowned Sudhanvan, the well renowned son of Virajas the Prajāpati, as the king in the eastern quarter.
He installed as king Śaṅkhapāda the son of Kardama the Prajāpati in the southern quarter.
He anointed Ketumān, the unerring noble-souled son of Rajas, as the king in the western quarter. He crowned Hiraṇyaroman, the invincible son of Parjanya the Prajāpati, in the northern quarter.
He made Manu, the son of Vivasvān the overlord of all human beings,
22. This entire earth consisting of seven continents and along with the cities is being protected righteously by them within their respective territories.
23-25a. They were formerly crowded in Svāyambhuva Manvantara by Brahmā. Those who become Manu are anointed as kings. In those Manvantaras which have gone by, these kings had ruled and had gone away. When another Manvantara comes, others will be crowned. All the rulers (of Manvantaras whether) gone by or yet to Come are declared as the overlords of the Manvantaras.
25b-26a. Pṛthu the excellent among men, was crowned in a Rājasūya sacrifice by these as an overlord in accordance with the injunction seen (i.e. prescribed) in the Vedas. He was very powerful.
26b-27. After procreating these sons for the purpose of perpetuating the line, the lord of the subjects, the holy lord Kaśyapa of great grandeur, performed great penance with a a desire for his own lineage (Gotrakāma).
28-29. “Let two sons be born unto me, two who will perpetuate my lineage.” As the noble-souled Kaśyapa was con
templating thus, two sons, the parts of Brahmā, appeared in front of him. They were extremely powerful. They were Vatsāra and Asita, both of whom were expounders of Brahman.
30. Nidhruva was born ofVatsāra. Rebhya of very great fame was also born of him.
Raibhya should be known (as the son) of Rebhya. Understand the son of Nidhruva.
31. Cyavana’s daughter Sumedhas was born of Sukanyā. It was she who became the wife of Nidhruva and the mother of Kuṇḍapāyins (A set of ascetics drinking water from the holy consecrated pitchers in particular ceremonies).
32. Devala of very great fame was born of Ekaparṇā (as the son) of Asita. He was highly prosperous and devoutly attached to Brahman. He was the most excellent one among Śāṇḍilyas.
33. Nidhruvas, Śāṇḍilas and Raibhyas—these are the three branches of the line of Kaśyapa. The thunderbolt-wielding Indra and other Devas are among the children (of Kaśyapa).
34. (Their birth took place) when the Dvāpara Yuga began to function after the eleventh set of four Yugas of Manu, the lord of the Manvantara had elapsed.
35-36. Nariṣyaṇta was the son of Marutta and Dama was his son. His son was Rājyavardhana whose sons were Sudhṛti, Nara and Kevala. Bandhumān and Vegavān were Kevala’s sons. Budha was his (? Vegavān’s) son whose son was King Tṛṇabindu.
37. He became king in the beginning of the third Tretāyuga. Ilavilā born of the womb of Alambuṣā was his daughter.
38-40. Viśravas, the cause of the flourishing family of Paulastya, was born of her. Bṛhaspati of big fame has been glorified as the preceptor of the Devas.
Viśravas married Devavarṇinī the daughter of Bṛhaspati, Puṣpotkaṭā and Vākā the daughters of Mālyavān and Kaikasī, the daughter of Mālin. Listen to his children begot of these wives. Devavarṇinī gave birth to Vaiśravaṇa the eldest son.
41 -43. He was endowed with divine ways (or injunctions) and saintly learning. He had the form of Rākṣasas, strength of Asuras (demons). He had three legs, a very huge body, a
stout head, a large chin, eight curved teeth, green moustache and pike-like ears. He was bright red in colour. His arms and forearms were short. He was reddish brown and very terrific. He was richly endowed with the knowledge of Vivarta (the sky or illusory nature of the world?) He was enlightened ever since his birth.
44-46. On seeing him, his father said “This is Kubera” (ugly-bodied one). The word ‘Ku’ is an epithet used to indicate contempt. The body is called Bera. He was Kubera on account of his deformed body. He was thus marked by this name. Since he was the son of Viśravas and also because he was like Viśravas due to resemblance, he would be known by the name Vaiśravaṇa.
Kubera begot of Ṛddhi his well-renowned son Nalakūbera.
47. Kaikasī gave birth to Rāvaṇa, Kumbhakarṇa and Śūrpaṇakhā, a daughter. Vibhīṣaṇa was the fourth among her children.488 489
48-50. Rāvaṇa had pike-like ears and ten heads. He was tawny-coloured. His hairs were red. He had four legs and twenty hands. He was very powerful with a huge body. He resembled collyrium of an excellent type. He had fanglike curved teeth. His neck was red. He had the form, strength and inherent vigour of a Rākṣasa. He could defeat Yakṣas and other Rākṣasas by means of his physical strength and keen intellect. Terrible by nature Rāvaṇa was extremely cruel. He could rout his enemies.
51-54. In his previous birth Rāvaṇa was Hiraṇyakaśipu. That Rākṣasa ruled as king for thirteen sets of four Yugas. The period (of his rule) reckoned in years in accordance with human calculation comes to fifty-six million one hundred and sixty-thousand years.2 O Brāhmaṇas, he could give terrible sleepless nights to the Devas and sages. In the twenty-fourth Tretā-yuga, the power of penance of Rāvaṇa was exhausted and1 2
dwindled down. Coming into contact with Rāma, the son of Daśaratha, he met with destruction along with his followers.
55-56. Mahodara, Prahasta, Mahāpārśva and Khara were the sons of Puṣpotkaṭā. She had a daughter (named) Kumbhīnasī also Triśiras. Dūṣaṇa and Vidyujjihva the Rākṣasa are remembered as the children of Vākā. There was aḍaughter also named Anupālikā.
57. Thus these ten Rākṣasas, the descendants of Pulastya, were of very cruel activities. They are of very terrible pursuits, ever since their birth. All of these were unassailable even to the Devas.
58-62. All of them had acquired boons. They were heroic and they were accompanied by sons and grandsons.
Aiḍaviḍa (i.e. Kubera), the descendent of Pulastya, who was Savyapiṅgala (? Tawny-coloured in the left side) became the king of all Yakṣas, all those Rākṣasas who were the descendants of Pulastya, and of all those cruel Brahmarākṣasas belonging to the families of Agastya and Viśvāmitra who still carried on the study of the Vedas and who performed regularly penances and holy rites.1
The other three groups of Rākṣasas were the performers of Yajñas. They were Yātudhānas, Brahmadhānas and Vārtās (?). They were moving about during the day time and they were not nocturnal wanderers like other demons. Their four groups are remembered by the wise (learned men). They were Niśācaras (moving about at night), They were Paulastyas (descendants of Pulastya), Nairṛtas, Āgastyas and Kauśikas. Thus it is remembered that there were seven classes (communities) of those Rākṣasas. I shall describe their form and features inherited by them naturally.
63-69. They are tawny-coloured and have round eyes. They have big bellies and huge bodies. They have eight-curved fanglike teeth and pikelike ears. Their hairs stand upright. Their mouths appear as though slit open upto the ears (on either side). Their smoke-coloured upright hairs are like the Muñja grass. They have large thick heads shedding bright
1. VV. 60-70 enumerate and describe the seven tribes of Rākṣasas.
lustre. Their thighs and forearms are short. Their faces are copper-coloured. Their tongues and lips hang down. Their brows appear dangling. Their noses are thick. They have blue (black) limbs with red necks. Their eyes are majestic and they appear terrible. Their voice and tone are extremely terrible. Their calves are hideous and rolled up. They are stout and have prominently protruding noses. They are firm and have sturdy bodies like rocks. They arc cruel and terrible ever since their birth. Generally they are consistent in their activities.
They put on (ornaments like) earrings, armlets and coronets. They bedeck themselves in diverse kinds of ornaments. They wear many kinds of garlands and use all types of fragrant scents and unguents. They are remembered as habitual eaters of cooked rice, meat and even human flesh. Thus is remembered the similarity in forms and features of demons by learned men. They are unequalled in strength, intelligence and ability to fight using the deceptive power of Māyā (or black magic).
70-73. The sons of Pulaha were the beasts, all (kinds of) serpents and tigers with curved fangs, the goblins, the cobras, the Piśācas, the reptiles, the deer, the elephants, the monkeys, the Kinnaras, the Māyu (? a kind of monkey?) and the Kimpuruṣas. These creations belonging to the family of Krodhavaśā have previously been recounted by me.
In this Vaivasvata Manvantara, Kratu is remembered as issueless. He has neither wives nor sons. He remained checking his sexual impulses and potency.
I shall recount the family of Atri the third Prajāpati (among sages).
74. He had ten beautiful wives who were very chaste.1 All those ten were the children of Bhadrāśva begot of Ghṛtācī the celestial damsel.
75-76. They were Bhadrā, Śūdrā, Madrā, Śalabhā, Maladā, Balā and Halā. These seven (were very important) and the others like them viz. Gocapalā, Tāmarasā and Ratnakūṭā.
1. VV. 74-86 describe the descendants of Atri, the 3rd Prajāpati sage.
Among their sons perpetuating their lines was (the scion) named Prabhākara.
77-80. He begot of Madrā the famous son Soma (the moon). When the sun was hit by Svarbhānu (Rāhu), when he was falling down to the earth from the heaven and when this world was overwhelmed by darkness, it was by him (i.e. Atri) that light was made to function. The sun who was falling was also told “Welfare to you.” Due to the utterance of that Brahmanical sage, he (the Sun) did not fall from heaven on to the earth. It was Atri, the sage of great penance, who initiated the spiritual lines (of Ātreyas). It was he who brought about the prevention of death of Suras in the course of Yajñas. He begot of those (ten Apsaras) sons equal to himself.
81-84. The holy lord sanctified by means of very great penance begot those ten sons. Those sages well known as Svastyātreyas have mastered the Vedas. Among them, two were extremely renowned. They were devoutly interested in the Brahman and were of great spiritual power.
Datta is considered to be the eldest, Durvāsas was his younger brother. The youngest of all was a lady who expounded the Brahman.
In this context the persons well-versed in the Purāṇas cite this verse.
Persons conversant with the Purāṇas say that the noble-souled son of Atri (named) Dattātreya is the body (incarnation) of Viṣṇu. He is tranquil in his rnind and free from sins.
85. Among the descendants of his (i.e. Atri) four are well renowned on the earth viz. Śyāvāśvas, Mudgalas, Vāgbhūtakas and Gaviṣṭhiras.
86. The following four (also) are remembered as belonging to the side (family) of Atris. They are of very great power. They are Kāśyapa, Nārada, Parvata and Arundhatī.
87. These were the mental progeny (of Atri). Understand (the progeny) of Arundhatī.
Nārada gave Arundhatī in marriage to Vasiṣṭha.
88-89. Nārada of great splendour was of very great sublimated sexual potency due to the curse of Dakṣa. Formerly, at the time of the battle between the Devas and the Asuras, on
account of the Demon Tāraka’s depredations, the whole world had been overwhelmed by drought. The entire universe was in an excited state. It had been in turmoil along with the Suras.
90. By means of his penance the intelligent Vasiṣṭha enlivened the subjects by making the medicinal herbs.
91. Vasiṣṭha490 begot his son Śakti of Arundhatī. Śakti procreated his bosom-born son Parāśara of Adṛśyantī.
92. The holy lord Kṛṣṇadvaipāyana was born of Kālī, by (her union) with Parāśara. From Dvaipāyana, Śuka, equipped with all good qualities was born of the Araṇī (the holy wooden stick used to produce fire by attrition).
93-96. The following six were born of Pīvarī as the children of Śuka viz.—Bhūriśravas, Prabhu, Śambhu, Kṛṣṇa and Gaura the fifth (i.e. all the five were sons. The sixth was a daughter). A daughter was also born viz.—Kīrtimatī. She was the mother of yogic power. She maintained all the holy rites. She was the wife of Anuha and mother of Brahmadatta. The descendants of Parāśara were the following eight viz.—Śvetas Kṛṣṇas, Pauras, Śyāmadhūmras, Caṇḍins, Uṣmaḍas, Dārikas and Nilas.
The eight Pakṣas of the noble-souled Parāśars have been recounted. Hereafter, listen and understand the progeny of Inḍrapramati.
97. The child named Kuni who was born of Kapiñjalī (Taittirī bird) Ghṛtācī is called Inḍrapramati.
98. Vasu, born of the daughter of Pṛthu, was his son. Upamanyu was his son. It was from him that Aupamanyus took their origin.
99-100a. Kuṇḍineyas arc reputed to have been originated from Mitra and Varuṇa. Ekārṣeyas as well as others are well-known as Vāsiṣṭhas.Thus these eleven sections of Vāsiṣṭhas are declared.
100b-102. Thus the eight well-known mental sons of Brahmā have been recounted. They were brothers of very1
great fortune. Their races were well established. It is they who sustain the three worlds full of the groups of Devas and sages. Their sons and grandsons were hundreds and thousands.491 The three worlds are pervaded by them as by the rays of the sun.
1.A comparison of the race of sages with those given in other Purāṇas (for example) the Matsya shows many dissimilarities in names, though some of the gotras and pravaras are common.
(Rules and Regulations regarding the Ritual concerning Pitṛs).
1. Bhavānī had been Satī in the previous birth as the daughter of Dakṣa. How was she born for the second time as Umā?
2. The king of the mountains begot her of Menā, the daughter of the Pitṛs. Who are these Pitṛs of whom Menā became the mental daughter?
3-4. Who are those beings called Pitṛs whose grandson was Maināka and whose granddaughters were Umā, Ekaparṇā, Ekapāṭalā and Gaṅgā the most excellent one among the rivers? Who was the eldest of all the daughters of Himālaya? All this has been desired to be pointed out by you. Narrate it to us.
5-7. Good fortune to you. I wish to hear the excellent injunction regarding Śrāddha.1 Who are laid down in Smṛtis
as their sons and how are they Pitṛs (manes). How were they born? What were their names? Of what nature are they? Are these Pitṛs who are deities unto the Devas, in heaven? Thus I wish to understand the excellent creation of the Pitṛs and how the Śrāddha performed by us propitiates the Pitṛs.
8. What is regarded (in Smṛtis) as the reason why they (Pitṛs) are not visible? What (type of) Pitṛs stay in the heaven and what type in the hell?
9-12. How do these Śrāddhas proceed to the Pitṛs, the Śrāddhas that are offered after uttering the names of the father, father’s father and great-grandfather against the three Piṇḍas (Rice-balls)? How are they if stationed in the hell, capable of bestowing benefits? Who are these beings named Pitṛs? Whom shall we worship again? We have heard that the Devas also worship the Pitṛs in the heaven. I wish to hear in detail although it has been heard of many times and the designations are also very clear. It behoves you to recount it.
13-15. I shall tell you in detail in accordance with my intellect and what has been heard by me. The Pitṛs, the sons of the Devas are born in (all) the Manvantaras. Those who have gone and those who are yet to come are the seniors and the juniors respectively. Those Pitṛs have gone by, along with the Devas in the other Manvantaras. I shall decisively recount to you those (Pitṛs) who exist now. It is Manu the Śrāddha-Deva491 the presiding deity of Śrāddhas who will initiate the ceremony of Śrāddhas unto them.
16. Thinking that they (gods) will worship me that lord Brahmā created the Devas.491 But they forsook him and worship-
ped themselves because they were desirous of the fruits (thereof).
17. They were cursed by Brahmā—“You will become deluded and devoid of consciousness. Hence, you do not know anything. Become deluded in the worlds.”
18. Again and again all of them bowed down to him and requested god Brahmā (for pardon). In order to bless the worlds, the lord spoke to them again.
19. “Make atonement as a sin of transgression has been committed by you all. Ask your sons. Therefrom you will acquire knowledge and wisdom.”
20. Thereafter, desirous of comprehending the (mode of) atonement (and to perform it) they asked their sons in secret with their selves duly well controlled.
21. To them the sons conversant with, virtue and piety and possessed of complete control of their souls, explained the different kinds of atonement of sins originating from the mind, words and actions.
22-26. Regaining their consciousness the delighted heaven-dwellers spoke to their sons—“Indeed, you are our Pitṛs (fathers)492 because we have been enlightened by you in regard to virtue, wisdom and disinterestedness in the worldly pleasures. What boon should be given to you?”
Again Brahmā spoke to them—“Indeed, you are truthful in speech. Hence, what has been mentioned by you shall be so and not otherwise. This is what is uttered by you—your own sons have been mentioned as your Pitṛs (fathers).” They will become (your) Pitṛs. Let this boon be given to them. On account of these words of Brahmā, the Parameṣṭhin, the sons attained the status of the fathers (Pitṛtva) and the fathers attained the status of the sons. Hence, those sons are the Pitṛs. This is the status of Pitṛtva declared about them (in Dharmaśāstra).
27, After declaring in this manner the sons to be the fathers and fathers to be the sons, Brahmā said once again to the Pitṛs for the development of their selves.1
28. “If anyone were to perform the Śrāddha rites with undesirable Pitṛs, the Rākṣasas and the Dānavas will attain the fruit thereof.
29. On being developed by means of the Śrāddhas, and strengthening further the imperishable moon day by day, all the Pitṛs will increase.
30. Soma, the moon god, strengthened and developed by means of the Śrāddhas, will develop the people too and the entire world along with the mountains and forests, surrounded by the mobile and immobile beings.
31. If men, desirous of nourishment and development, were to perform Śrāddhas, the Pitṛs will always bestow on them nourishment and progeny.
32-33. Those Pitṛs and Pra-pitāmahas (great grandfathers) to whom (the younger members of the family) offer three balls of rice in Śrāddha against the utterance of (i.e. mentioning) their Gotras and names are present everywhere. They strengthen the subjects (their progeny) by that offering of Śrāddha. Such a behest had been formerly declared by Brahmā the Parameṣṭhin.
34. Thereby all these viz. charitable gift, self-study of the Vedas and power of penance can be achieved. There is no doubt about this that the Pitṛs are the bestowers of wisdom on you all.
35. Thus these Pitṛs are the Devas and the Devas arc the Pitṛs. The Devas and the Pitṛs are mutually the Pitṛs (fathers) of one another.
36. On hearing these words of Brahmā from Sūta who had completely understood the Brahman (Ātman), all those sages once again asked Sūta as follows.
37. How many are the groups of Sages1 (Muni-gaṇāḥ1)? At what time did those groups (come into existence?). They1 493
were the ancestors and the- most excellent ones among the Devas. They were those who developed and strengthened the Soma (moon) on behalf of the Devas.
38. Unto you all, I shall relate this most excellent creation of the Pitṛs, about which Śamyu formerly asked his father Bṛhaspati.
39. The son Śamyu equipped with the good quality of modesty, put this question to Bṛhaspati who was seated nearby and who was an expert in all the subjects worthy of being known.493
40. “Who are these beings called Pitṛs? How many are they? What are their (respective) names? How were they born? How did they attain the status of the Pitṛs?
41. Wherefore do the Pitṛs perpetually nurture and develop the Yajña? All the holy rites of noble souls have the Śrāddha rite at the outset (why is it so?).
42. To whom are the Śrāddha offerings to be given? What is the great benefit when they are offered? What are those holy centres and rivers where Śrāddha performance is everlasting in merit.
43. What are those places where an excellent Brāhamaṇa attains everything after performing Śrāddha? What is the prescribed hour for the rite of Śrāddha? What is the injunction that governs it?
44. O holy lord, I wish that what has been enquired by me is explained in detail and in the proper sequence.”
45. Bṛhaspati of great intellect, who was asked thus, explained the problem very well and in the due order as he was the most excellent one among those who could unravel questions and problems.
46. “O dear one, I shall explain the solemn excellent question which you, with due propriety, ask me with proper humility.1 494
47-48. None of these was in existence then, none—viz. the heaven, the ether the earth, the stars, the (four) quarters, the sun, the moon, the day and night. The universe was in complete darkness. Brahmā, who was the sole Being (in existence) performed a very austere penance difficult for others to perform.”
49. Once again, Śamyu spoke to his father who was the most excellent one among persons conversant with Brahman, who had mastered and performed all the Vedic rites and who was the most excellent among those who know everything that should be known. “Of what sort was the penance which Prajāpati, the lord of all living beings, performed?”
50. He performed that penance which is the most excellent one among all kinds of penance (which is called) Yoga. Meditating and contemplating, the holy lord created the worlds then by means of that Yoga.
51. The knowledge and wisdom of the living beings of the past and future, the worlds, all the Vedas, and the immortal Yogas were created then by Brahmā who is the eye of the worlds.
52. Those worlds are called Santānaka. It is in them that the brilliant ones well known as Vairāja gods abide. They are the gods of the gods in the heaven.
53. Even as the outset, Lord Brahmā, equipped with the power of Yoga and penance had created the Devas, the eternal ones, endowed with Yogic potentiality.
54. They are well known as Ādidevas (the primordial Devas). They have great inherent strength and vigour. They are worthy of being worshipped by the Devas, the Dānavas and the human beings.
55. Among them, it is mentioned that there are seven groups honoured and respected by the three worlds. Three of them are formless (Amūrtis) and four of them are (Samūrtis) embodied ones.
56. The three sets (Bhāvamūrtis) who have conceptual forms (i.e. formless ones) are above. Beneath them are the four sets of subtle forms (Sūkṣmamūrtis).
57. Thereafter are the Devas and thereafter is this earth. This is the series of the worlds. They shower water on. this world. It is in them that the clouds take their origin.
58-61. Rice and other food-grains grow through rain, therefrom is the origin of the worlds (peoples). Since they develop and strengthen the Soma (moon) and the rice (food grains) due to their Yogic power (or by means of their contact), they call them Pitṛs (fathers) of the worlds. They are the most excellent ones in the worlds; they have the speed of the mind; they have Svadhā for their food, they have sublimated all their desires; they have got rid of greed, delusion and fear; they are devoid of cares and anxieties, they have got rid of their griefs.
After having discarded their yogic power, they have attained those worlds of very pleasant and beautiful sight. They become divine, meritorious, sinless and noble-souled. Thereafter at the end of a thousand Yugas, they become expounders of Brahman.
62-64. The Amūrtis (formless ones) attain liberation after regaining their Yogic power. After discarding Vyaktāvyakta (the manifest and the unmanifest), due to their great Yogic power, they disappear like the meteor in the sky (or) like the flash of lightning in a trice. After casting off the multitudes of the bodies through their Yogic power, they attain the state of being worthy of being worshipped and that of namelessness just as the rivers that get submerged in the ocean. By means of holy rites and worship of the preceptors, they strenuously perform Yogic exercises.
65. Propitiated in the Śrāddha, the Pitṛs adopt their yogic power and through that yogic power develop and strengthen the Soma whereby the three worlds sustain their lives.
66. Hence Śrāddhas should be offered with great effort (for the acquisition) of the yogic power. Indeed Yoga is the source of the strength of the Pitṛs. Soma (the moon) functions through the Yogic power.
67. One may feed a hundred thousand Brāhmaṇas1 or1 495
everyone who comes (at the time of Śrāddha). But hear me, one person who is conversant with Mantras deserves all of them (i.e. feeding one knower of Mantras is on a par with feeding a hundred thousand Brāhmaṇas).
68. One may feed many of these Mantrajñas who may come (to his house). But one Snātaka (i.e. an initiated householder) who is propitiated, hear me, deserves all of them (i.e. feeding a Snātaka is on a par with feeding many Mantrajñas).
69. If a thousand Mantrajñas or a hundred Snātakas or a single master of Yoga, are fed what is taken in by them saves one from a great danger [a master of Yoga is so great that he is on par with a hundred of Snātakas etc.]
70. Yoga alone (i.e. a man equipped with Yogic power) excels a thousand householders, a hundred Vānaprasthas (forest dweller hermits) and a thousand Brahmacārins (the celibate religious students).
71. Prajāpati has said: An atheist, an evil-doer, a person mixed of castes or a thief cannot have redemption from anything else except (by offering) a charitable gift unto those who have Yogic power.
72. If the son or a grandson feeds a Dhyānin (one who meditates), the Pitṛs become delighted like the farmers who become delighted when there is plenty of rain.
73. If persons engrossed in meditation are not available one should feed a Brahmacārin. If he is not available one may feed a householder who is Udāsina (indifferent to worldly pleasures).
74. This is what is ordained by Brahmā—“A Dhyānayogin (one who meditates) is greater than one who stands on a single foot for a hundred years subsisting only on the air.
75-76. Thus this first set of Pitṛs of unmeasured vigour has been recounted. This set remains forever, sanctifying all the worlds.
Hereafter, I shall explain once again all the sets and the Santati (the unbroken line or race) Saṃsthiti (the existence) and Bhāvanā (conception) in their due order.
(Dynasties of Pitṛs: Propitiation of Pitṛs by performing Śrāddha.
1. These seven groups of Pitṛs1 496 497 are considered ās the most excellent among victorious ones. Four of them have forms and three of them are Amūrtis ( formless ones).
2. Listen attentively. I shall tell their worlds as well as creation. I shall recount those who are their daughters and those who are regarded as their grandsons (daughters’ sons).
3. In those worlds named Santānakas the formless yet brilliant groups of Pitṛs abide. They are the sons of Prajāpati.
4. They are the sons of Viraja the Prajāpati. Hence they are well known as Vairājas. They are excellent Brāhmaṇas. These are the Pitṛs, O dear one, who increase the yogic power of the yogins.
5-6a. They perpetually develop the Yogic powers (of others) by means of their own Yogic power. Strengthened and developed by means of Śrāddhas, they develop the Soma (the moon god). Soma who is thus strengthened and developed strengthens and develops the worlds.
6b-8. The mental daughter of these is Menā by name. She was the wife of the great mountain Himavān. Maināka is said to be her son. The excellent mountain Krauñca is also the son of this mountain. The king of mountain begot three daughters of Menā viz.—Aparṇā, Ekaparṇā and the third one Ekapāṭalā.
9. Two of them had places of shelter viz.—Ekaparṇā took shelter under a Nyagrodha tree and Ekapāṭalā under a Pāṭalā (trumpet-flower tree). Aparṇā was without any abode. They performed penance.
10-11 They performed for a hundred thousand years a severe penance that could not be performed by even the Devas and the Dānavas. Ekaparṇā took only a single leaf as her food. Ekapāṭalā had her food with a single Pāṭala (? flower). They took in this food only once in a thousand years.
12. One of them (had performed penance) without taking food. Her mother who was pained on account of her motherly love forbade her (from performing penance) saying ‘U mā’ (O daughter do not),1
13. The gentle lady Aparṇā who performed a penance very difficult to be performed (by others) on being addressed in that manner, became well known in the three worlds as Umā: She was extremely fortunate.
14. She became well known by that name on account of her activity expressed in the words of such a derivation. This world with its mobile and immobile living beings had such (splendid) triad of virgins.
15. What had been created by the power of penance of these three virgins will hold good as long as the earth exists. All those three (virgins) were equipped with Yogic power. Penance sustained their physical bodies.
16. All of them had excellent and great fortune. All of them possessed permanent youth. All of them were expounders of the Brahman. All of them had sublimated their sexual urge and potentiality.
17-19. Umā was the greatest (eldest) and the most excellent among them. She had an excellent complexion and was endowed with great yogic power- She approached (and dedicated herself) to Mahādeva. Uśanas the son of Bhṛgu became her adopted son.
Ekaparṇā the chaste lady of good conduct became the wife of Asita. She was given in marriage to that intelligent preceptor of the Yogic cult. Endowed with the perfect knowledge she gave birth to Devala who was Brahmiṣṭha (one who was engrossed in meditation on Brahman).1 498
21. Śaṅkha and Likhita are remembered as his sons but not born of a womb. These were the greatly fortunate splendid daughters of the Himavān.
22-24. That eldest girl was Rudrāṇī (wife of Rudra). She excelled others on account of her good qualities.
Umā and Śaṅkara were pleased with each other in their minds. They were closely united to each other. On coming to know of this, the slayer of Vṛtra (i.e. Indra) became afraid of the birth of a child of those two (deities) engaged in sexual intercourse.
The fire-god was sent near them by Indra. The firegod was instructed thus—“O Hutāśāna (swallower of the holy offerings), create an interruption in the sexual inter-course of these two.
25. You go everywhere. (You are free to go anywhere). Hence, there can’t be any blame on you.” On being instructed thus, the instruction was duly carried out by the firegod.
26. The lord left Umā and discharged the semen on the ground. Instantly, the firegod was cursed by the annoyed and infuriated Umā.
27-30. In words choked on account of anger she spoke (cursed) the fire-god thus—“O fire-god, even before we were satisfied, you brought about an interruption in our sexual intercourse. You have committed an act that should not have been committed. Hence, you are evil-minded. The extremely lustrous semen of Rudra that has come out thus, has become a foetus. You must carry the same within you. This is the punishment to you.”1
On account of the curse of Rudrāṇī due to his (firegod’s) own guilt, O Brāhmaṇa, the fire-god held the foetus within1 499
him for many years. He approached Gaṅgā and said: “Let this be heard, O excellent one among the rivers.
31-34. Very great distress is caused to ṃe as I have to carry the foetus within me. O river, hold this foetus for the sake of my relief and welfare. Due to my gracious favour, a son will be born to you. He will be a bestower of boons.”
Saying “So be it”, that great river became very delighted and carried that foetus (although) her mind was being burned. (There was a burning sensation within herself). Being distressed thus on account of a very great deal of stress and strain, that great river castoff that excellent foetus that dazzled like fire.
And then was born the son of Rudra, Agni and Gaṅgā. He had a pinky lustrous complexion.
35-36. He was as brilliant as a hundred suns. He had great splendour and valour. When the son of Jāhnavī (Gaṅgā) the boy of great fortune was born, the firmament was covered (crowded) with aerial chariots as though with a number of birds. The celestial drums of sweet sound were beaten (sounded) in the sky.
37. The Siddhas and Cāraṇas moving about in the sky discharged showers of flowers. The Gandharva chieftains began to sing here and there (everywhere).
38-39. Yakṣas, Vidyādharas, Siddhas, Kinnaras, thousands of great serpents and the excellent birds approached with great reverence the highly fortunate son of Śaṅkara born through the fire-god. Daityas, Vānaras (monkeys) and Rākṣasas were struck by that miraculous force.
40. That child born of the fire-god was seen at close quarters by the wives of the seven sages excluding Arundhatī. They had been on their way for their daily ablution.
41. That lordly son born of Rudra and resembling the rising sun was surrounded by them with great affection as though by his own real mothers.
42. The son of Jāhnavī was desirous of being simultaneously suckled by all those gentle ladies. Hence, the glorious child created six faces (mouths.) Therefore, he is remembered as Ṣaṇmukha (six-faced).1 1 500
43. When that great lord was born, the groups of Dānavas who could not bear the power of the Devas had a purge1 (loose motion due to excessive fear). Hence that valorous lord came to be known as Skanda.
44. Since that ancient lord, the slayer of the Asuras, was (breast-fed and) nurtured by Kṛttikās he became well known as Kārttikeya.
45. When that enemy of the Daityas yawned, his (weapon) Śakti (Spear) (named) Aparājitā (unvanquished) came out of his mouth emitting brilliant flames of fire.
46-47. Two very gentle birds, a peacock and a cock were handed over through Garuḍa, for Skanda to play, by Viṣṇn the powerful one; a banner (with cock as the emblem) was given by Vāyu (wind-god) and a great Vīṇā of loud sound was presented by Sarasvatī.
48-50. A goat was given by the self-born lord (Brahmā) and a sheep was given by Śambhu. O Brāhmaṇa, the mountain Krauñca sporting about by means of illusive power was felled by him. Tāraka the excellent Asura was pierced through and thrown down by him. So the lordly son of the fire-god, the valorous enemy of the Daityas, was crowned as commanḍer-in-chief by the Devas along with Indra and Upendra (i.e. Viṣṇu). This leader of the Suras is mentioned as Senāpati (lord of the army).
51-53a. Lord Skanda, the lord of all the worlds caused the purge of the enemies of the Devas. He was surrounded by the different kinds of Pramathas (semi-divine followers of Śiva), groups of goblins, diverse kinds of Mātṛs (mothers) and groups of Vināyakas.
The worlds where Marīci’s sons live are called Somapadas. Skanda and others stay there and the Devas worship them.
53b-54. It is heard that the Pitṛs named Barhiṣads are Somapās (imbibers of the Soma juice). The mental daughter1 501
of the (Pitṛs) was the river named Acchodā. There is a divine lake named Acchoda from which this river flows out.
55. Those Pitṛs had never before been seen by her. She was born as their mental daughter. Hence, she did not know her own Pitṛs.
56-57. Transgressing those genuine Pitṛs, she chose the son of Aila well known as Amāvasu, as her father. He was traversing the sky accompanied by the Apsaras (named) Ādrikā. He was seated in an aerial chariot in the firmament. On account of her transgression, she was unable to move about in the sky.
58-59. After seeking another father she slipped off from the Yogic power and fell down. Slipping down from the heaven and falling down she saw three aerial chariots of the size of Trasareṇu (an atom). She saw her Pitṛs stationed in them. They were very subtle. They were not very clear. They appeared to have been put in fire.
60. The distressed river falling headlong cried out “Ye save me!”
She was then told by them “Do not be afraid!” Hence, she became stabilised.
61-64. Thereafter, with these words (of humility), she pacified them in her low-spirited despondency. Then the Pitṛs spoke to their daughter who had fallen off from her glory on account of her transgression:—“O lady of bright smiles, you have fallen off from your glory on account of your own fault. The deities (gods) always attain (experience) the fruit of their action through those very same physical bodies with which they perform their actions. In the case of gods, actions fructify instantly and in the case of human beings they fructify after death. Hence dear daughter, you will attain the fruit of your penance after death.” On being told thus, she again pacified and propitiated the Pitṛs.
65-68. After due meditation, they took pity on her and became pacified and pleased. On observing the inevitable future, the Pitṛs of Somapā (imbibers of the Soma juice) type, spoke to their daughter:—“O lady of great lustre, you will become the daughter of this very same king Amāvasu of noble
soul, born on the earth among human beings. After that you will attain these worlds once again. In the twenty-eighth Dvāpara Yuga, you will be born of the species of fish. You will become the daughter of this same king Amāvasu and (his wife) Ādrikā. You will give birth to the sage, the son and successor of Parāśara.
69-70. That Brāhmaṇa sage will divide the single Veda into four parts (sections). You alone will give birth to two sons of Śantanu of great brilliance and lustre. They will increase the fame of Śantanu. They will be Vicitravīrya well conversant with virtue and piety, and Citrāṅgada the king equipped with the strength of all living beings.
71. After giving birth to all these, you will once again attain these worlds. Due to your transgression of the Pitṛs you will have a despicable birth.
72. You will become the daughter of that very same king and Ādrikā. After taking birth as their daughter, you will attain these worlds once again.”
73-74. Thus addressed, she was later born as Satyavatī1 the daughter of a fisherman. She was born as a fish and the daughter of Ādrikā and Amāvasu. She was born of the fish Ādrikā in the confluence of Gaṅgā and Yamunā. Indeed, she was that king’s daughter. She was born due to the semen of that king.
75. The worlds named “Virajas” are in the firmament The groups of Pitṛs remembered by the name ‘Agniṣvāttas’ live there. They have the lustre of the sun.
76. Groups of Dānayas, Yakṣas, Rākṣasas, Gandharvas, Kinnaras, Bhūtas, serpents and Piśācas who seek benefit worship them.
77. These sons of Pulaha, the Prajāpati, have been recounted. Their mental daughter is well known by the name Pīvarī.
78-82. She was a Yoginī (lady of Yogic power). She was the wife of a Yogin and the mother of a Yogin.1 502
In the twenty-eighth Dvāpara Yuga, the glorious great Yogin, Vyāsa will be born. O excellent Brāhmaṇa the yogic cult (power) (will flourish) in him. A sage of great power of penance named Śuka will be born of Vyāsa in the Araṇī, (the wood used for the production of fire by means of attrition), like the smokeless fire. He will be born in the family of Parāśara. That holy lord will beget five sons of Pīvarī, the daughter of the Pitṛs. The sons will be renowned and fully equipped with the Yogic practice. The five sons are Kṛṣṇa, Gaura, Prabhu, Śambhu and Bhūriśruta. He will beget a daughter too (named) Kīrtimatī. She will be a yoginī and the mother of Brahmadatta.
83. He will become a great sage who can go everywhere. He will be a liberated one adopting the Apunarmārga (the pathway from which no one returns i.e. mokṣa) endowed with the rays of the sun.
84. These three sets (of Pitṛs) have been recounted. Understand the remaining four. I shall describe the sets (of Pitṛs) having Prabhā (lustre) as their forms, O excellent Brāhmaṇa (?)
85. Those Kāvyas, the sons of Agni Kavi (?), are the Pitṛs born of Svadhā. They are the Pitṛs in the celestial worlds shining with the luminary bodies. They have great brilliance.
86. In holy rites causing the development and flourishing progress and fulfilment of all desires the Brāhmaṇas worship them. Their mental daughter is well known as Yogotpatti.
87. She was given in marriage to Śukra by Sanatkumāra. She became well renowned as Ekaśṛṅgā. She caused the increase in the fame and renown of the Bhṛgus.
88-89. Those worlds which have rays within are stationed in the heaven enveloping everything.
These are the sons of Aṅgiras formerly nurtured and developed by the Sādhyas. Those Pitṛs are declared asUpahūtas. They shine in the heaven; seven groups of Kṣatriyas who seek benefit, worship them.
90. Their mental daughter is well known by the name Yaśodā. She is considered as the queen mother of Khaṭvāṅga the noble-souled king.
91-92. Formerly, in his Yajña this Gāthā (verse) was sung by the great sages after seeing the birth, from fire, of the noble-
souled Śāṇḍilya—“Those men who see the Yajamāna (the sponsor of the sacrifice) Dilīpa with mental purity, are the conquerors of heaven. (That king Dilīpa) is noble-souled and is truthful in his observance of rites.”
93-94. (?) The Pitṛs named Ājyapās are the sons born of Pulaha who was born of Kardama, the Prajāpati. They reside in those worlds which can go wherever one desires. They move about in the sky in various forms and shapes. The groups of Vaiśyas who seek benefit worship these Pitṛs in Śrāddha.
95. Their mental daughter is well known by the name Virajā. She was the chaste wife of Nahuṣa and the mother of Yayāti.
96. The Pitṛs named Sukālas are the sons of the noble-souled Vasiṣṭha, son of Hiraṇyagarbha (Brahmā). The Śūdras worship them.
97. Those worlds where they stay in the heaven are Mānasa by name. Their mental daughter is Narmadā, the most excellent river.
98. She sanctifies the living beings as she proceeds along the Dakṣiṇāpatha (southern tract and territory). She was the wife of Purukutsa and the mother of Trasaddasyu.
99. It is after accepting these that Manu the lord of the Manvantara initiates the Śrāddha rites everywhere.
100. He sponsors the rites of Śrāddha in the case of everyone in the order of the Pitṛs, O excellent Brāhmaṇas. Hence Śrāddha must be offered with faith in accordance with one’s own Dharma (religious duty).
101. In all cases (i.e. all castes and creeds) the Śrāddha (ablation) offered to the Manes in silver vessels or those set with silver propitiates the Pitṛs.
102-104. (?) In the Saumyāyana or Agrāyaṇa rites, (he who performs Śrāddha) shall obtain the fruit of Aśvamedha sacrifice.
If the scion of family propitiates the Pitṛs after the Āpyyāyana (pleasing or propitiating) rites of Soma (the moon), Agni and Vaivasvata (Yama), the Pitṛs (also in turn) delight him. There is no doubt that the Pitṛs bestow nourishment
on him who desires nourishment and bestow progeny and heavenly pleasure on him who desires progeny.
The holy rite of the Pitṛs is more important than the rites pertaining to the gods.
105-107. (Partially defective text). It is laid down (in Sṃṛtis) that the propitiation of the Pitṛs should be carried out before that of the Devatàs (gods). The subtle procedure of the Yogas and the abode of the Pitṛs cannot be seen with the physical eye. It can be seen only by means of the power of penance (achieved by the Brāhmaṇas). Thus the following have been recounted here viz—the Pitṛs, their worlds, their daughters, their grandsons, the sponsors of the sacrifice and those who worship as well as those who are worshipped. Among them, four have forms and three are formless.503
108. The Devas honour them and offer them Śrāddhas scrupulously and devoutly. All of them join tḥeir palms in reverence. All of them along with Indra worship them with their minds concentrated on them.
109-112a. All these who seek benefit always worship the Pitṛs. (Such seekers) viz—the Viśve Devas, the Sikatās, the Pṛśnījas, the Śṛṅgins, the Kṛṣṇas and the Śvetāmbujas
duly worship them. The excellent Vātarasans, the Divākṛtyas, the Meghas (clouds), the Maruts (winds) Brahmā and other heaven-dwellers all the sages beginning with Atri, Bhṛgu and Aṅgiras, the Yakṣas, the serpents, the Suparṇas and the Kinnaras along with the Rākṣasas worship the Pitṛs.
112b-114. These noble-souled Pitṛs, duly honoured and worshipped in Śrāddha bestow all desires hundredfold and thousandfold. They bestow absolution (liberation) after one abandons the three worlds of normal existence involving old age and death. The grandfathers confer yogic power, prosperity subtle body to those who have no physical body, entire disinterested-ness and detachment and infinite bliss.
115-116a. Aiśvarya (prosperity and Mastery of everything) is laid down as Yoga. Aiśvarya is called Yoga. Without the asset of Yogic power, emancipation (from Saṃsāra) is impossible to be achieved.
Absolution is impossible like the movement in the heaven of a bird devoid of wings.
116b-120. The eternal Mokṣadharma (prescribed course for attaining Liberation from saṃsāra) is the most excellent of all Dharmas.1 Due to the favour of the Pitṛs, that is attained by noble souls. The grandfathers (manes) bestow crores and crores of jewels, pearls, Lapis Lazuli, garments, horses and elephants in millions. They bestow aerial chariots fitted with swans and peacocks and bedecked in pearls and lapis lazuli. The aerial chariots are studded with perpetual flowers and fruits. They are studded with clusters of tinkling bells. They bestow thousands of aerial chariots accompanied by Apsaras and richly equipped with all desirable things. The delighted grandfathers (manes) bestow on men progeny, nourishment, memory, intellect, kingdom and health.1 504
1-2. It is said that the vessels of the Pitṛs should be made of silver or should be silver-coated ones.1 The very mention of silver, its sight and gift brings about infinite and everlasting benefit in the heaven. By means of this gift, good sons redeem their ancestors.
3. Formerly, when the earth (in the form of a cow) was milked, it was in a silver vessel that Svadhā was milked by them. Whether it is Svadhā or anything else, O dear one, whatever is offered in that (silver vessel) by those who seek (benefit), brings everlasting benefit.
4. The very existence nearby the skin of the black antelope, or its sight or its gift is destructive of demons. It is conducive to the achievement of Brahminical splendour. It accomplishes the redemption of animals and sons.
5. The gold vessel, the silver vessel, the sesamum seed2 the eighth Muhūrta of the day, the Kuśa grass, the white gingelly seeds and the bundle of three staffs (in the hands of a Sannyāsin)—these are the sacred objects that sanctify other things.
6. This is excellent in the holy rite of Śrāddha. This is the eternal injunction of Brahmā. It causes the increase and development of longevity, renown, progeny, prosperity, intellect and lineage.
7. One shall allot the south eastern corner for the construction of the altar. It should be a square with the sides equal to an Aratni (the distance between the tip of the little finger and the elbow). It must be well situated.
8. I shall mention duly the spot of the Pitṛs as ordained (by the sacred literature). It is conducive to the attainment of* 2 505 506
wealth and longevity. It enhances the strength and brightens the complexion.
9. Three pits and three poles of Khadira wood should be made. The length of the poles should be an Aratni each. They must be embellished with silver bands.
10. Those pits should be Vitasti (the span or distance between the tips of the thumb and the little finger when they are extended on either side) in depth. The four sides should be four Aṅgulas each. One should make pit facing towards the south-east. They should be firm and free from holes.
11. The person performing the Śrāddha should be clean (in dress) and pure (in mind). He should always sanctify the pits etc. by means of water poured down through the Pavitra. (i.e. Kuśa grass ring for the ring finger. The ring shall have a tail too). The Śodhana (purification) can be carried out by means of goat’s milk or cow’s milk or by water.
12-13. The Tarpaṇa (water libation) is always by means of water alone. Thereby the satisfaction is perpetual both here and hereafter. If the performer of Śrāddha has perfect self-control, although he may have all sorts of desires, if he takes three times bath by way of plunging (into the river etc) and worships the Pitṛs with mental and physical purity, duly repeating the Mantra, he shall obtain the fruit of a well performed horse-sacrifice.
14-16. (Partially defective text). One shall establish those pits with sides of four Aṅgulas on the Amāvāsyā (new moon) day. The Yajñas should be twenty-one in number. Then the three worlds can be held by them (?). The performer shall attain nourishment, prosperity, longevity and perpetuation of his line. He shines brilliantly on account of his glory and he gradually attains salvation. A worship carried out by the Brāhmaṇas after due consecration removes sins. It is holy and sanctifying. It yields the fruit akin to that of a horse-sacrifice. The performer shall obtain the benefit of a horse-sacrifice.
17-18. I shall therefore mention the Mantra which is immortal (or nectarine) and which is composed by Brahmā. One shall always repeat three times both at the beginning and at the close of a Śrāddha. the Mantra:—“Obeisance to the
deities, the Pitṛs and to the Great Yogins. Bow to Svadhā (food offering to the Manes). Obeisance forever to Svāhā (the wife of fire-god).”1
19. One should repeat this Mantra with great concentration at the time of offering the rice balls (to Pitṛs). The pitṛs arrive instantly and the demons flee.
20. On being regularly repeated at the time of Śrāddha by the expounders of Brahman, this Mantra redeems everyone connected with the Pitṛs in the three units of time (past, present and future).
21. A person who is desirous of a Kingdom should chant this Mantra vigilantly (with concentration). It is conducive to the increase of vigour, heroism, wealth, inherent strength, blessings, longevity, and intelligence.
22. I shall now impart the Saptarcis Mantra which is splendid, which yields all desires and by chanting which regularly one can propitiate the Pitṛs.
23. The Saptarcis Mantra2:—I shall always bow down to the Pitṛs both Amūrtis (formless) and Samurtis (endowed with forms) who are full of brilliant splendour, who habitually meditate and have the Yogic vision.
24. They are the leaders of (gods like) Indra and others of (Prajāpatis like) Dakṣa and Mārīca (i.e. Kaśyapa), of the seven sages and of the (other) Pitṛs. I shall bow down to them who bestow all desires.
25-26. They are the leaders of Manu and others of the Sun and the Moon. In all holy rites concerning the Pitṛs, I shall bow down to all of them.
With palms joined in reverence, I shall bow down always to the Pitṛs of all stars and planets, of the wind and fire and of the heaven and earth.1 2 507 508
27. I shall pay obeisance to the grandfathers. They are the leaders of celestial sages. They are bowed down to by all worlds. They are the saviours of all living beings.
28. With the palms folded in reverence I shall always bow down to the Yogeśvaras (lords of the Yoga), to Soma (the moon-god), to Yama, to Prajāpatí, to the cows and to the fire-god.
29. Obeisance to the seven groups of Pitṛs in the seven, worlds. Salutation to Brahmā, the self-born lord with the Yogic vision.”
30. This is called as the Saptarcis Mantra adopted by the groups of Brāhmaṇa sages. It is extremely sacred, and glorious. It destroys ailments.
31. A man who adopts this in accordance with the injunction obtains three excellent blessings (viz. food-grains, longevity and sons). The Pitṛs bestow (on men) on the earth (in this very life) plenty of food, long life and good sons.
32-33a. If a person chants the Saptarcis Mantra everyday with great faith, full devotion, perfect conquest of the sense-organs and with great concentration of the mind, he shall become the sole ruler over the earth consisting of seven continents and oceans.
33b-34a. Whatever is cooked in the house, any type of food, should not be eaten in the house at any time, without first offering it to the Pitṛs.
34b-35. Hereafter, I shall mention in due order the vessels for the Bali (oblation) to Pitṛs.1 Now listen to me as I recount what the benefit is (in using for oblations) in different vessels as mentioned (in the Scriptures).
In the Palāśa (i.e. if the oblation is kept in the cup made of Palāsa leaf and offered) the benefit is Brahmavarcastva (the Brahminical splendour). In the Aśvattha (holy fig tree) it is vasubhāvanā (outcome of wealth).1 509
36. It is cited that the benefit in (using the cups of) Plakṣa leaves is the perpetual overlordship of all living beings.
In using the vessel of the leaves of Nyagrodha the benefit is nourishment, progeny, wisdom, intellect, fortitude and power of memory.
37. The Kāśmarī vessel (i.e. the cup made of the leaf of Kaśmari or Gambhāri is said to be destructive of demons and conducive to renown.
It is cited that the benefit in the Mādhūka (Aśoka?) vessel is excellent conjugal bliss in the world.
38. Keeping (oblation) in Phalgu (a kind of fig tree) vessels one shall obtain all desires. In the sun-plant the benefit is excessive lustre and bright illumination in particular.
39-40a. Keeping the oblation in a Bilva vessel one shall always obtain wealth, intellect and longevity.
40b-41a. One should always offer the entire food offerings and oblations in these good vessels alone. He shall obtain the fruit of all Yajñas.
41b-42a. If a person is always engaged in holy rites and earnestly offers flower garlands and sweet scents to the Pitṛs, he shines like the sun.
42b-43a. A person who offers to the Pitṛs Guggula etc (fragrant gum resin) and incense along with honey and ghee, obtains the benefit of Agniṣṭoma sacrifice.
43b-44. After making the incense mixed with scents of good quality, the devotee of the Pitṛs obtains good benefits and welfare both here and hereafter.
One shall offer to the Pitṛs everything thus carefully and promptly.
45. If a person is pure in mind and body and always offers light unto the Pitṛs, he obtains thereby splendid and unequalled vision as well as salvation.
46. There will be brilliance (all around him) on the earth on account of his lustre, renown and splendour and strength. He will shine in the Heaven.
47-48. He rejoices (i.e. shall rejoice) on the top of the Vimāna (aerial chariot) surrounded by Apsaras.
The performer of Śrāddha should carry out the worship of the Pitṛs by means of fragrant flowers, incense, chanting of Mantras, ritualistic offering of ghee into the fire, and the dedication of fruits, roots and obeisances. He should be pure in mind and body. After worshipping the Pitṛs he should worship and propitiate the Brāhmaṇas by means of cooked rice and gifts of money.
49. Invariably during the occasions of the Śrāddha ceremony, the Pitāmahas (grandfathers i.e. the manes) assume gaseous forms1 and penetrate the excellent Brāhmaṇas. Hence I say this to you.
50. One shall worship, honour and propitiate excellent Brāhmaṇas by means of garments, gifts of jewels, food-stuffs, beverages, cows, horses and villages.
51. If the Brāhmaṇas are honoured and worshipped, the Pitṛs become delighted. Hence, one should always endeavour to worship the Brāhmaṇas duly.
52-54. The Brāhmaṇa should perform the rite of Ullekhana with both the hands (scraping the ground), keeping the left hand over the right one. Alert in the performance of the Śrāddha ceremony he should perform the Prokṣaṇa rite (sprinkling with water by means of the Darbha grass). The learned devotee should have everyone of these got ready for offering to the Pitṛs. Viz—Darbhas, rice-balls, foodstuffs, different kinds of flowers, offering of scents and ornaments.
After grinding the collyrium very well he should offer Abhyaṅga (oil for bath) by the tips of the bunch of Darbha grass, three times duly.
55-56. One should offer the excellent collyrium to the Pitṛs with sacred thread worn over the right shoulder. The same should be offered for the sake of garments and sacred thread kneeling on2 the ground.
O Brāhmaṇas, Khaṇḍana (cutting), Prokṣaṇa and Ullekhana* 2 510 511
shall be done once for the Devapitṛs1 and three times for (the other) Pitṛs.
57. (Defective text) One Pavitra (a ring of Darbhagrass) should be worn in the hand. By means of the Caila mantra, the Piṇḍas (rice-balls) shall be sprinkled once for each of the Pitṛs after showing the mirror over the skin of the black antelope(?).
58. The performer of Śrāddha earnestly devoted to the Pitṛs should always offer on the ground three Piṇḍas (balls of rice) mixed with gingelly seeds and ghee. He should place the the knee on the ground and wear the sacred thread in the normal manner.
59-60a. He should invoke the father, the grandfather and the great grandfather as well as the other Pitṛs of yore.
He should properly sprinkle the Piṇḍas by means of the Pitṛtīrtha carefully. He should pour the water in anticlock wise manner.
60b-62. Some men wish to perform the Śrāddhas on behalf of maternal grandfather (and other Pitṛs of the mother’s family) by means of separate cooked rice and different kinds of important food-stuffs.
He should offer three Piṇḍas in the proper order pressing them with the thumb. They are conducive to the increase of nourishment. He should offer the Piṇḍas by means of both hands placed in between the knees. The left hand should be placed over the right. He should repeat the respective Mantras (as follows for the sake of pouring water in the form of a thin current).
63. He should discharge the first Piṇḍa towards the south with both hands repeating alertly ṭhe Mantra beginning with Namo vaḥ pitaraḥ śoṣāya2 etc.
64. (Defective text). Repeating the Mantra beginning with “Namo vaḥ pitaraḥ saumyāḥ” (Obeisance to ye all, O1 2 512 513
gentle Pitṛs) alertly, (the other Piṇḍas) shall be offered with both the hands1.
65. The line of Mortar (?) should be sprinkled with water from the water-pot. A new thread of silk, jute or cotton should be offered.
66. One should avoid woven silk, coloured cloth and Kauśeya (a variety of silk). In the Yajña, one should avoid sprinkling water even with an unwashed (i.e. fresh from the loom) cloth (?)
67. These things do not please (the Pitṛs). They say that the collyrium of the Trikakuda type (?) is always excellent.
68-69. The following things are very excellent (for use in a Śrāddha). The oil extracted from the black gingelly seeds and preserved carefully with great effort, sandalwood, Aguru (Fragrant aloe wood), Tamāla, Uśīra fragrant root of the plant Andropopogon muricatus) lotus, fragrant incense, gum resin and the white Turuṣka.
White flowers are excellent. So also the lotus and the
lilies.
70. All the wild flowers equipped with sweet scent and beautiful form are excellent. So also the flowers witḥ Nāḍīs (long tubes) as well as the yellow Amaranth flower.
71-73. There are some flowers which should always be avoided in a Śrāddha ceremony. Flowers without fragrance and flowers with obnoxious smell should always be avoided by one who desires nourishment.
The Brāhmaṇas who are invited (for feast) should invariably sit facing the north. The Yajamāna (the performer of Śrāddha) should sit facing the south and perform worship in accordance with the injunctions. He should face them and offer the Piṇḍas scrupulously over the Darbha grass,
74-75. If everything is performed in accordance with this injunction it shall be as though the Pitāmahas (manes) are directly worshipped.
Kuśa grasses are excellent as seats if they are green in colour. They must produce a rustling noise. They must be suffi-
Dharme’rdhe samatandritaḥ hereof is obscure dharme sarvam atandritah (in Vā. P. 75.28a) is better. It means “Careful (non-negligent) in all religious performances (?)”
ciently thick, straight and smooth and glossy. The length of the Kuśa grass shall be Aratni1 (24 Aṅgulas). They should be consecrated by the holy water of Pitṛtīrtha. Near the root they must be dark-coloured.
76-80. The same also is to be cited about the varieties of rice Śyāmāka and Nīvāra and also about the Dūrvā grass.
Formerly, Prajāpati, the most excellent among the renowned persons, became a horse. His hairs fell on the ground and attained the state of Kuśa grass. Hence, Kuśa grass is honoured in the holy rites of Śrāddha. They should always be offered (in Śrāddha). The offering of the Piṇḍas must be made on them by one who desires prosperity.
The children will be endowed with nourishment, lustre, intelligence, fame and splendour. They will always become beautiful and charming. They will get rid of their sins. They will be free of evils. For the sake of Piṇḍas, the devotee with his face to the southern quarter should spread Darbhas only once. The tips of the Darbha grass should be towards the southeast. The injunction is mentioned as follows. The performer of the Śrāddha rite should not be dejected or angry. He should not have his mind distracted elsewhere. He should perform Śrāddha with his mind concentrating on one place (point) (i.e. the performance of Śrāddha) and should be pure-minded.
81. Mantra: “I destroy everything that has impurity in it. The Asuras and Dānavas have been killed by me. The Rākṣasas, the Yakṣas along with the groups of Piśācas, and Yātudhānas have been killed by me”.
82. The devotee should restrain himself and repeat the above Mantra while scrubbing the altar once. The wise performer (of Śrāddha), the Brāhmaṇa who is desirous of auspicious wisdom should certainly go towards the north and throw (Darbha grass).
83. The Asuras avoid that person who has seen (i.e. adopted and repeated) the Pitṛs Mantra. Rākṣasas avoid that place where this Mantra is recited.
84. He should neither see nor touch nor give unclean varieties of cooked rice that are rotten. If the man does not have1 514
the Pavitra (a ring of Darbha grass) in his hand (finger) he does not enjoy the fruit of the Śrāddha rite.
85. If a person always performs the Śrāddha strictly in accordance with this injunction, the grandfathers (manes) shall bestow on him whatever he desires in his mind.
86. If the Śrāddha is performed thus scrupulously everyday, the Pitṛs become delighted in their minds and the Rākṣasas become dejected.
87. The following should always be avoided in the Śrāddha ceremonies: Śūdras, milk of Avi (a variety of sheep), the varieties of grass named Balbaja, Vīraṇa and Otuvāla, pebbles and Laḍḍus1 (a sweetmeat?)
88-90. These grasses unworthy of Yajñas should be discarded. One shall abstain from applying collyrium to the eyes, taking oil bath, applying scents and Sūtrapraṇayana (? sewing with threads). The holy rite should be performed with the Kuśa grass which grows again (when cut). One shall obtain the benefit of horse sacrifice. The following is the Mantra cited for offering flowers, applying scents and putting on ornaments.
The Mantra:—“The Kuśas and the regrown Kuśa grass are sacrificial grass and its regrowth2. Thus these Pitṛs are Devas and the Devas are Pitṛs”.
91. For the fulfilment of the holy rite one should perform Homa. For Homa the sacred fire Dakṣiṇāgni should be used scrupulously. For other purposes the ordinary fire can be used.
92-94. The Samits (sacrificial twigs) should be placed within. Then the fire should be placed all round. Then the fire is brightened up with concentrated mind. The following are the Mantras for Homas in the three fires in the proper order:
(1) Agnaye kavyavāhāya Aṅgirase namaḥ (Obeisance to Agni the conveyor of Kavya (food-offering). Obeisance to Aṅgiras.
(2) Somāya vai...punaḥ (Obeisance to Soma possessed of the Pitṛs. Svadhā once again to Aṅgiras).1 2 515 516
(3) Tamāya Vaivasvate svadhā dhruvam. (Obeisance to Yama son of Vivasvān (sun), Svadhā is thus, surely offered).
95. The offering should always be made to Agni in the south, to Soma in the north and to Vaivasvata (Yama) in between the two.
96-98. Upahāra (offering of presents), Svadhākāra (utterance of Svadhā), Ullekhana (scrubbing), Homa, chanting of Mantras, obeisance, Prokṣaṇa (sprinkling rite) in particular, application of collyrium, oil bath, offering of rice balls—all these should be done when the fire blazes well with plenty of ghee and fuel. What is performed by Brāhmaṇas in the sacred fire that blazes very well yields the benefit of a horse-sacrifice. One shall scrupulously perform all the holy rites as directed.
99. For the fulfilment of the holy rite, one should perform Homa in the sacred fire that has plenty of ghee and fuel, that is made to blaze well in particular, that has no smoke and that has tongues of flame shooting up all round.
100. If the Yajamāna (the sponsor of Śrāddha) performs Homa in the fire that is not blazing well or that has not been kindled well, he will become blind here and hereafter. Indeed, this has been heard by us.
101. That fire ceases to yield benefit which has only very little fuel, which has no flames shooting up all round, which is very unpleasant to the eye or which has flames and smoke curling anticlockwise.
102. If there is a fire that emits foul smell, that has bluish flame, that appears extremely dark or that burns downwards towards the earth, one should know that failure and defeat lurk there.
103. That fire is conducive to the fulfilment of holy rite—the fire that has leaping flames and that has the top of flames curled up into circle, that resembles the collyrium made of ghee1 (?), that has glossy appearance and that curls up clockwise.1 517
104. (The devotee) obtains the perpetual honour and reverence from groups of men and women. The Pitṛs and the sacred fires should be worshipped by him for an everlasting benefit.
105. The leaves, fruits and twigs of Bilva and Udumbara trees are very sacred, pure and worthy of being used in a Śrāddha.
106-108. O excellent Brāhmaṇas, the Pavitra (ring of Darbha grass) is conducive to the purity of birth and holy rites.
The benefit that has already been indicated by me in the case of vessels in the holy rite of Śrāddha should be respectively known in its entirety in the case of Samits (sacred twigs) too.
The devotee shall keep the mind pure and concentrated and repeat, “May I perform the rite in the fire?”. He is then given permission by the excellent Brāhmaṇas who say “You are permitted. Do perform”. He should then take ghee in a vessel and perform Homa in the sacred fire.
109-111. The following trees are praiseworthy to be consigned to the holy fire. Palāśa, Plakṣa, Nyagrodha, Aśvattha, Vikaṅkata, Udumbara, Bilva, Candana—all those trees are worthy of Yajñas. So also are the trees Sarala, Devadāru, Śāla and Khadira. The trees with thorns found in the villages and those that are worthy of Yajñas are also honoured for Samits in accordance with the utterance of Pitṛs.
112-113a. Listen, even as I recount the benefit that accrues to the perfomer of a holy rite by means of Homas in the sacred fire with samits of Ṣaṭphala1 trees.
It is everlasting. It is conducive to the fulfilment of all desires. It has the same benefit as that of a horse-sacrifice.
113b-115a. The following trees should be avoided in the holy rite of Śrāddha:—Śleṣmāntaka, Naktamāla, Kapittha, Śālmali, Nīpa and Vibhītaka. They are despicable. So also the trees and grasses Cirabilva, Kola, Tinduka, Balvaja.and Kovidāra should be discarded by all means.
* Vā.P.75.74 reads Kalkaleyābhiḥ with twigs (of pomegranate trees).
115b-116a. One should avoid those trees also where birds have their abodes (nests). One shall avoid all other similar trees not worthy of Yajñas.
116b. In the Mantras of the rites of Pitṛs, the word Svadhā is added and in the Yajña rites of Devas the wors Svāhā is cited.
1. The Devas and the Pitṛs are regarded to be mutually governed and interdependent. Bṛhaspati said that this is the injunction in Atharvan Veda.
2. One should worship the Pitṛs first and the Devas after. Indeed, even the Devas scrupulously worship the Pitṛs at the outset.
3. A daughter of Dakṣa was well known by the name Viśvā. Ten sons were born to her with Dharma the god of virtue and piety. They are called Viśvas (Viśvedevas).
4. They were well-renowned in the three worlds. They were bowed down to by all the worlds. All those noble-souled ones performed a great and severe penance.
5. They performed their penance on the charming summit of the Himalaya, frequented by the groups of celestial sages. Delighted by their pure mind, the Pitṛs then spoke (to them).
6-7. “Choose your boons. We are pleased. What desire of yours shall we fulfil?”
When this was spoken by the Pitṛs, Brahmā who had evolved the three worlds, who had great splendour and who
had been propitiated by them by their penance said—“I am pleased with this penance. What desire of yours shall I fulfil?”
8. Thus addressed by Brahmā, the creator of the Universe, those Viśve-Devas collectively spoke to Brahmā, the sanctifier (or the creator) of the world.
9. “Let us too have a share in the Śrāddha. This is the boon desired by us.” Thereupon, Brahmā who is honoured by the Devas, replied to them.
10. “The boon desired by you shall become so” (materialised). “So be it” said the Pit’ s. It is hence that there is no doubt.
11-16a. Whatever is seen here should be enjoyed along with us. You too can partake of the food offering1 in the Śrāddha dedicated to us by human beings. We are speaking the truth. With garlands, scents and food offerings they will worship you at the outset. Having offered these to you first, they will offer to us afterwards. But Visarjana (Ritualistic Dismissal or Bidding farewell) is accorded to us first and that of the Devas comes subsequently. These two injunctions regarding Śrāddha and hospitality shall be observed in the holy rites of the Bhūtas (Goblins), Devatās and the Pitṛs. If it is done thus, everything shall be all right”.
After bestowing the boon on them in this manner, Brahmā, the conferer of forgiveness and blessings, carried out everything as mentioned, along with the groups of Pitṛs.
16b-17, Five great Yajñas have been prescribed in the Veda for men to perform. Every man shall always perform these five “Mahā Yajñas”. Understand the region where those who perform these Yajñas will stay perpetually.
18. They attain the region pertaining to Brahmā, a place that is free from fear, devoid of Rajas quality, griefless, free from pain and exhaustion and honoured by all the worlds.1 518
19. These five Yajñas must be performed by a śūdra also but without the Mantras. If anyone takes food without performing them, he actually partakes of debts for ever.
20. He who cooks for himself is a sinful soul and partakes of debts. Hence, a learned man should always perform these five Mahā-Yajñas.
21. The oblation should be offered near a water-pond (or river etc.) in the north-eastern quarter. One should prepare oblation very well in accordance with the injunction. It shall be thrown up very high repeating the Mantras loudly.
22. (Defective text) The cow’s urine should be taken in a pot made of the hollow horn. A thread shall be placed in it and offered as oblation1. That rice ball shall be Naivedya (food offering) to one who is alive among the Piti s.
23. One should feed him with desired food, rice and other types of foodstuffs in accordance with the injunctions. Some wish Naivedya should be scrupulously offered even to a person who is alive.
24. The Pitṛs are gods of the gods and noble-souled. Hence, some preceptors wish that the worship of the Brāhmaṇas should be carried out always in the beginning and the rice-balls should be offered afterwards.
25-26. Bṛhaspati who is an expert in affairs of Dharma (Ritualistic practice) has said that it should not be so. One shall offer and dedicate the rice-balls (Piṇḍas) first and feed the Brāhmaṇas afterwards. The Pitṛs have Yogic souls. The noble-souled Pitṛs are born of Yogic power.
27. These Pitṛs strengthen and develop the Soma (Moon). They abide by their Yogic power. Hence, one should offer the Piṇḍas to the Yogic souls retaining personal purity and concentrated devotion to them.
28-29a. This shall be a direct Havis offering to the Pitṛs. If a person abiding by Yogic power is fed, it is as fruitful as feeding a thousand Brāhmaṇas. Just as a boat enables us to cross an expanse of water, so also (the offering of oblations)
The text is obscure. The Vā. P. 76.22 reads para-śṛṅgavām pūrvaro balīṃ sūkṣmaṃ samutkṣipet /
redeems the Yajamāna (sponsor or performerer of Śrāddha) as well as those who partake of the food.
29b-30a. A severe punishment meted out by providence suddenly descends to the place where bad persons are held in esteem and the good persons are disrespected.
30b-31a. If a person does unite one having good qualities and feeds a person of puerile nature, the performer of that Śrāddha perishes soon after performing rite (?)
31 b-32. A man who seeks enjoyment of worldly pleasures shall always offer first Piṇḍa to the (sacred) fire. He who seeks progeny shall scrupulously offer the middle Piṇḍa along with (the repetition of) Mantras. He who wishes for the excellent splendour and brilliance offers it to the cows.1
33. One who seeks intellect, fame and renown consigns it to the waters. One who seeks a long life offers it to the crows.
34. One who wishes for a graceful tenderness (of the body) offers it to the cocks. Thus the benefit of offering the rice-balls has been recounted.
35. One should send it up in the sky or put it in the water facing the southern quarter. The abode of the Pitṛs is in the sky or the southern quarter.
36. Some Brāhmaṇas say thus—“After being permitted by those Brāhmaṇas who say—“Let it be freely lifted up”—the devotee shall lift up the rice balls at the outset (or from the tips).
37. One shall take out the tips (uppermost part) of flowers, fruits, foodstuffs and rice and perform Homa in the fire with all those things.
38. After performing Homa in the fire with the foodstuffs, cooked rice, beverage, roots and fruits he should offer the Piṇḍas facing the southern quarter.
39. After performing Homa to Vaivasvata (i.e. Yama) and Soma, after offering Piṇḍas along with the libation of water, one should feed the Brāhmaṇas1 519
40. Thereafter, he should propitiate the Brāhmaṇa in the proper order consistent with his capacity, with hot and glossy (mixed with ghee) foodstuffs and cooked rice smelling sweet (with ghee and spices).
41. The man obtains all that he desires if he serves them with concentration and purity (mental and physical). He shall stand by them with palms joined in reverence. He shall be loyal, faithful and devoted to them.
42. The grandfathers (manes) bestow these qualities—viz. Akṣudratva (the state of not being mean and low) gratefulness, chivalry, refined speech, power of penance, Yajñas and charitable gifts.
43. Hereafter listen, even as I recount, to the auspicious procedure which is carried out in the proper order after the Brāhmaṇas have taken their food.
44. The performer of Śrāddha devoutly attached to the Pitṛs, shall at the outset sprinkle the ground and lift (a particle). Then he scatters the rice in accordance with the injunctions.
45-46. The Svadhā Mantra is repeated. The Brāhmaṇas are offered plenty of monetary gifts duly. He then asks them “What is to be done with the balance of foodstuffs?” They then formally permit him to partake of it along with the members of his family.
47. After honouring the excellent Brāhmaṇas thus, he shall follow them with palms joined in reverence. With purity in mind he shall bid them farewell.
1. The unchanging and undying Pitṛs become pleased even if they are worshipped only once. They are noble-souled ones of Yogic selves. They have great strength and they are free from sins and evils.
2-3. O gentle one, I shall tell you those lakes and rivers, sacred holy spots and countries, mountains and hermitages where they bless the devotees with most of their attachment (desires) on the earth, with the heavenly world after death, and with the attainment of salvation in due course.1
4-5. The mount Amarakaṇṭaka1 520 521 is always sacred. It is the most excellent mountain in the three worlds. It is holy and frequented by Siddhas and Cāraṇas.
Formerly, the holy lord Aṅgiras performed a very severe penance very difficult to be performed by others, for billions and millions of thousand years.
6. Mṛtyu (god of death) has no access to that place nor do the Asuras and Rākṣasas have it. As long as the earth exists there is no fear and no Alakṣmī (loss of splendour and prosperity) there.
7. On account of his power of penance and brilliant splendour that excellent mountain always shines like the Saṃvartaka (i.e. the all-destroying fire at the time of annihilation of the universe) on the peak of Mālyavān.
8. To the south of the Narmadā, the Kuśa grasses are well reputed all around. They are soft, fragrant and very pleasing to behold. They have a tranquil golden lustre.
9. While performing the Agnihotra, the highly resplendent holy lord Aṅgiras used those excellent Kuśa grasses for the sake of spreading round the altar formerly. He then saw the steps leading to the heaven.
10. I shall recount the benefit attained by that intelligent man who offers Piṇḍas on those Darbha grasses even on a single occasion on the mountain Amarakaṇṭaka.
11. That Śrāddha becomes one of everlasting benefit. It increases the pleasures of the Pitṛs. On reaching that holy centre, they always vanish.
12. During the Parvan days, a holy lake of brilliant flames is seen there. The river there, is Viśalyakaraṇī (one that removes pain due to the pricking of darts) of animals with bony spikes (like porcupine).
13. On the peak of the lordly mountain Mālyavān, in the hinder half of the country of Kaliṅga, there is a pool on that very excellent mountain. It has an eddy stretching towards the south-east.
14. O excellent sages, it is mentioned as the greatest Siddhikṣetra (the holy spot for accomplishment of super normal power) on the earth. It is equally approved of and honoured by the Devas and the Daityas. Uśaṇas has sung this verse in this connection.
15. “Blessed are those persons in the world who are devotedly attached to the Pitṛs and who will propitiate the Pitṛs by means of Śrāddha after reaching the Amarakaṇṭaka.
16. Those who worship even once in the Amarakaṇṭaka go to heaven. There is no doubt that they attain spiritual achievement with a very little penance.
17. The mountain Mahendra1 is holy and beautiful. It is resorted to by Śakra. One becomes sanctified often climbing it. The Śrāddha performed there yields great fruit.
18. After performing the yogic exercises on the summit of Vailāṭa the divine vision begins to function (in the performer). The devotee becomes unassailable and invincible to all living beings. He walks over the earth lika a Deva.1 522
19. By taking a holy dip in the Saptagodāvarī1 and the penance grove of Gokarṇa1 523 524 by giving charitable gifts, one obtains the benefit of a horse sacrifice.
20. After reaching the holy spot “Dhūtapāpa”,525 if a man takes a holy dip, he becomes sanctified. Rudra, the great Īśvara, the lord of the Devas, had performed a penance there.
22. If a person climbs the peak Devarṣibhavana (Abode of the celestial sage), frequented by Siddhas and Cāraṇas and regularly continues the observances of holy rites, he goes to the heaven.
23. (There is a garden) beautified by celestial sandal trees and other heavenly trees. Water mixed with sandal powder continuously flows from it.
24. A river named Tāmraparṇī526 flows from that water collection. From the great forest of sandal trees, it flows towards the southern ocean.
25. Oyster shells from where pearls are produced are the conchs washed down to the great sea, carried by the river Tāmrā (Tāmraparṇī).
26. If devotees bring water containing conchs and pearls, they become free from mental agonies and physical ailments. They go to the celestial city Amarāvatī.
27. (The charitable gifts) of pearls and conchs produced from sandalwood cause the redemption of Pitṛs even though they be perpetrators of sinful activities as mentioned in the Vedas.
28-30. In all these holy places viz—Candratīrtha Kumārī (i.e. Cape Comorin or Kanyākumārī) the source of the Kāverī river, the holy spots on the mountain Śrīparvata1 and the mountain Vaikṛta, it appears as though the trees Palāśa Khadira, Bilva, Plakṣa, Aśvattha and Vikaṅkata stand in one place, viz. the Auśīra mountain. This place should be known as Dvimaṇḍalāviddha (pierced through two zones), O excellent Brāhmaṇas, a person who casts off his body in this place goes to the celestial city Amarāvatī immediately.
31. The holy rites performed in the holy centres of the Śrīparvata and the mountain Vaikṛta fructify from the beginning to the end.
32-35. The rites of Pitṛs performed there, even if they are defective, yield the same benefit as do the defectless well performed rites.
The holy river Narmada, the most excellent among the rivers is the daughter of the Pitṛs. The Śrāddhas offered therein become everlasting in yielding benefits.
After performing the yogic exercises, in the holy forest of Māṭhara on that great mountain frequented by Siddhas and Cāraṇas, the devotees vanish and go to heaven.
On the holy mountain Vindhya, there is a waterfall that acts as test of virtue and evil. Sinners do not see that waterfall. Good persons see that waterfall. This is how the sin of some evil doers becomes manifest there.
36. Birds that could move as they wish, go to heaven after taking bath in that sin-destroying tank of Mātaṅga on the Kailāsa mountain.
37-38a. In the following holy centres viz—the sacred spot of Śaurpāraka2, the mountain Pālamañjara1 2 3 4 in the well of Pāṇḍukūpa near the sea and the banks of the Pidāraka4 which is free from sins and impurities, one shall perform the rite of527 528 529 530
Saṃkalpa (decision in the mind about the holy rite to be performed) that yields everlasting benefit.
38b-39. The Śrāddha performed in the following places yields infinite bliss viz—Śrīvṛkṣa Citrakūṭa1, Jambūmārga and the holy mountain of Asita, the intelligent preceptor of the Yogic cult. The Śrāddha performed regularly in the Asita yields infinite bliss.
40. The Śrāddha performed at Puṣkara1 528 yields everlasting benefit. The penance performed there yields great fruit. One shall point out the same thing in the same manner on the shore of the great ocean and at Prabhāsa3 4.
41. There is a well named Vṛṣa in the Devikā530. It is resorted to by the Siddhas. Water comes out from it always with the sound of cows and bulls.
42. That (holy centre) is always resorted to by masters of yogic cult. It is always free from sins. I shall mention the benefit attained by the person who offers Śrāddha there.
43-44. The Śrāddha gives infinite bliss. It yields all desires. It pleases and propitiates the Pitṛs. There is a rock “Jātavedaḥ-Śilā” there directly named after the eternal fìre-god. Śrāddhas and all holy rites which one performs there yield infinite bliss. He who enters fire there, rejoices in the heaven.
45-50. There is a place where the fire becomes tranquil (and extinguished) and is produced once again. What is offered there becomes everlasting.
There is no doubt that the sacrifices performed in the holy centres Daśāśvamedhika and Pañcāśvamedhika yield the benefit intended.531 532 533 534
There is a holy centre well known by the name Hayaśiras. which bestows the boon immediately. The Śrāddha performed there is always everlasting in benefit. The donor (i.e. he who performs the Śrāddha and makes monetary gifts) rejoices in the heaven.
Śrāddha should be offered in the holy centre Sunda-Nisunda. It is destructive of sins.
Śrāddha there, is said to be everlasting. So also are the Japas, Homas and penances.
One should always propitiate the Pitṛs by offering water libations in the splendid holy centre Ajatuṅga. It is the place where during the Parvan days shadow of the heaven-dwellers is always seen.
On the earth, everlasting is the benefit of what is offered in the place where the tree Virajas grows. It is always resorted to by the masters of Yogic cult. It is out of the clutches of all sins. I shall mention the benefit of that person who offers Śrāddha there.
51. The Pitṛs become directly worshipped by him. In this world he will be one with perfect self-control. After death he becomes honoured in the heaven.
52. Most of the Madravas are holy. So also is the eddy named Śiva. There the lake named Vyāsa Saras is holy. So also is the divine Brahmahrada.
53. The mountain Ūrjanta1 is holy. It is the place where there is a shrine of the master of Yogic cult. Here itself is the sacred hermitage of the noble-souled Vasiṣṭha.
54. The following have been created by the self-born lord—the Tīrthas (named after) the Ṛk, Yajus and Sāman, the Kapotas (doves) and Puṣpasāhvayas (having the same name as flower) the fifth veda (characterised by) narratives i.e. the Purāṇas2.
55. A Brāhmaṇa who visits these places and resorts to fire becomes rid of his sins. The Śrāddha performed in these1 2 535 536
holy centres yields infinite bliss. So also do the Japas, Homas and the penance (practised here).
56. In the great holy centre Puṇḍarīka the benefit is on a par with the white lotus (?). O highly intelligent one, the benefit in the Brahmatīrtha is on a par with the performance of all Yajñas.
57. The benefit is everlasting (for the holy rites performed) in the place where the river Sindhu meets the ocean, so also in the Pañcanada. It is holy in the Virajā and Madravā on the mountain.
58. Śrāddha must be offered in the Saptanada or particularly in the Mānasa. So also on the Mahākūṭa, the mountains Ananta and Trikakuda.
59. At dusk, a great miracle is seen in the Mahānadī. It does not approach one who has no faith. It does appear to a person who maintains holy observances and rites.
60. After resorting to them one by one in the evenings day by day, Śrāddha should always be offered to the Pitṛs who seek everlasting benefit.
61. There is a holy centre named Svargamārgaprada (Bestower of guide to the path to the heaven) which yields instant boons. It is the place where a man is found out to be self-possessed or not.
62. The seven sages had gone to the heaven after casting off their bark garments here. Even today those bark garments are seen in the waters.
63. By taking the holy dip in that excellent holy river a man attains heaven. There is a well known shrine of Nandin which is resorted to by the Siddhas.
64. The idol of Nandīśvara is not seen by persons devoid of good conduct. At the time when, the sun rises, golden flames resembling sacrificial posts are seen there.
65. Devotees who circumambulate them become delighted and go to the heaven. The land all over Kurukṣetra1 is especially a very good holy centre.
66. It is the sacred holy centre of Sanatkumāra the noble-souled lord of the Yogic cult. It is glorified as yielding everlasting benefit if the pitṛs are offered gingelly seeds.
67-68. It has already been mentioned that the Śrāddha performed by Dharmarāja was of everlasting benefit. If Śrāddha is offered on the new moon day in accordance with the injunction and in the respective order by a man (in the Sarasvatī river) that is near-by, it yields everlasting benefit. If the son worships the Pitṛs particularly in Kurukṣetra or in the Sarasvatī near-by, he becomes free for indebtedness.
69-71. Śrāddha must be offered by a person who wishes for everlasting benefit in these holy centres viz—Sarasvatī, Vinaśana1, Plakṣaprasravaṇa2, Vyāsatīrtha on the Dṛṣadvatī, Triplakṣa in particular, Omkārapavana, Śakrāvatāra in the Gaṅgā, the excellent mountain Maināka and at the source of the Yamunā. The devotee is rid of all his sins. There are very hot and very cool water springs.
72. The holy sister of Yama and the splendid daughter of the sun (i.e. the Yamunā) is a sacred river. The Śrāddha there is always of every lasting benefit. This has been glorified formerly by the Pitṛs.
73. By taking a holy dip in the eddy of Brahmakuṇḍa one becomes a Brāhmaṇa instantly. The Śrāddha (performed) there gives infinite bliss. So also are the Japa, Homo, and penance.
74. Vasiṣṭha of great penance performed his austerities there standing still like a stump. Even today trees with jewels for their leaves are seen there.
75. The balance that indicated virtue and evil is also seen there. By means of that, the excellent benefit of the holy centres was weighed by the Brāhmaṇas.
76-77. The daughter of the Pitṛs, a Yoginī well known by the name Gandhakālī was born there. She would give* 1 2 1 2 537 538
birth to Vyāsa the noble-souled sage of great Yogic power. He would be born of the family of Pārāśara. He was the fourth part of Brahmā. That intelligent great sage will divide the veda into four parts.
78-79. There is a lake named Acchodaka.1 The river Acchodā takes its origin there. (Gandhakālī) was born again in the womb (species) of a fish on account of a direction (? behest) and for a purpose.
It is cited that the Śrāddha offered even once in her first holy hermitage frequented by meritorious persons, will yield everlasting benefit.
80. What is offered in the river will bestow simultaneously Yogic power and mental concentration (?). What is offered in Kuberatuṅga and Vyāsatīrtha is destructive of sins.
81. It is laid down that the Śrāddha offered at the Brahmavedī (the altar of Brahmā) yields infinite bliss. It is always resorted to by the Siddhas. It is perceived by persons of self control.
82. (The Śrāddha) in the Nandā which is on the Northeastern quarter of the Vedī, yields the benefit of Anivartana (nonreturn to saṃsāra). It is the spot of spiritual achievement, resorted to by the gods after reaching which one never returns (i.e. attains liberation from saṃsāra).
83. Mahādeva, the intelligent deity, imprinted his foot in the shrine Mahālaya for the purpose of merciful blessing of all living beings and as a proof of its efficacy for atheists (to convince them that they are wrong).
84-85. The Śrāddha offered at Virajā is of everlasting benefit. So also, the one at Mahālaya (which has been mentioned) already.
Those who perform Śrāddha at Nanda, Virajā538 and1 2 539 540
Mahālaya redeem themselves as well as ten generations of predecessors as well as those of successors.
(One who performs Śrāddha) at Kākahrada attains Jātismaraṇa (the power of remembering previous births), good complexion and unmeasured vigour and strength.
86. The holy lake Kaumāra is protected by the body of serpents. By taking a holy dip in the Kumāratīrtha, a man goes to heaven.
87-88. (Partially defective text). By performing a difficult and severe penance in the holy shrine of the goddess1 at Umātuṅga, standing on a single foot and abstaining from food, one attains divine brilliance lasting for a Yuga. Śrāddha should always be offered at Umātuṅga, Bhṛgutuṅga, Brahmatuṅga and Mahālaya by a person who wishes for everlasting benefit.
89. The Śrāddha offered at Śālagrāma2 is always of everlasting benefit. The sin of those persons who have no self control is directly perceived there all round.
90-91. That is a divine warning to the evil-doers and especially so to good persons. There the Devahrada (the eddy of the Devas) is very holy. The pure serpent king of Brahmā accepts the Piṇḍas (rice-balls) offered by good people. For the highly refulgent serpents (?) it is impossible to eat the cooked rice.
92-94. Dharma (Virtue) is directly perceived in these two holy centres. By going into the cave (?) of Śāṇḍilya and that of Vāmana one becomes purified (and sinless) and the Śrāddha performed there is of inexhaustible merit. Whatever one does, Japa, Homa, penance or meditation, becomes well done. He who maintains the vow of celibacy and devotion to the preceptor lives for a hundred years. These and others are the excellent rivers by taking bath in which one can get rid of sins.
Kumāradhārā3 is there itself. Sin perishes if it is visited by a devotee.* 3 541 542
95-97. Even today the seat of meditation of Vyāsa is seen there itself. The mountain is situated in the north eastern quarter near the city of Kāntipura. There is a holy lotus pond there. It is protected by groups of Kirātas. By taking a holy dip in it even once a Brāhmaṇa attains desires eternally. Becoming invisible to all living beings, he walks over the earth like a god.
98. There is a great holy centre of Kāśyapa well known as Kālasarpis. Śrāddhas should always be offered there by one who desires everlasting benefit.
99. In the forest called Devadāruvana1, there is a waterfall which is a proof of the removal of sins. The original sins of noble souls of good meritorious deeds are seen as they are, being washed away.
100. On the river Bhāgīrathī it is said (that the Śrāddha) is always of everlasting benefit if performed at Prayāga,1 2 3 Kālañjara, Daśārṇa, Naimiṣa and Kurujāṅgala.
101. Śrāddha should be scrupulously offered (with effort) in the city of Vārāṇasī. The lord of the Yogic cult is always present there. What is offered there is of everlasting benefit.
102. By going to these holy centres one shall become endowed with the merit of pious liberality and gets sanctified. The Śrāddha is of everlasting benefit. Whatever is performed, whether Japa, Homa or meditation shall become well done and meritorious.
103. In the holy centres of Lauhitya542 Vaitaraṇī, and543 544 545
Svargavedī near the seashore that goddess (?) is seen through names1 (? by the Japa repetition of the names of the goddess).
104. The Śrāddha offered at Dharmapṛṣṭha the lake of Brahmā and Gṛdhravaṭa is of great benefit.
105. Snow falls there five Yojanas all around. The forest of the holy hermitage of Bharata is remembered as extremely meritorious.
106. The forest of Mataṅga is seen there by all men. Everything connected with virtue had been established by him as a model evidence for this world (for all the people).
107-108. The Daṇḍaka2 forest there is very holy. It is frequented by persons of meritorious deeds. They say that the holy centre named Viśalyā3 is in it. It offers proof instantaeously through various Śāstras and Tulāmānas (the weighing balance and the beams). The persons who commit sins on coming into contact with it emerge4.
109. The Śrāddha offered on the Tṛtīya (third) day of the lunar fortnight at the foot or in the circular zone of Nirādhā(?) or in the great eddy of the Kauśikī is of great benefit.
110. The intelligent deity Mahādeva set foot on Muṇḍapṛṣṭha.5 For many divine Yugas, he performed a very severe penance very difficult to be performed by others.
111. Here, a righteously inclined man casts of his sins within a short while, just like the serpent that quickly casts off its old slough.1 2 3 4 5 546 547 548 549 550
112. It causes delight to the Siddhas. It is terrible to the sinners. It is protected by very terrible great serpents with their tongues moving up and down for licking.
113. The holy centre by name Kanakanandī (near Gayā) is well known in the world. It is on the north of the Muṇḍapṛṣṭha. It is frequently resorted to by the Brāhmaṇa sages.
114. By taking their holy dip there, men go to heaven along with their physical bodies. It is cited that the Śrāddha offered there is always of everlasting benefit.
115. By taking a holy dip there, a man redeems his body from its threefold indebtedness. One should perform Śrāddha after taking bath in the Mānasa lake.
116. On the bank of that lake, there is a great shrine. After getting on to it and performing Japa, one shall get spiritual attainment and go to heaven thereafter.
117. After going to the Uttara Mānasa, one attains very excellent Siddhi (spiritual enlightenment). After taking the holy bath in that excellent lake, one sees a great miracle.
118-120. Falling off from heaven, the holy river of great splendour and majesty shines in the atmosphere. It is the divine river Gaṅgā flowing in the three worlds after slipping down from the foot of Viṣṇu.
There in the sky is seen a great festoon resembling the sun. It is meritorious and golden. It is like the widely opened door to the heaven.
It is from there that the river flows once again embellishing the entire ocean and sanctifying all living beings particularly those who are conversant with piety and virtue.
121. The Candrabhāgā (the Chinab) and the Sindhu are two splendid rivers originating from the Mānasa (lake). They flow into the western ocean. The divine Sindhu river is a big river.
122. The mountain named Himavān is embellished with different kinds of minerals. It is many thousand Yojanas in length.
123. There is a charming lotus lake there named Suṣumnā. It is full of Siddhas and Cāraṇas. It is frequently resorted to by groups of celestial sages.
124. One who takes bath there, lives for ten thousand years. The Śrāddha offered there is of limitless benefit and great rise (prosperity).
125. The Śrāddha always redeems ten generations of predecessors and ten generations of successors.
Everywhere the Himavān is holy and sacred. The Gaṅgā is sacred all round.
126. All the oceans and the rivers flowing into the oceans are sacred all round. A learned man should perform Śrāddha in the holy centres like these and others.
127-130. One should perform Śrāddha always in accordance with the injunctions. The devotee becomes sanctified by taking bath, by performing Homas and offering charitable gifts.
The Śrāddhas shall be performed in the following places:—Ridges of mountains, caves and dens, lonely spots of the slopes of mountains, waterfalls, banks of rivers and their sources, great ocean, cowpens, confluences of riveis, forests, pleasing fragrant spots well scrubbed and smeared, vacant houses, places well smeared with cowdung.
131. The alert devotee should perform Śrāddha thus in all these places after going to the south-east quarter, with the desire for doing everything desirable.
132-134. The intelligent (devotee performing Śrāddha) in all these places shall attain the Brāhmī Siddhī (the state of being the Brahman and the attainment of spiritual enlightenment). The opportunity of worshipping the Pitṛs is attainable to those people engaged in the activities ordaṃed for the people belonging to the three high castes and the different stages of life. They must discard (the occasions of) anger. Even a person who has committed many sins becomes sanctified if he boldly undertakes the pilgrimages with great faith, concentration and mental purity. What then in the case of a person performing splendid holy rites? He is never born in the lower species of animals nor in despicable country.
135-137. A Brāhmaṇa becomes a citizen of heaven. He obtains means of absolution (Mokṣa).
The following five persons never achieve the benefit of holy centres of pilgrimage viz—One who has no faith, one who leads a sinful life, an atheist, one whose doubts are not cleared and a Hetuniṣṭha (ultra-rationalist).
There is a great Siddhi in Gurutīrtha. It is the greatest spot among holy centres. Meditation is a great holy centre. The eternal Brahmatīrtha is greater than. that. Meditation is greater than fasting. The withdrawal of the sense-organs is also necessary.
138-143. One shall bring Prāṇa and Apāna under control by keeping the vital airs inter-connected with fasting. Thereafter, all the sense-organs must be brought under control. The intellect should be restrained within the mind and all (the sense-organs) should be withdrawn. If this Pratyāhāra (withdrawal of the sense-organs) is carried out, know that it is undoubtedly the means of Liberation (mokṣa). Among the sense-organs, the mind is terrible. The transformation of the intellect etc. can be achieved through abstinence from food. A person who undertakes fast attains everlasting benefit. It should be known that fasting is a form of penance. When the intellect and the mind are restrained the knowledge of other things does not arise. When all the defects are destroyed, when the sense-organs are suppressed, the pure soul attains the bliss of Liberation like the fire devoid of fuel. The person conversant with the Yogic practice engages the Kṣetrajña (individual soul) by means of the Yogic exercise, remaining away from all causes and casting off Guṇas, entirely, whether manifest or unmanifest.
He does not go towards nor has he a situation within everything that is either manifest or unmanifest. He is neither sat (existing) nor asat (non-existing) not sat-asat (existing-cum non-existing). He is nothing at all but he has existence.
1. Henceforth, I shall recount the benefits of all (kinds of) charitable gifts. I shall mention things considered pure and worthy for the Śrāddha rite and those which should be avoided therein.
2. One should perform Agnihotra on a steep snow-capped precipice or fetch snow from there (?). That is sacred and conducive to great welfare as well as longevity.
3. One should avoid performance of a Śrāddha at night1 because Rāhu is seen elsewhere(?). As soon as Rāhu is seen Śrāddha must be performed with all of one’s assets.
4. He who does not perform (Śrāddha) at the time of eclipse becomes dejected like a cow sinking into the mud. He who performs it (at the time of eclipse) shall surmount sins like a good boat in the sea.
5. (Defective text) In Vaiśvadeva and Soma sacrifices, the flesh of a rhinoceros (or a buffalo) is the greatest offering. It is not through rivalry that we feed with the flesh of a rhinoceros (buffalo) excluding the horns.
6-9a. (Defective text)—Once Tvaṣṭṛ was the Yajamāna (performer of a sacrifice) when the noble-souled lord of Devas was the presiding deity. While the consort of Śacī (i.e. Indra) was drinking the Soma juice, a few drops fell in the middle on the ground. Śyāmākas (a kind of rice) grew there. They are successfully used for (propitiating) the Pitṛs. The sprays of the Soma juice sticking to and coming out of his nostrils became Ikṣu (Sugarcane). Hence, sugarcane is phlegmatic, cool, smooth and sweet. One should perform all the Pitṛ rites for the fulfilment of desire with Śyāmāka and sugar-cane. He who performs Āgrayaṇa i.e. the first soma libation at the Agniṣṭoma Sacrifice (with Śyāmāka and Ikṣu) attains the fulfilment of desires quickly.1 551
9b-11. Śyāmākas having two names, have been laid down in the Smṛti texts for the purpose of Yajña. As they have been created by the Devas they are remembered as Akṣaya (of everlasting benefit). As regards their qualities or efficacy (in this rite) Prasātikas (kind of rice), Priyaṅgus and grams also are on a par with Śyāmākas. Black grams, gingelly seeds, barleys and paddy grains are excellent.
12. Mahāyavas, Niṣpāvas, Madhūlikās (a kind of Citron?) Black rice and black metals are censurable (and hence prohibited) in the Śrāddha rite.
13-21. Rājamāṣa and otherthings must be scrupulously avoided. Masūras (variety of pulse are) sacred. Kusumbha (safflower) is the abode of goddess Lakṣmī. The following things are sweet and excellent for Śrāddha rite.1 Atiyava (during the rainy season) Vṛṣaka, (name of a plant), Vāsaka, Bilva, Āmalaka Myrobalan), Mṛdvīka (grapes) panasa (Jack fruit), Āmrāta (the hogplum), Dāḍima (pomegranate), Tavaśolaṃyata (?) Kṣaudra, Kharjūra (dates), Āmra (mango) fruit Kaśeru (Scirpus grossus, Linn), Kovidārya, (name of a tree, Hindi Kacnar), Tālakanda, Bisa (lotus), Tamāla Śatakanda, Madvasūcānta, Kāndikī, Kāleya, Kālaśāka (the potherb ocimum sanctum), Bhūripūrṇā, Suvarcalā, (Puta Graveolens), Ekāṃsākṣa, Duviśāka, Bubucetāṃkura, Kaphālaka, Kaṇā (grains of kaṇa), Drākṣā (grapes), Lakuca (Artocarpus lacucha) Coca (the fruit of the fan palm), Alābu (gourd), Grīvaka, Karkandhū1 552
the jujube berry) Madhusāhvaya, Vaikaṅkata, Nālikera (coconut) Śṛṅgajapa Carūṣaka (name of species of fruit), Pippalī, (picher lumgum) Marica (pepper), Paṭola (fruit of Tricho sanths Dioeca) and Bṛhatī (Brinjals).
Fragrant flesh of stout animals (? pīvanti) and all astringent things. Other excellent and sweet things such as Nāgara, Dīrghamūlaka (a kind of radish) Vaṃśa Karīra (shoot of a bamboo), Surasa Sarjaka (the Sāla tree) and Bhūstṛṇā (andropogon schoenanthus) can be offered in the Śrāddha rite. I shall mention those things that should always be avoided in the Śrāddha rite.
22-23a. Laśuna (garlic), Gṛñjana (carrot), Palāṇḍu (a kind of onion), Piṇḍamūlaka (globular radish) Karambha (groats or flour mixed with curds) and other things that are devoid of taste and smell are to be avoided in the Śrāddha ríte. The reason for the same is mentioned.1
23b-24. Formerly, in the course of a war between the Devas and the Asuras, Bali was defeated by the gods. From his limbs wounded by the arrows, drops of blood fell down. It is from them that all these things Laśuna etc were produced.
25. Similarly, red exudations and salts found in and lands should be avoided in the rite of Śrāddha. Women in their monthly periods should also be avoided.
26. Water emitting foul smell, water having froth and foams, water from a wayside puddle, water whereby a cow is dissatisfied and water drawn and kept during the night (should be avoided).
27. The following milk should be avoided by a person with wisdom—the milk of a sheep, that of a deer, that of a camel, that of all animals with a single (i.e. not cloven) hoofs, that of a buffalo and that of Camara deer.
28. Henceforth, I shall mention the places that should be scrupulously avoided, the persons by whom the Śrāddha rite should not be seen and the entire procedure regarding cleanliness and pollution.1 553
29. With great faith one should perform Śrāddha by means of fruits, roots and foodstuff available in the forest. He then attains royal position as well as infinite heavenly bliss.
30. In the Śrāddha rite, one should avoid a ground with undesirable noise, which is narrow or impure, pervaded by insects, muddy and dirty and which emits foul smell.1
31-32. Rivers adjoining the: sea, their entrances from the south and east and the entire country of Triśaṅku (to a limit of) twelve Yojanas should be avoided.
The lands known as Triśaṅku are bounded on the north by Mahānadī and on the south by the (mountain) Veṅkaṭa. These tracts of land called Triśaṅkus should be avoided for the Śrāddha rite.
33. The territories of Kāraskaras (Kārakal in south Kanara), Kaliṅgas, the northern region of the Sindhu as well as the countries where the discipline and virtuous practice of the various stages of life is not in vogue, should be scrupulously avoided.1 554 555
34. The Nagnas556 (naked) and other persons must not see the well-arranged Śrāddha rite. The Śrāddha viewed by these do not reach the Pitṛs or the Pitāmahas (grandfathers).
35-38a. O holy lord, recount to me the Nagnas556 (nudes) and other persons even as I ask you earnestly.
The Trayī (i.e. the three Vedas) is declared as the protective covering for all living beings. Those people who out of delusion discard it are called nudes and others. A Brāhmaṇa or a Kṣatriya or a Vaiśya is undoubtedly a Vṛṣala (Śūdra) in the following instances:
a) One in whom the Vedic stage of life gets dissolved or vanishes i.e. a person who does not strictly adhere to the discipline of the four stages of life as explained in the Vedas.
b) He who has no support in Vedic stage of life.
c) He who abandons the Vedic stage of life and seeks liberation elsewhere and
d). He who does not have a clear vision of the Vedic stage of life.
38b-42. Formerly, in the battle between the Devas and the Asuras, the Asuras were defeated. They created the heretics like Vṛddhaśrāvakīs, Nirgranthas, (nude Jainas), Śākyas (Buddhists), Jīvaskas and Kārpaṭas.
Those who do not follow piety and righteousness are the people called Nudes. The following also can be called Nagnas:—One who wears matted hair without any specific aim, one who shaves off his head without any specific aim, the Brahmin who moves about naked purposelessly, one who maintains Vratas (sacred rites and observances) without purpose, one who repeats mantras purposelessly.
They are permanent transgressors of the traditional righteous rites, they maintain their jobs and wives purposelessly1 (?), they point out to the acts performed by them (?)—they are declared as persons following a means and lowly path. The Śrāddha offered or looked at by these goes to the Dānavas.
43. One shall discard the very sight of these viz—the Brāhmaṇa slayer, the ungrateful one, the atheist, the defiler of the preceptor’s bed, the robber and the ruthless person.
44-45. Persons of cruel activities are fallen ones. One should avoid all of them. The Śrāddha perceived by the following goes to the Asuras and Yātudhānas viz—those who argue1 557
and interrupt the discussion on the Devas and the sages; he who condemns the Devas, the Brāhmaṇas and the Vedas.
46. The Kṛta Yuga is said to be Brahminical. The Tretā Yuga is that of the Kṣatriyas. They say that Dvāpara is the Yuga of the Vaiśyas and Kaliyuga is remembered as the Yuga of the Śūdras.
47. The Pitṛs were honoured in the Kṛta Yuga; the Suras were worshipped in the Tretāyuga. Wars were always worshipped in the Dvāpara Yuga and the heretics were respected in the Kaliyuga.
48. By merely looking at Śrāddhas, all these destroy them viz—one who has no honour, one who is cast off and discarded, the domestic pig and the dog.
49. What is touched by does or pigs (should not be used in a Śrāddha). It should never be seen by persons of chronic diseases, fallen persons and dirty ones.
50. The food offerings that these (above-mentioned ones) look at do not deserve to be used for Havya or Kavya. They are to be abandoned. In emergency cases they are to be consecrated by means of important things.
51. (Defective text) The Havis offerings (if they are looked at by the above-mentioned ones) should at the very outset be discarded. They can be cleansed with proper (sacred) water. Sprinkling with water is also prescribed.
52. Or it can be spread over with white mustard or black gingelly seeds. Or with efforts it should have the sight of view of the preceptor, sun, fire or such sacred things1.
53-56. The following should be discarded in the Śrāddha rite:—the cooked rice and other eatables when they fall on seats aṇḍ are sat upon, that which is kicked by the foot, that which is seen by impure mobile beings, dried and stale things, that which is burnt too much, that which is licked by fire, that which is spoiled by sandy particles, worms, pebbles and hairs, the oil cake and pounded particles of gingelly seeds, barley etc;1 558
the foodstuffs got ready but apparently too saltish; the things that are seen and defiled by dogs or taken up by persons with defects and particles (of flour etc.) shaken off by the clothes should be avoided in the Śrāddha rite.
57. There are some persons who profess to be very great wise men merely by speaking against the Vedas. Those recluses (without sacrifices) (Ayajñā yatayaḥ)1 certainly destroy (a Śrāddha) like the dust particles.
58-60. One shall avoid greens mixed with curds, foodstuffs devoid of medicinal properties, the egg plant and all kinds of distilled liquors in che Śrāddha.
Salt taken from seawater and salt originating from Mānasa lake—these two are extremely sacred. They must be put into fire and then taken stretching the hands. They must be placed on the head (?) which is declared as Brahmatīrtha. The Prokṣaṇa (sprinkling water) rite should be performed in respect of the articles (used in a Śrāddha).
61-62.2 The process of purification of stones, roots, fruits, sugarcane, ropes and leather is by placing them in water and sprinkling them. All types of wickwork vessels can be purified as before. Scraping (brushing) and scratching is the process of purification of vessels made of ivory, bone, wood and horn.
63. The process of purification of all types of earthen pots is burning them once again. The same is the process of purification of vessels of precious gems, pearls, corals and shells.
64. The purification of all types of hair and wool shall be through the Kalkas (powdered particles) of white mustard and gingelly seeds.
65. The purification of all bìpeds is by means of clay and water. The first process of purification of the feet is washing them with water (?).1 2 559 560
66. Purification of cotton (garments) is by means of ash. That of fruits, flowers and leaves is by floating them on water.
67. The purification of the earth (i.e. ground) is by various means. Water can be sprinkled. If can be smeared with cowdung. It can be scraped and scratched. Water can be poured over it in plenty. A cow can be made to tread over it. A portion can be burned or dug.
68-69. (Defective text) In a village the earth is purified by means of the air that is set in motion when (cows) move out. The process of purification of human beings1 and cattle is prescribed through mud. The excellent process of purification (of many articles etc.) is thus prescribed., Listen to what is not mentioned hitherto, even as I recount it.
70.1 In the morning one must go a distance of an arrow’s throw from the house in the south western direction. After covering his head (with a cloth), he should evacuate his bowels. He should never touch his head with his hand.
71. He must do it in a very secluded spot after covering the ground with white grass, or leaves, or wood or pieces of bamboo sticks.
72. During the daytime, he should face the north and during the night he should face the south. After finishing the work of evacuating the bowels, he should take up some mud and the pot of water without uttering any word.
73. He should take the water pot with the right hand and wash the anus with the left hand. He should apply clay to the anus three times.
7. On the left hand, clay should be applied ten times slowly and gradually. Then apply clay on both the hands. This is optional. Then apply clay seven times on both the hands.
75. He should then apply clay to the feet and wash them. He shall then perform the Ācamana (ritualistic sipping of water) rite in accordance with the injunctions. The first three1 561
water drops have the sun, the fire and the wind as their deities.
76. One should always keep two Kamaṇḍalus (water-pots) ready at hand. They must not have holes (as the water will leak out). It is only with the remaining water that one should duly wash one’s feet.
77. (Partially defective text). There is a second type of Ācamana in respect to the rites of the Devas. Fasting for three high ts is cited (as the rite of expiation?) when one is freed from wicked persons (?)
78. In respect to protracted cases (? Viprakṛṭeṣu1) the rite of Kṛccha is cited for expiation. After touching a. dog or a Cāṇḍāla one shall perform expiation rite of Tapta-Kṛcchra.
79. After touching human bones, one should observe fast for the sake of purification. If the bones are oily (slimy) it is said that the fast must be for three nights. Otherwise only for one night.
80-82. (Defective text). The Kāraskaras, Kaliṅgas and the Andhras, the Śabaras etc, the northern, bank of the Sindhu, the region further to the north—these are the countries of sinners. They are occupied by sinful persons. They are avoided by good people (and) the Brāhmaṇas who have mastered the Vedas. If any one goes there out of attachment or delusion, h is sin cannot be removed even if he drinks (holy) water with plenty of gingelly seeds2 (the idea seems to be “even if libations are offered by a number of his successors”) or even when he goes (as a pilgrim) to Yugandhara (near Kurukṣetra).
83-84. By going to a place devoid of merit, one incurs all types of sins. He can get rid of his sins by climbing the Bhṛgutuṅga, by going to the sacred river Sarasvatī, or to the beautiful river Gaṅgā or to the divine river Mahānadī or to1 2 562 563
the rivers rising in the Himavān or to the other rivers honoured by the sages.
85. By going to all the holy lakes, rivers and waterfalls, he may be freed from sins. He enjoys infinite bliss in heaven.
86. In the case of a Brāhmaṇa, it is said that he has defilement for ten nights on account of the death of a relative or a birth in the family. It is prescribed for twelve days in the case of a Kṣatriya.
87. It is for half a month in the case of a Vaiśya and for a full month in the case of a Śūdra. The lady in the monthly period becomes pure in four nights. This is true in the case of all castes.
88. It is laid down that one gets defiled by touching a women in her menses, a woman in confinement, a dog, a Cāṇḍāla, nudes (like Digambara Jainas) Nagnas and others and those persons who had carried a dead body.
89. The purificatory rite in the above case is as follows. If it is a Brāhmaṇa, he must take a bath along with his clothes. He will be pure by the application of clay twelve times. This alone is the purificatory rite after indulging in sexual intercourse or after vomiting.
90-91. A man should perform purificatory rite after washing his hands with clay and water. After washing with water, he must take bath and clean his hands with clay once again. He should perform this rite in three stages so that the total number shall be twelve. There should not be any stickiness left. It is thus that the injunction regarding purificatory rites is to be observed in every case at all times.
92. In washing the feet, one should apply clay three times to each of his feet. This is the purificatory rite in the forest. Henceforth, I shall mention the process of purification pertaining to (i.e. while residing in) the village.
93. Application of clay fifteen times particularly on. hands etc. is purification. One should apply the clay once over and above the prescribed number of times. After the application of the clay one shall wash it with water.
94-96. In all these cases, if the dirt is not clearly visible the process of purification is by means of water alone.
If one covers the neck or the head and goes along the streets or bazaars (he becomes impure). If he does not wash his feet, he continues to be impure even after performing the Ācamana rite. He should wash his feet and set down the water pot. After performing the Ācamana rite, he must sprinkle water for the purpose of consecration. He should also perform the sprinkling rite or the Abhyukṣaṇa of other articles. Sprinkling is done in the case of flowers etc., grasses and Havis offerings as well.
97. Articles brought by others must be purified by the Abhyukṣaṇa rite after placing them down. Oṅe must not touch anything if it is not consecrated by the ritualistic sprinkling of water. Whether the rite is Śrāddha or it is a rite for the Devas.
98. An article must be received from the northern side and disposed off on the southern side. A Yajamāna (sponsorer of a Śrāddha) shall perform every Śrāddha in a secluded spot.
99-100. In all rites pertaining to the Devas or the Pitṛs there is likelihood of adverse results if one is Ucchiṣṭa (i.e. polluted by the leaving of food etc.).
One should touch the southern altar with the right hand, and with both the hands the offerings unto the Devas and the Pitṛs ritualistically scattered in a line.
(Ācamana is the purificatory rite in the following cases:—When one perspires, after getting up from sleep, after urination and evacuation of bowels).
101-106.1 When one spits, after oil bath, after, taking food, after wearing the clothes, when one touches other persons defiled by Ucchiṣṭa, after washing the feet, after talking to a person defiled by Ucchiṣṭa, after eating, when one is maintaining the physical purity for holy rites, in case of all doubts after untying the knot of the tuft of hair as well as without the sacred thread, (if one touches) aimlessly, on touching a camel or a sheep, on seeing persons who speak words that should not bespoken, touching (particles of food etc.) sticking to the teeth1 564
with the tongue producing a loud noise or by means of fingers or on seeing a fallen man.
If one performs the Ācamana rite out of delusion while remaining standing, he shall continue to be impure. He must sit on a clean spot facing the east or the north. He must be pure in mind and body. He should have washed the feet beforehand. The hands should be kept on the lap and he should touch the water. With mental concentration and great purity, he should sip water three times with pleasure.
107-109a. He should perform the rite of Mārjana (sprinkling with water) twice and the rite of Abhyukṣaṇa once. He should sprinkle water over the sense-organs, head, chest hands and feet. Whatever is desired by a person who performs Ācamana rite thus will be fulfilled. The Vedas, the Yajñas, the austerities, the charitable gifts and the observances of holy rites become fruitful.
109b-110a. If out of delusion, any one performs a holy rite without performing the Ācamana rite, he is an Atheist. Undoubtedly all sacred rites performed by him will be in vain.
11 Ob-112. Those which are sanctified by means of speech, body and intellect, that which is not touched or that which is not censured are all pure (?) The following should be understood to be pure in that case. Otherwise they are defiled and impure:—the mind, the speech, the body, the fire, the time, the engraving (?) announcement of the purificatory rites, or perpetual ignorance (?)
If any one, out of delusion, performs it otherwise and makes a mess of the whole rite of purification, the fruit undoubtedly goes to the Piśācas and Yātudhānas.
113. One who has no faith in the purificatory rite is born among the Mlecchas (barbarians).
114. A person who does not perform any Yajña, a sinner or a person born as a low animal attains liberation by performing the purificatory rite. The man becomes a dweller of the heaven.
115. Indeed, the Devas desire purity. This is declared by the Devas. The gods always avoid odious and unclean fellows.
116-117. Persons of auspicious activities perform justifiably the purificatory rites thrice.
The gods bestow, whatever is desired in the mind even if it is the most excellent thing in the three worlds, on a person strictly adhering to the Brahminical traditions, who receives guests, who is intelligent, who is pure and clean, who is devoted to the Pitṛs, who controls his sense-organs and who has sympathy.
The Pitṛs increase his glory and prosperity.
2A place near the source of the Gandak, the place where Sage Pulaha and Bharata performed penance.
1-2. “O Sūta, the Śrāddha-kalpa conducive to richness, has been recounted by you. The Śrāddha-kalpas that had been glorified by the sages have been heard by us. Its extensive details have been particularly recounted. Tell us, O intelligent one the real opinion of that sage.”
3. “I shall recount, O Brāhmaṇas, what the opinion of that sage was, regarding Śrāddha. Even as I recount it in detail listen to it, O fortunate one.1 565
5. Brāhmaṇas should not be investigated upon and examined on all occasions. But in the rites regarding the Devas and the Pitṛs the method of testing them is invariably laid down as sacred and excellent.
6. The person in whom defects are found is excluded from the rites. One shall scrupulously avoid that person whose faults one knows, due to the fact of staying together.
7. A learned man should not investigate (too deeply) into a totally unknown Brāhmaṇa stranger in regard to the Śrāddha rite. For, many Siddhas wander over this Earth in the guise of Brāhmaṇas.1
8. Hence, when a guest approaches one, one should welcome him with palms joined in reverence. One should worship and honour him with articles of worship, water for washing feet as well as oil bath and meal.
9. Devas and lords of Yogic cult and practice assuming different guises always move about over the vast Earth extending up to the Seas on all sides. While doing so they make the common people maintain virtue and piety.
10. Hence, a man of perfect self-control should honour the guest and feed him with various side dishes. I shall mention them as well as the fruit thereof.
11. If he honours the guest by offering milk, he attains the benefit of Agniṣṭoma sacrifice, if he honours the guest with milk pudding, he attains the benefit of Uktha; if he honours the guest with ghee, he attains the benefit of ṣoḍaśi Satra and if he honours the guest with honey he attains the benefit of Atirātra.1 566 567
12. If a man feeds Brāhmaṇas and gives them every thing they desire, that rite alone bestows on him all wealth. The host of all those Brāhmaṇas always enjoys the benefit of all sacrifices.
13. The Devas reject and discard the person like an accursed destitute—the person who insults and dishonours the guest who approaches him at the time of Śrāddha rite or in a rite pertaining to the Devas.
14. For the sake of blessing the worlds, the invisible Devas and the Pitṛs enter the Brāhmaṇas and partake of the meal.
15. The guest who is not worshipped or honoured blazes and burns. If he is honoured, he shall bestow every thing one desires. Hence, one should always honour a guest by spending everything that one possesses.
16. To good people, whether he is a forest-hermit, or a householder, the guest is on a par with Vālakhilya1 always. A Sannyāsin should also be known as such.
17. A guest is called Abhyāgata2 because he has moved according to his own desire. An Atithi shall be without fire A guest is called Atithi because he has no particular day for his visit. This is said to be the etymological derivation of the word.
18. The following persons cannot be received as Atithi (guests). A person who does not keep up views and observances of rites, a man of mixed caste, a person without learning, a person who does not possess specialised knowledge, a person who is tied to his children (?),1 2 3 4 a person who does not believe in the Devas4 and a sinner.
19. A guest who has already wandered a lot, who is thirsty, who is tired, and who is very hungry should be received568 569 570 571
hospitably and given food etc. by one who desires the benefit of a Yajña.
20. To a hungry person the words “there is nothing” should never be uttered, O Brāhmaṇas. Every thing should be given to him after honouring him duly. He is a man worthy of being honoured always.
21. In Śrāddha rites one should always feed the fallowing types of persons:—A person who is not tormented or inconsistent, who has no wound, who practises Yoga, who has slender means of subsistence but who is not a regular beggar and an. intelligent person habituated to solitude.
22. The wicked person who says “I will not give him” will never free himself from the sin even if he takes hundred births.
23-24. (Partially defective text) A man who joyfully feeds Brāhmaṇas in a single row becomes free from sin whether the guests have been employed (i.e. invited) or not employed. Through that single row (of the fed Brāhmaṇas) he removes the sin (?) (If it is otherwise) he incurs sin immediately and all his good deeds such as Iṣṭāpūrta, perish.
A recluse must be at the head of all the Brāhmaṇas1.
25. The excellent Brāhmaṇa who studies the five sacred books viz. the Vedas and the Itihāsas should be seated after a person who is well-versed in Yoga, by the intelligent host.
26. A person who has studied three Vedas comes after him: a person of two Vedas be seated next; after that comes the man who has studied one Veda andUpādhyāya (ordinary priest) thereafter.
27. I shall mention those persons who are considered sanctifying (the row of diners) in this connection. Understand. Those who are mentioned before have been mentioned in the proper order (of their importance).
28. The following five persons should be understood as Paṅktipāvanas2 (those who sanctify the row of diners) viz. One1 2 572 573
who knows the six ancillary subjects or Aṅgas of Vedas, a person who meditates, a person who practises Yoga, Sarvatantra (one who has mastered all the systems of Philosophy) and Yāyāvara (a vagrant mendicant or saint).
29-32. He who is conversant with the Śrāddhakalpa sanctifies by his joining (the row of diners). One who has mastered at least one out of the fourteen Vidyās (Lores), those who duly fulfil their duties—all these sanctify the row. Undoubtedly the Sauparṇas574, those who maintain five sacred fires, those who sing Sāman hymns, the Brāhmaṇa who duly undertakes the pilgrimage by walking for twelve years, Triṇācīketas,573 Traividya (a person who knows and has kindled three Naciketā fires and mastered three Vidyās), the Brāhmaṇa who learns works of piety, the Brāhmaṇa who has mastered the great scriptural text written by Bṛhaspati—all these are cited as sanctifiers of the rows.
33. If a Brāhmaṇa who had been invited for a Śrāddha feast indulges in sexual intercourse with a woman, the Pitṛs lie down in that semen virile for the whole of that month (?)
34. Charitable gifts should be given to a person strictly engrossed in meditation or one who is sympathetic and one who is intelligent. One should feed a recluse or a Vālakhilya in the Śrāddha rite.
35. If the Śrāddha is performed for a forest-hermit, he becomes satisfied by the worship alone. If a person feeds a householder, the Viśvedevas are honoured thereby.
36. Sages are honoured through worshipping a forest-hermit, Indra is honoured through the Vālakhilyas. If the worship of Sannyāsins is performed, Brahmā is directly worshipped thereby.
39. No charitable gift should be given to those who are outside the limits of the four Āśramas. A person beyond the pale of the four Āśramas may remain with only air for his diet and perform a penance, but, since he does not belong to any Āśrama, one should not invite him there (i.e. in a Śrāddha).
40.1 * III.There are certain persons possessing obnoxiously severe penance; others profess to know much and argue in various ways, still others censure the Brāhmaṇas—But all these are defilers of the row (of diners).
41. The Aupavastas (certain people over-obsessed with fasting), the Sāṃkhyas, the atheists, those who find fault with the Vedas, those people who censure meditation—all these are defilers of the row (of diners).
42. Those who purposelessly shave off their heads, those who aimlessly keep their hairs matted and all those who maintain themselves by carrying sacred waters, are defilers of574 575 576
the row. One shall avoid all those persons who are merciless, who break the rules of good conduct and who eat anything and everything.
43. One should not feed the following persons with oblations meant for gods or Pitṛs: viz. Kārukas (a Śaiva sect) and others not abiding by rules of good conduct, those who are excommunicated from the ordinary society as well as the Vedic one, the professional singers and those who sell the Vedas as means of subsistence.
44. He who has social and other contacts with these, attains black complexion (taint). He who takes food along with a Śūdra is a defiler of the row.
45. Ploughing, tilling, killing of animals, agriculture, marketing, breeding of cattle and serving the enemy or any one except the preceptor—all these activities are forbidden to Brāhmaṇas.
46-48. One should avoid all those persons who have false heretical views and who are ill-behaved. The following too should be avoided in the Śrāddha rite:—the person who puts in a false plaint, a person who censures others, the talebearer, the hypocrite or haughty, persons guilty of minor sins, those who arc particularly guilty of sins, those who employ others to study Vedas on their behalf, those who are greedy and deluded, those who seek (their own) benefit and those who sell the Vedas. There is no provision for substitutes in the study of the Vedas; he who employs any such substitute is a sinner.
49-50. The speaker (i.e. the teacher to such a substitute) shall fall off from the benefit of the Vedas and the donor from the benefit of charitable gifts (in the above case of substitution). A person hired to teach the Vedas and a person who is taught by such a person (hired one)—do not deserve being invited to a Śrāddha rite. A Brāhmaṇa who maintains himself by buying and selling (also does not deserve invitation to a Śrāddha rite). Buying and selling for the sake of subsistence are despicable.
51-56. This is the profession of a Vaiśya but a sinful activity in the case of Brāhmaṇa. He who studies Vedas by means of hiring charges (charging tuition fees) and he who makes a living through the Vedas—these two do not deserve Śrāddha
invitation. The son-in-law also does not deserve Śrāddha invitation. The person who approaches his wife in vaṃ (?), the person who sacrifices in vain (?), these two do not deserve Śrāddha invitation. One shall not feed in Śrāddha a Brāhmaṇa who is a usurer, those persons whose wives love others, those persons who love other persons’ wives and those who are too much fond of wealth and sex.
Those who are opposed to the specific duties of the different castes and stages in life, those who are against all holy rites, a thief and a person who performs Yajña on behalf of all and sundry—all those are defilers of the row.
If a Brāhmaṇa eats like a pig, or if the Brāhmaṇa eats off (from) his palm or if he takes food hearing rebukes (?) the Pitṛs do not partake of that food.
The leavings of food from a Śrāddha should not be given to women or Sūdras.
57. If any one out of delusion gives it away like that, the food does not reach the Pitṛs. Hence, foodstuffs and other remnants of a Śrāddha site should not be given away.
58. Whatever remains except curds and ghee should be given to the son and not to others. The remnants should be given—particularly the cooked rice and other food-stuffs.
59-62. In the end they may be satisfied with flowers, roots and fruits and depart.
The Pitṛs partake of the food as long as they are cooked (?), as long as the heat is retained and as long as the Brāhmaṇas take their food silently. (In a Śrāddha) the following rites should be performed in such a manner that they do not pass on to the Asuras;—the act of giving away, the acceptance of monetary gift, the Homa, the feeding, the oblation and the offer of Pādya (water for washing the feet) along with the thumb (?). These are the ways of giving all types of charitable gifts—the performer should sit dawn (keeping the hands) in between the knees. Similarly, while performing the Ācamana rite also one should sit thus.
One should avoid persons with tonsured head, persons with matted hair and persons with ochre robes in the Śrāddha. rite.
63. Those who always abide by good conduct, those who have perfect knowledge, those who meditate, the devotees of the lord and noble-souled one shall sanctify even by mere sight.
64. Offers of gifts should be made to those who have tufts, who have attachment to the essential ingredients and who have the three staffs:
The entire region of the three worlds is always pervaded by masters of the Yogic cult.1
65-66. Hence, they see every thing that is in the universe. They keep the manifest and the unmanifest under their control. They understand that which is greater than every thing else. The truth and falsehood have been perceived by those noble souls. They have seen the Sat and the As at. All types of means of acquiring knowledge and absolution have been evolved by those noble souls.
67-68. Hence, he who is always devoted to them attains excellent benefit.
He who knows the Ṛk Mantras knows all the Vedas; he who knows the Yajus Mantras understands the Yajña; he who knows the Sāman Mantras knows the Brahman, he who knows Mānasa (the mind) knows everything.
1.People of those periods had a deep faith in the powers of Yogins.
1. “Henceforth, I shall recount the various charitable gifts and the rewards thereof.1 It redeems all living beings and makes the path to heaven happy and comfortable.
2. Everything that is the most excellent in the world and whatever is pleasing to oneself—should be given to the Pitṛs by one who seeks only their command (support?)
3. The donor of cooked rice obtains eternally a golden divine Vimāna (heavenly car) refulgent like the sun, full of celestial damsels and never diminishing in its splendour.
4. He who gives (cooked rice) along with condiments (side dishes) in the Śrāddha rite unobstructedly, obtains longevity, brilliance, affluence and splendid beauty.
5. The knower of Yajñas who gives the sacred thread at the time of Śrāddha obtains that benefit of Brahmadāna (gift of Vedic learning) which sanctifies all Brāhmaṇas.
6. If at the time of Śrāddha a person gives the Brāhmaṇas a full Kamaṇḍalu (water-pot), it will reach the donor along with honey, milk, ghee and curds.
7. He who, at the time of Śrāddha gives a Kamaṇḍalu fitted with wheels (?) obtains a divine cow that can be milked easily and that yields plenty of milk.1
8. He who at the time of Śrāddha rite gives two sandals coushioned with cotton obtains a splendid vehicle. The comfort of his feet increases.
9. By giving a Brāhmaṇa a fan made of palm leaf after duly honouring him, one obtains all types of soft fragrant flowers.
10. By giving a pair of shoes to the Brāhmaṇa at the time of Śrāddha, the learned man always obtains a vehicle yoked with horses.
11. If, at the time of Śrāddha a person gives an umbrella along with a garland of flowers, it becomes an excellent palace and follows him as he goes (to the land of death).
12. By giving at the time of Śrāddha a platter full of jewels along with bed and meal, to Yatis (Asceties), the learned man is honoured in the heaven.
13-15. He obtains all these things:—Pearls, Lapis Lazuli, robes, different kinds of jewels, divine vehicles, millions and millions in number. He gets a great, meritorious heavenly chariot which can pass through the sky, is equipped with everything desirable and which resembles the moon and the sun. It will not diminishin value. It will be surrounded by celestial damsels. It can go wherever one likes to go. It will have the splendid speed of the mind. He will stay at the top of the heavenly chariot being eulogised by people all round. He will be surrounded by divine flowers. Learned men say that this is the greatest of all charitable gifts.
16-20. One should offer golden vessels of very glossy brilliant surface in Śrāddha. Then divine juices and beverages along with food-stuffs and good fortune will approach him.
He who gives the Brāhmaṇas gingelly seeds and sugarcane (pieces) in the Śrāddha rite gets friends in the world and very great bliss in women.
He who gives fascinating metallic vessels along with Śrāddha meals, becomes the object of affection and the proud possessor of beauty and wealth.
If a person gives silver or gold during the Śrāddha rite he obtains as a result of that charitable gift everything, he desires as well as brilliance and wealth.
If at the time of Śrāddha, a person gives a cow that has given birth to only one calf and that yields a pot full of milk; cows and good nourishment will approach that man.
21. A man who with great efforts gives during the winter a fire with plenty of wood, obtains the brilliance of the fire of his body, splendour and good fortune.
22. If, at the advent of the winter, a man gives fuel to the Brāhmaṇas he always becomes victorious in battle. He is reborn, richly endowed with glory.
23-25. One shall welcome, honour and worship noble souls and deserving persons in the Śrāddha rite and offer them fragrant garlands of sweet scent. Different kinds of pleasures and chaste young ladies approach the donor with scented garlands.
He who, at the time of Śrāddha ceremonies offers these
things such as beds, seats, carts and vehicles, shall obtain the benefit of a horse sacrifice.
26-28. At the time of the Śrāddha ceremony when a Brāhmaṇa of good qualities has arrived if a person gives him an article that he desires, he shall obtain good power of memory and intelligence.
One shall honour (deserving persons) in the Śrāddha ceremony and give them vessels filled with ghee. He shall enjoy the benefit of offering many cows that had given birth to only one calf and that will yield pot full of milk.
In a Śrāddha, if one gives whatever is desired (by the recipient), one obtains the benefit of the Puṇḍarīka sacrifice1.
29-33. By giving a grove fully equipped with flowers and fruits one enjoys the benefit of Gosava sacrifice.
By giving wells, parks, lakes, fields, cowpens and houses the donor rejoices in heaven for ever as long as the moon and stars exist.
If a person gives a well-covered bed embellished with jewels at the time of Śrāddha ceremony his Pitṛs become satisfied and he enjoys the heavenly worlds.
In this world he gets a richly equipped chariot. He is honoured with eight good vehicles. He increases in wealth and a gain.
After feeding the Brāhmaṇas in accordance with the injunctions the following things should be offered to them:—Garments of leaf, silk and wool, bedsheets and blankets, antelope skin, gold band, Praveṇī (coloured woolen cloth) and fur of the deer.
34-36. A man of great faith obtains the benefit of Vājapeya sacrifice. Many beautiful wives, sons, servants and attendants remain under his control. All the living beings remain under his control in this world. He becomes free from ailments.1 577
He who gives at the Śrāddha ceremony silken cloth or cotton cloth obtains all excellent and desirable things. These destroy Alakṣmī (lack of brilliance or poverty) like the sunrise that destroys darkness.
37-38. On the top of a heavenly chariot, he shines like the moon among the stars. In all rites pertaining to the Devas, clothes have been praised by all the Devas. In the absence of clothes—neither Yajña nor charitable gift nor penance—is possible. Hence, clothes must always be given at the time of Śrāddha ceremony.
39-40. By giving them (clothes) in a Śrāddha a man obtains all those things.
He who is pure and devoted should give (clothes) in the daily Śrāddha rite. He shall then obtain everything he desires, the kingdom and heaven also. He enjoys the benefit of a Yajña richly endowed with every desirable thing.
41-42a. He who gives the following things shall obtain the benefit of Agniṣṭoma:—well cooked foodstuffs, Svastika (a kind of cake) etc. along with sugar, Kṛsara1, honey, ghee, milk, milk pudding, and every type of eatable having smooth oily nature (fried in ghee or oil.).
42b-44. By giving curds and milk products without-mixing them (with other eatables) and different kinds of edibles in Śrāddha, one does not feel aggrieved during the rainy season or when Maghā star (is in ascendancy).
One should feed the Brāhmaṇas with ghee and shall pour (a few drops) of ghee on the ground.
By giving in Śrāddha during Gajacchāyā (when the sun is in Kanyā), one does not feel aggrieved.
By giving cooked rice, milk pudding, ghee, honey roots and fruits and different kinds of eatables, one rejoices here and hereafter.
45-47. Beaten rice mixed with sugar and milk is of everlasting benefit.1 578
The satisfaction shall last for a year, through greens and juices of flesh (? gravy), Saktu (flour of fried grains), Lājā (fried corn), sweet rice peas, pulses with various side dishes—(all these yield pleasure to the Pitṛs). One shall mix curds with all eatables fried in ghee and feed (the Brāhmaṇas with them). He who gives all these things at the Śrāddha ceremony obtains the treasure Padma (of Kubera).
48. He who gives in Śrāddha, fresh plants after duly and scrupulously honouring (the Brāhmaṇas) attains all worldly pleasures and is honoured after he goes to the heaven.
49-52. Food stuffs are of various kinds: those that should be chewed and eaten, that should be drunk like liquids, Coṣyas where the juice is sucked up as in the case of mango fruits, Lehyas which should be licked up. (All these varieties of foodstuffs must be given in Śrāddha).
The performer shall stand with palms joined in reverence after giving the prior place of sitting to the guests. He shall then obtaṃ the excellent benefit of all Yajñas and Kratus.
One shall feed a hungry man immediately. The rice shall not be overcooked. It shall be offered along with pickles and side dishes. It shall be smooth and glossy. It shall be served after honouring him scrupulously and lovingly.
A person who gives cooked rice obtains an aerial chariot that shines like the midday sun and that is drawn by swans. He obtains crores of virgins also. There is no greater charitable gift than the gift of cooked rice.1
53. It is from the cooked food that the living beings are born. They live on account of it. They are powerful on account of it. There is no greater charitable gift than the gift of life.
54. Worlds are stabilised on account of cooked food. Its benefit is that of the gift of the world. Cooked food is Prajāpati himself. All the visible worlds are pervaded by it.
55-57. Hence, a charitable gift on a par with the gift of cooked food has never been before nor will it be in future.1 579
A man who is devoted to the Pitṛs obtains immediately whatever jewels there are on the earth, all the vehicles and all women (?)
If a person stands with palms joined in reverence and offers asylum (house, shelter etc.) to the guests, the Devas wait for and welcome him with thousands of divine hospitable activities.
He who gives all these things shall become the sole monarch over the earth.
58-59. One shall be happy by offering three or two or even one charitable gift. Charitable gifts are considered of the greatest virtue. It is honoured and respected by good people. The overlordship of all the three worlds is certainly available through Dana. A non-king obtains kingdom. A man without wealth obtains excellent wealth. A man devoted to the Pitṛs always regains his lost longevity.
1. “Henceforth I shall describe the three types of Śrāddhas. Viz. the Ajasra (i.e. the Nitya or daily one) the Naimittika (the conditional or occasional and the Kāmya (i.e. one performed with some desirable object in view). These Śrāddhas are honoured ones.
2-4. The three Aṣṭaka Śrāddhas2 are performed for the welfare of sons and wives. They are performed1 2 580 581
on the 8th day in the Dark half of the lunar months Mārgaśīrṣa Pauṣa Māgha. The first one is the most excellent one with Ākhaṇḍala (Indra) for its deity. The second one is Prājāpatya (with Prajāpati for its deity) The third one is Vaiśvadevika (with Viśve Devas as deities) The first one is always to be performed with sweet rice peas. The second one should always be performed with meat. The third one should be performed with greens (and vegetables). This is the injunction regarding the articles (used for Śrāddha). In this connection it is laid down that the Nitya Śrāddha is desired by the Pitṛs.
5-6a. The other one, that is the fourth type of Śrāddha on a new moon day (?) should be performed always with special care. A learned man performing Śrāddha in all these (Tithis) even by sacrificing his entire possession, immediately attains welfare and rejoices both here and hereafter.
6b-7a. The Pitṛs are the presiding deities during the Parvan days (new moon days) and the Tithi days (i.e. 7th, 8th and 9th days). These persons go to (all the places of Śrāddha) like the cows going towards the trough of drinking water.
7b-8. If they are not duly honoured during the Aṣṭakas they may return at the end of the month. His hopes and wishes (i.e. the wishes of the person who does not perform Śrāddha) become fruitless everywhere, both here and hereafter. There is progress and welfare to those who worship; there is downfall unto the atheists.
9-10. Those who give (the donors) go to the Devas and those who do not give go to the lower strata of animals. Those who perform worship on these Tithis enjoy in full everything such as nourishment, power of memory, intellect, sons, glory and riches.
1 The Pratipad (the first d.ay of the lunar fortnight) is conducive to the acquisition of wealth (if Śrāddha is performed on that day. Whatever is acquired by him does not perish.
11. He who performs (Śrāddha) on the second Tithi shall become the overlord of all bipeds.
To those who seek excellent things Tṛtīyā (the third day of the lunar fortnight) is the destroyer of enemies and sins.
12. He who performs (Śrāddha) on the fifth day attains great glory and splendour.
13-14. One who performs Śrāddhas on the sixth day shall be worthy of respect due to his effort.
The man who always performs Śrāddhas on the seventh day attains the status of the ruler of the Earth. He shall be the chief of Gaṇas (Groups or followers of Śiva).
The man who performs Śrāddha on the eighth day attains complete richness and perfect affluence.
15-16. Śrāddha should be performed on the ninth day by one who desires affluence and lordly glory as well as women.
A man who performs Śrāddha on the tenth day shall attain the magnificence of the Brahman. He shall also attain (mastery over) all the Vedas and be on a par with Brāhmaṇas.
(The performance of Śrāddha and) the offering of great charitable gifts on the eleventh Tithi yields perpetual lordly affluence.
1. W.9-20 state the fruit of performance of Śrāddha on each Titbh
(Lunar day) from the 1st to the 15ṃ day. Āpastamba Dh. S II.7.16.-22, Mbh. Anuśāsana 87, Vā. P.8U0-I9, BM.P.220. 15-21, KP 11.20.17-22 state the reward a man gets for performance of Śrāddha on these Tithis. The rewards so promised in these works differ. For example the following comparative table of rewards on various Tithis for such performance as given in our Text and KP shows little co-relation:
The Tithi |
Reward as per our Text. |
Reward as per KP II.20. |
|
1 |
Acquisition of wealth. |
Auspicious sons. |
|
2 |
Over-lordship on bipeds. |
Begets daughters. |
|
3 |
Destroys enemies and sins. |
Gets animals. |
|
4 |
Not mentioned. |
Gets small animals and thing; |
|
5 |
Great glory and splendour. |
Splendid sons. |
|
6 |
Great respect. |
Lustre and good cultivation |
17. (One who performs Śrāddha) on the twelfth day acquires victory, kingdoms, longevity, wealth, increase in the progeny, cattle, wealth, intellect, freedom and excellent nourishment.
18-19. One who performs (Śrāddha) on the thirteenth tithi attains long life and lordly affluence.
One shall always be pure and endeavour to perform Śrāddha on the new moon day.
20-22. He attains all desires and enjoys infinite heavenly
bliss.
Similarly, in the case of all those who were born as twins and those who were born under unfavourable (stars) Śrāddha should be performed on the new moon day. One shall (thereby) attain all that one desires.
One who performs Śrāddha under Maghā constellation shall attain all desires. It will be as though the Pitṛs arc directly worshipped as Pitṛs are the presiding deities of the Maghā constellation, the Śrāddha rite performed under it is remembered as yielding everlasting benefits.”
1. “Listen from me to the details of the Śrāddhas that should be separately performed under different constellations. These had been recounted to Śaśabindu by Yama.1 582
2. The man who always performs the Śrāddha under the Kṛttikā constellation after gathering the sacred fires, shines in the heaven. He must strictly adhere to the obervances of these holy rites.
3. He who desires children should perform Śrāddha under Rohiṇī constellation.
He who performs Śrāddha under Saumya constellation (i.e. Mṛgaśiras) becomes brilliant.
One who performs Śrāddha under Ārdrā constellation is usually one who commits cruel acts.
4. By performing Śrāddha under Punarvasu constellation one inherits a share in fields (agricultural lands) and becomes blessed with sons.
The man who desires nourishment should perform Śrāddha under Tiṣya (i.e. Puṣya) constellation.
5. One who worships the Pitṛs under Āśleṣā constellation shall attain heroic sons.
One who performs Śrāddha under the Maghā constellation becomes the most excellent of all castes.
6. The man who worships the Pitṛs under Pūrvā Phālgunī constellation obtains good fortune.
He who performs under Uttarā Phālgunī constellation becomes habitually charitable and endowed with children.
7. By worshipping the Pitṛs under the constellation Hasta, one becomes the chief man in the assemblies.
He who performs Śrāddha under Citrā constellation will beget handsome sons.
8. He who performs Śrāddha under Svāti constellation shall acquire profit in trade.
A man who seeks sons should desire to perform Śrāddha under Viśākhā constellation,
9. One who performs Śrāddha under the constellation Anurādhā shall be able to exercise the sovereignty of a realm. He who always performs Śrāddha under Jyeṣṭhā constellation shall acquire excellent overlordship.
10. They who wish for freedom from illness should perform Śrāddha under Mūla constellation.
Those who perform Śrāddha under Pūrvāṣāḍhā constellation gain great fame.
The man who performs Śrāddha under Uttarāṣāḍhā constellation shall be free from grief.
11. By performing Śrāddha under Śravaṇa constellation one attains the greatest goal in the worlds.
One who performs Śrāddha under Dhaniṣṭhā constellation inherits a share in kingdom and vast amount of wealth.
12. By performing Śrāddha under the constellation pertaining to Varuṇa (i.e. constellation Śatabhiṣak) one conquers the worlds by means of the Śrāddhas, attains (the mastery of) the Vedas along with the ancillary subjects and obtains the greatest achievements of physicians.
13. One who performs Śrāddha under Pūrvā-Prauṣṭhapadā (Bhādrapadā,) constellation shall obtain many ways and means of sustenance.
By not transgressing (i.e. by performing Śrāddha) under the Uttara-Prauṣṭhapadā (Bhādrapadā) constellation one gets thousands of cows.
14. One who performs Śrāddha under the excellent constellation Revatī acquires much wealth by means of metals other than silver and gold.
One who is a devotee of the constellation Aśvayuk (Aśvinī) obtains horses.
One who performs Śrāddha under Bharaṇī constellation becomes the most excellent among good men.
15. By performing Śrāddhas, in accordance with these injunctions regarding Śrāddhas, Śaśabindu acquired the entire earth through his prowess with ease (lit. without any strain) and ruled over it.
1. “What, O excellent one among the eloquent persons, when offered to the Pitṛs, yields satisfaction (unto them)? What shall be beneficent for a long time? What is conducive to infinite bliss?”
2. Listen from me to all those offerings which those who are conversant with the ritualistic details of Śrāddha know. Listen to their due benefits as well.
3. If gingelly seeds, grains of rice, barleys, pulses, water libations, roots and fruits were offered in Śrāddha the grandfathers are pleased for the period of a month.1
4. They are satisfied for two months, if Śrāddha is offered with different kinds of fish. They are satisfied for three months, if the Śrāddha is offered with venison (deer’s flesh).1 583
They are contented for four months, if rabbit’s flesh is offered in the Śrāddha.
They are pleased for five months, if bird’s flesh is offered in the Śrāddha.
5. They are pleased for six months if Śrāddha is performed with boar’s flesh.
The flesh of a goat yields satisfaction to Pitṛs for seven months.
The flesh of a mountain goat is said to yield satisfaction for eight months.
6. The grandfathers are delighted For nine months with
the flesh of Ruru variety of deer.
The satisfaction of the Pitṛs lasts for ten months if Śrāddha is offered with the flesh of Gavaya (a type of ox).
7. The satisfaction lasts for eleven months if sheep’s flesh is offered in the Śrāddha. O Brāhmaṇas, cow’s milk offered in the Śrāddha, yields satisfaction (to the Pitṛs) for a year.
8. The flesh of the rhinoceros shall be conducive to infinite bliss in the abode of the Pitṛs. Milk pudding offered along with honey and ghee at the time of Gajacchāyā1 yields perpetual satisfaction.
9-11. There is perpetual satisfaction if the flesh of a black goat is offered. In this connection there are certain gāthās (traditional verses) sung by the Pitṛs as recounted by those conversant with the ancient lore.
I shall mention them to you factually; understand them from me:
“Will there not be such a one (descendant coming to our family as would offer Śrāddha on the thirteenth day?
Will there not be such a one in our family as would offer Śrāddha during the rainy season or under Maghā constellation with the flesh of a goat wholly reddish in colour?1 584
Many sons should be sought so that at least one would go to Gayā, one shall marry a girl of the Gaurī type (i.e. of eight years or one who is a virgin) or one shall discharge a Nala1 (? lean like a red) bull.”
12. “O dear father, recount to me who ask, the fruit of Gayā etc; mention fully the merits to the donors”.
13. “The Śrāddha at Gayā is of everlasting benefit. So also the Japas, Homas, the penances. It is in the abode of the Pitṛs, O son, and therefore the Śrāddha there is remembered as yielding an everlasting benefit.
14. The son begot of a Gaurī type of a girl after she had completed her twenty-first year shall perform great sacrifices. (?) This is remembered as its fruit.
I shall mention the benefit of discharging a bull. Even as I mention it, understand it.2
15-19. The discharger of the bull sanctifies ten preceding and ten succeeding generations.
After discharging the bull and getting down into the river water whatever portion of water he touches, is cited as yielding an everlasting benefit unto the Pitṛs.
There is no doubt that it will yield an everlasting benefit unto the Pitṛs if the bull touches the water with any of its limbs, tail etc.
If the bull scratches or scrapes a part of the ground with its horns or hoofs continuously it shall constitute a channel of honey unto the Pitṛs.
By discharging a bull it is said to accomplish such a satisfaction to the Pitṛs as is obtained by digging a lake with sides of a thousand Nalvas (one Nalva = 400 cubits) according to the Śruti (Vedas).1 2 585 586
20. If a person gives during the Śrāddha rite gingelly seeds mixed with jaggery, honey, or something mixed with honey—everything becomes everlasting in yielding benefits.
21. (Charitable gifts) should always be given by men. One should not test the Brāhmaṇa, It is heard (i.e. it is laid down in the Vedas) that a Brāhmaṇa is to be tested in rites pertaining to the Pitṛs and gods.1
22-26. The Brāhmaṇas who have performed ablutions after observing the holy, rites prescribed in the Vedas are those who sanctify the row (of Brāhmaṇa diners).
Those who know different languages, those who are engaged in (the study of) grammar, those who study the Purāṇas and sacred scriptures, one who maintains five sacred fires, one who possesses Sauparṇa Mantras, one who knows the six Aṅgas (ancillary subjects), the son of Brahmā Deva (one who has Brahman as his deity), one who has understood Vedic prosody, one who habitually sings the Jyeṣṭhasāman586 hymns, one who has taken a holy dip in the sacred waters, one who has observed holy rites, those who have taken Avabhṛtha (i.e. Valedictory) baths after all sacrifices, those who are devoid of anger and those who have no greed at all one shall invite all such Brāhmaṇas for the Śrāddha rite. What is given to these, yields never-ending benefit; these are indeed the sanctifiers of rows of diners.
27. If a person honours those who are well established in yogic rites and Brāhmaṇas worthy of being invited for Śrāddha rites, the three deities Brahmā, Viṣṇu and Maheśvara are thereby worshipped by him.1 2 587 588
28-29. The man who worships these Brāhmaṇas attains the same world as that of the Pitṛs.
The Yoga Dharma is mentioned as the first and foremost among all Dharmas. It is the most sacred of all sacred things and most auspicious of all auspicious things.
I shall mention those who are not worthy of (being in) the row (of diners)1. Understand them even as I recount them.
30. A rogue, one who drinks liquor, one who keeps animals, one who has been banished, one who works as the common servant of all the villagers, one whose profession is usury, one who does business in the bazar.
31. One who burns houses, one who gives poison, a Śūdra, a common priest of the village performing a Yajña (on behalf of anyone and everyone), a Kāṇḍapṛṣṭha (a Brāhmaṇa who lives by making arrows and other weapons), a Kuṇḍāśin (a pander, a pimp), one who imbibes liquor, one who sells Soma juice.
32. One who has gone overseas, a person who works as a servant, a back-biter, one guilty of perjury, one who argues with his father, one who keeps his wife’s paramour in his own house.
33. An Abhiśasta (a wicked and cursed fellow), a thief, one who maintains himself by means of arts and crafts, a panegyrist, a cook and one who deceives friends.
34. A one-eyed fellow, a lame man, an atheist, one who has discarded the study of the Vedas, a mad fellow, a eunuch, one who has killed a child in the womb, a person who defiles the preceptor’s bed.
35. One who maintains himself with the help of a physician, a glutton, one who commits adultery, one who sells Brahminical holy rites and observances—all these are the defilers of rows.
36. What is offered to an atheist shall become lost. What is handed over to one who spoils holy rites and what is offered1 589
to a trader shall not be (beneficial) here or hereafter (in the other world).1
37-38. What is given to the following shall be of no avail here and hereafter viz one who misappropriates a deposit, one who is ungrateful, one who is devoid of the Vedas, one who plays on the musical instrument Paṇava, a craftsman and a person who is devoid of piety. (The same is the case) with one who buys or sells those commodities the buying or selling of which is prohibited as well as one who encourages such activities by praising them. A trader may have mental peace elsewhere but he does not deserve (invitation to) a Śrāddha.
39-43. What is given to the son of a widowed woman, who remarries is futile like the Homa performed on the ashes, O Brāhmaṇa. A one-eyed man (if invited for Śrāddha) destroys sixty merits of the donors; a eunuch destroys a hundred merits; a man suffering from white leprosy destroys five hundred merits; one who suffers from sinful ailments destroys a thousand merits of the donors. The donor who is childish falls off from the benefit thereof.
If one takes food with his head covered (with a cloth), if one takes food facing south, if one takes food with shoes on, if one makes a charitable gift without due honour—Brahmā has ordained that the benefit in all these cases shall go to the chief of Asuras.
A dog or the slayer of a Brāhmaṇa should never see (the materials of Śrāddha). Hence, one should offer Śrāddha after scattering cooked rice surrounded by gingelly seeds. The gingelly seeds and cooked rice surrounded by them are said to ward off demons and dogs.1 590 591
44. A pig destroys (Śrāddha) merely by seeing it; a cock destroys it with the wind from its wings. The Śrāddha is destroyed by the touch of a woman in her menses. It is also destroyed if the person offers it in angry mood.
45. The grandfathers are pleased with what is given on the beautiful banks of rivers, on lakes and in secluded places.
46-47. One should not allow the right knee to touch the ground; a person practising Yoga should not utter words. Hence one should propitiate the parents after duly wearing the Darbha grass round the ring finger and after being surrounded (? by gingelly seeds.). Thus he pleases the Pitṛs. After getting the consent of the Brāhmaṇas at the outset, one should duly perform rites in the sacred fire Called Agnau-Karaṇa.
48. One should make offerings unto the Pitṛs on the ground or in the open sunshine or on Darbha grasses spread like a bed.
One should duly perform Śrāddha in the forenoon during the bright fortnight of the Lunar month.
49-50. One must not transgress (? pass beyond) the ninth muhūrta of the day (called Rauhiṇeya) in the afternoon during the dark fortnight of the Lunar month, for Śrāddha performance.
Thus, these noble-souled Pitṛs of great Yogic Power and great potentiality should always be worshipped when the place and time is propitious.
It is only through devotion unto the Pitṛs that a man achieves the Yogic power which is very difficult to achieve.
51-53. (Defective text) One shall attain Mokṣa (liberation from Saṃsāra) through meditation after discarding (the merits and demerits) of the acts both auspicious and non auspicious.
But for the sake of sacrifices (being performed) and by-deluding the world that way, Brahman was (as if) taken over and kept concealed in the cavity (of the heart). Then by the great-souled Kaśyapa, that immortal or nectarine esoteric principle was drawn up (and made explicit). This Yoga, the
superior one among the Yogas, was expounded by Sanatkumāra. It is the region of the highest Brahman which is the top-most secret doctrine of the Devas and the highest goal of the sages.
54-55. Through devotion to the Pitṛs and personal efforts this yoga is achieved by learned men. In brief, one who is devoted to the Pitṛs, one who keeps the Pitṛs before and after, shall definitely attain all these things without effort.
56-5 7a. All these have been mentioned to you along with a brief resume (summary) viz. to whom are the śrāddhas to be offered, which one, if offered yields great benefit, the holy centres and the caves wherein the Śrāddha becomes everlasting in its benefits and the places where one attains heaven (after performing Śrāddha).
57b-58a. After hearing these rules and regulations regarding Śrāddha, if any man does not perform it, he is an atheist and he shall fall into the terrible hell enveloped in darkness.
58b-59a. Slandering and reviling should not be indulged in especially in the case of Yogins.1
By indulging in such reviling one becomes a worm and whirls and whirls there itself (in the hell).
59b-60. One who censures and reviles at yogins, meditators and those who desire Mokṣa, shall fall into a terrible hell. There is no doubt that even. he who listens to the same falls into the hell of terrible appearance and is enveloped in darkness all round.
By reviling at leading Yogins a man never goes to heaven.1 592
61. One who listens to the abuse of leading Yogins who are self-controlled, will become immersed in hell for a long time. There is no doubt in this matter. They will be roasted in the hell Kumbhīpāka again and again. Their tongues shall be cut again and again.
62. Those men will undergo disaster like a lump of clay thrown into the sea. One should avoid all types of hatred towards yogins, mentally, verbally and physically. He enjoys infinite bliss here in this world.
63. A person who has mastered (various subjects) does not gain mastery over himself. Due to his own actions, he wanders within the three worlds. Even one who has mastered the Ṛg Mantras, Yajus Mantras, Sāman Mantras and their various ancillary subject does not attain the Brahman devoid of changes and aberrations and therefore becomes distressed.
64. One who has mastered all created things, the products of Prakṛti (the nature known as Avidyā), one who has mastered the good features in the three Vedas, one who has mastered the three Guṇas (Sattva etc.) and one who has mastered the twenty-four principles is the person who has crossed the saṃsāra to the other shore and is the master of academic studies.1
65. One who is devoted to the Brahman duly and wholly attains it. Similarly, he comprehends the state where everything is merged into the soul.
The Brāhmaṇa who does not take to the path of Yoga cannot become the master of everything that comes under the purview of order by knowledge.
66. The knower of Yoga obtains i.e. comprehends everything that has to be comprehended in the Vedas and that which has to be realized i.e. the Brahman. Those who have known Vedas call him master of the Vedas.
67. One who has understood the Vedas and everything that has to be understood remains in the normal state, (i.e. the1 593
state of Brahman, realized by those who are the real knowers of the Vedas. The others have simply gone to the end of the Vedas (verbally).
68. There is no doubt that the devotee of the Pitṛs obtains Yajñas, Vedas, other desirable things, different sorts of penance, longevity and progeny.
69. He who regularly studies this Śrāddha Kalpa with faith achieves all these as well as the benefits of visiting holy centres and offering charitable gifts.
70. He is the sanctifier of the rows of diners. He shall partake of the feast at the head of Brāhmaṇas. One who is obedient to the Brāhmaṇas and who serves them shall attain all desires.
71-72. If a person listens to this always, if a Brāhmaṇa expounds this to others, if he is free from jealousy, if he has conquered anger and if he has rid himself of greed and delusion he attains ṭhe benefit of visiting holy centres etc. as well as giving charitable gifts etc and the excellent means of heaven and Mokṣa undoubtedly. Here, he attains the greatest nourishment. Hence, one shall always perform Śrāddha.
73. If a person reads this procedure (of Śrāddha) with alertness, concentration and mental purity in the assembly (of scholars) during the junctions of festive occasions, he shall obtain children. With the greatest refulgence he attains the same world as the heaven-dwellers.
74. Obeisance to that selfborn Lord by whom this treatise has been recounted. I bow down always to the great leaders of the Yoga cult.
1. Thus, these Pitṛs1 are Devas; they are the deities of even the Devas. These Pitṛs who have no change or decay are always stationed in seven abodes.
2-3. They are the sons of Prajāpati. The first group of all these noble-souled ones, is conducive to the regular increase of the Yogic power of the Yogins. The second group is the set of Pitṛs for the Devas; the third group is that of the Dānavas and others. It should be known that the remaining ones belong to the members of the four castes. Thus all of them have been recounted.
4. The Devas worship these Pitṛs who abide by all kinds of knowledge. The four Āśramas (stages of life) worship them in the due order.
5. All the four castes worship them in accordance with the scriptures. Similarly, persons of the mixed castes as well as the Barbarians worship them.
6-7. The Pitṛs give delight to him who worships them with great devotion.
The Pitṛs and the Pitāmahas (grandfathers) give nourishment, progeny and heaven to the person who desires nourishment and progeny. The sacred rites of the Pitṛs excel the rites of the Devas.
8-9a. It is laid down in the Smṛti that the Pitṛs should be propitiated before the Devas. Indeed the subtle movement of the Yogic power of the Pitṛs is not comprehended by men even by means of well-reputed penance. What then by means of the Physical eye?1 594
9b-11. To all, whether the Devas or the Pitṛs, the silver vessel or one coated with silver accompanied by silver is mentioned as excellent and sanctifying. The relatives give the Piṇḍas three in number, in that vessel mentioning their names and Gotras. The Piṇḍas are to be offered on the ground also by covering it with the Darbha grass in accordance with the injunctions. While placing them they are to be placed wearing the sacred thread on the right shoulder; kept anywhere the Piṇḍas please the Pitṛs.
12-13. The food offered to the Pitṛs becomes his own
food.
Just as the lost calf obtains the mother at the cowpen so also the food offered to the Pitṛs reaches them. The Mantra takes it to the place where the Jantu stays. The utterance of names and the Gotras and the Mantras take the food offered to the Pitṛs.
14-16. Satisfaction follows them even if they were to take a hundred births.
It is thus that the power of Brahmā the Parameṣṭhin exists in the first creation of the Pitṛs who seek the everlasting state of the worlds.
Thus these Pitṛs, their worlds, daughters, grandsons and the sponsors of the sacrifice have been recounted by me, O sinless one. O son, the Pitṛs have been recounted to you in due order.
17. “The divine creation of the Pitṛs has been recounted by you, O dear father. Their worlds, their daughters and their grandsons have been heard.
18. The charitable gifts and their benefits have been glorified along with the purificatory rites. The state of its being of everlasting benefit1 has been cited. The Brāhmaṇas have been mentioned. From today onwards I shall perform these duly”.1 595
19-21. “Thus said the holy lord Aṅgiras to the sages. On being asked to clear their doubts he said to the sages in the assembly of men formerly in the extensive Satra (sacrifice) lasting a thousand years. In that Satra the Sadaspati (the Presiding Lord) was Brahmā the lord of Devas. Five thousand years have elapsed since then. In. this connection verses have been sung by the sages who expounded the Brahman.
22. Formerly, in the Sattra, Brahmā the great soul took the initiation. There itself excellent food was given to the Pitṛs who seek everlasting benefit of the worlds.”
23. “On being asked formerly by his intelligent son, Bṛhaspati thus recounted the creation of the Pitṛs. It has been cited now by me.”
1. As the noble-souled Jamadagni of immense strength, went on working like this, O king, several years elapsed.
2-3. Rāma (i.e. Paraśurāma) also, the most excellent one among those who uphold dharma, who mastered the essential principles of the Vedas and the auxiliary treatises concerning the Vedas and who was an expert in all scriptures, who was polite and of a well-disciplined nature and who was highly intelligent, served his parents, O leading king. By his activities, he heightened the pleasure of others.
4. Working like this, O king, Rāma, the most excellent one among intelligent men, spent a number of years in rendering service to his parents.
5. On one occasion, O king, as destined by Fate (Providence), that sage of great splendour, planned to go to the house of his grand-father.
6. Touching the feet of his parents with his head, that noble scion of the family of Bhṛgu, with his palms folded in reverence, addressed these words with great humility.
7. “O dear father, I wish to submit a certain matter now to you and mother. It behoves both of you to hear it from me.
8. For a long time I have been eager to see my grandfather. Hence, with your permission, i shall go to him.
9. My loving grand-mother wishes to see me. She has invited me eagerly many times through various persons.
10. Indeed, seeing one’s parents and grand-father is very pleasing. Hence, permit me to goto him.”
11. “On Shearing these words which he uttered with emotional excitement, both of them became extremely delighted. Their eyes became filled with tears of joy.
12. They embraced that highly fortunate (dignified) son and lovingly sniffed at his head. After blessing and congratulating their dear son, they said thus:
13. “Dear son, go to your grand-father’s house with pleasure for meeting and delighting your grand-father and grand-mother.
14. After going there stay in their house for some time, serving them duly and delighting them, O dear son.
15. O highly fortunate one, do not stay there for a very long time. With their permission come back safe and sound. Of course, you will be eager to see us again.
16. We cannot remain even for half a moment without seeing our dear son. Hence, do not stay in your grand-father’s abode for a very long time.
17. Or even if you go to your great-grand-father’s presence at his (your grand-father’s) bidding, return quickly in due course but certainly with his permission.”
18-20. On being told thus, the highly intelligent son Rāma circumambulated and bade good-bye to them. Thereafter, he went to his grand-father’s house. Rāma entered the hermitage of the noble-souled Ṛcīka, the most excellent one among the descendants of Bhṛgu.
The hermitage was rendered beautiful by the gracious presence of the sage and his disciples. Everywhere it was resonant with the high-pitched sounds of the recitation of the Vedas. It was charming on account of the various kinds of animals which lived there with their natural animosity completely suppressed.
21. After entering the fascinating hermitage O leading king, Rāma saw in front of him, Ṛcīka his grandfather sitting on his seat.
22. On account of his penance, he was shining brilliantly like the sacred fire in its sacrificial place. He was accompanied by Satyavatī like the sacrifice or yajña accompanied by Dakṣiṇā.
23. On observing Rāma who was approaching them, the two saintly souls critically gazed at him as though he was a totally unknown stranger who had never been before.
24. “Who is this boy honoured (i.e. endowed with) all the requisite auspicious characteristics. He appears to be a huge mass of austerities. Although still a boy, he appears to be very powerful, due to his majestic demeanour coupled with humility.”
25. Even as they were thinking thus with delight and curiosity in their hearts, Rāma slowly came to their vicinity, full of perfect humility.
26. The intelligent sage Rāma reported his name and lineage. With great joy, he touched the feet of his grand-father and grand-mother with his head, as well as the hands and paid respects to them thus.
27. Then both of them were delighted in their minds. They lifted up the excellent grandson and showered him with blessings. They congratulated him severally.
28. They embraced him and made him sit on their laps.
Their eyes were flowing with tears of joy. Looking at his lotuslike face, they felt great delight.
29. When the scion of their own family was comfortably seated, the elderly couple enquired about his health.
30. “Dear boy, we hope your parents are quite well. Are your brothers quite well? We hope you sustain yourself without any undue strain.”
31. He replied to everything that he was asked about, O dear king, everything concerning himself as well as the activities of his parents and brothers.
32. Thus, O great king, Rāma stayed in the house of the parents of his father delighted at the good things that issued forth, due to the affection of those two elderly persons.
33. He stayed there for a few months giving delight to the minds and eyes of all loving beings and spending time rendering service (to his grand-father and grand-mother) eagerly.
34. Thereafter, the noble-minded scion of the family of Bhṛgus took leave of both of them, O king, and desired to go to the hermitage that was the resort of the parents of his grandfather.
35. He was congratulated and blessed by those two delighted (grand-parents). He went towards the hermitage of Aurva along the path indicated by them.
36. After duly prostrating at the feet of Cyavana1?) (Rāma) of excessive austerities went to the hermitage of Bhṛgu on being permitted by him (i.e. Cyavana) with great delight.
37. After proceeding ahead he saw the penance-grove of Bhṭgu the chief of all sages surrounded by sages of tranquil minds.
38. He was delighted (to see the penance-grove) over-grown with trees which offered plenty of cool fescinating shade; which were blessed with the fine qualities (and products) of1 596
all the seasons and that had been endowed with exquisite fruits and flowers.
39. It was resonant everywhere with different kinds of pleasing sounds of recitation of the Vedas and the chirping sounds of various kinds of birds all pleasing to the minds and ears.
40. The hermitage had been rid of all kinds of sins due to the fragrance of smoke arising from the sacred fires; white Āhutis (ghee-offerings) were being oblated to the accompaniment of chantings of Mantras during the performance of Homas. The fragrance was wafted everywhere within the forest (by gentle breezes thus wiping out all sins thereof).
41. On all sides, O king, the penance-grove was rendered splendid by the handsome sons of sages who were fetching sacrificial twigs and Darbha grass and who were embellished with their stavas, girdles and antelope skins.
42. Here and there the daughters of sages could be seen moving about with vessels (and baskets) filled with water and flowers and rendering those places beautiful.
43. Herds of hinds along with their fawns were taking rest in the shade of trees bordering the court-yard of the huts. They were free from fear about their safety, due to their faith and confidence in the sanctity of the penance grove.
44. Peacocks and pea-hens of sweet notes had begun graceful dances even as the herds of Ṛṣya deer indulged in chewing the cud and stood as witnesses. The peacocks gave them great pleasure.
45. Bits of Nīvāra (a kind of rice) grains were scattered about in that penance-grove and heaps of Nīvāra grains were being dried in the sun as well as in shade. They were not eaten by the young ones of the deer moving about nearby.
46. In that penance grove, Homa was being duly performed in the sacrificial fire at the proper time. Groups of guests were being honoured duly. Recitation of Vedic hymns was being practised. What is mentioned in the Āgamas (scriptures) was being pondered over.
47. All the Smṛti texts were being read. The meanings of the Śruti texts were being discussed. The worship of the Pitṛs
and the Devas had begun. The penance-grove was fascinating for all living beings.
48. The grove was inhabited mostly by sages performing penance. It was not at all resorted to by the wretched contemptible fellows. It was holy and conducive to the progress of penance. It was an abode of happiness to all living beings (including animals).
49. It was highly delightful to the ascetics. It was another world of god Brahmā, as it were. It was resounded with the humming of bees which hovering over fragrant flowers echoed everywhere.
50-52. Breezes of various kinds (i.e. of varying velocity) blew there. Surveying such an excellent hermitage endowed with the qualities mentioned above. Rāma, an humble disciplined soul, entered it like a meritorious person getting into the abode of Devas. After entering the penance-grove, O king, he saw his great-grand-father (i.e. Bhṭgu). He was surrounded by hundreds of sages who were his disciples. He was seated on a seat of Darbha in the centre of the dais intended for explanatory discourses. He appeared radiant with white moustaches, beard and matted hair as well as with his sacred thread.
53-56a. (Defective text). He was seated cross-legged with the right leg supported by the left shank (from ankle to the knee) and vice versa. The leading sage had got his body covered with Yogapaṭṭa (the cloth used to cover the body of ascetics while in abstract meditation). The right palm was brilliant like a lotus expressing Mudrā (Gesture) of explanation by means of the fingers and the palm. His radiant left hand had been placed above the Yogapaṭṭa. The subtle meanings of the Āraṇyaka (Upaniṣadic) texts were being explained to leading sages by the ascetic.
56b-57a. On seeing his father’s grand-father, O great king, Rāma slowly approached the noble-souled sage.
57b-58a. On seeing him come, O king, the sages were overawed by his power even from a distance. They began to have misgivings as to who he was,
58b-59a. In the meantime, Bhṛgu of incomprehensible soul, was delighted by his arrival. Stopping his discourse, O king, the sage remained gazing at him.
59b-60a. Approaching him with his head bowed down due to humility, Rāma duly saluted him like Upendra offering salutations to Veḍhas (God Brahmā).
60b-61. After paying respects to Khyāti (Bhṛgu’s wife) Rāma endowed with humility, paid due obeisance to the sages in accordance with their seniority by age. He was extremely blessed by all of them gleefully.
62-63a. With their permission, the intelligent sage (Rama) seated himself on the ground. After Rāma had been seated and duly congratulated and blessed, Bhṛgu looked at him again and asked him about his health and happiness.
63b-65a. “I hope you are happy, dear boy. I hope your parents are free from ailments, so also your brothers as well as the parents of your father. Wherefore have you come here now to my presence? Have you been directed by anyone? Or have you come of your own accord?”
65b-68a. Thereupon, Rāma reported to him everything without leaving out anything that had been asked by that noble-souled sage (Bhṛgu) viz. the news regarding his father and mother, the happiness of his noble-souled brothers as well as that of the parents of his father, with humility and joy. Rāma mentioned to Bhṛgu the fact that he had paid a visit to them and every other details. He told him what he himself had desired.
68b-69a. On hearing these statements of Rāma and particularly on seeing him, O king, Bhṛgu was delighted and he congratulated him.
69b-70a. Rāma stayed in his hermitage for a few days, pleasing his (great-grand-father) by means of his excellent activities, O king.
70b-71a. Then once, the excellent sage (Bhṛgu) said to him “Dear boy, come” and called him to a secluded spot.
71b-72a. Rāma approached the seated sage with palms joined in reverence and paid him his respects. He stood in front of him with a highly delighted mind.
72b-73. After offering his blessings with delighted mind, Bhṛgu looked at Rāma with respect as he stood there without being overwhelmed by awe and suspicion and said—“Dear boy, listen to my words that I am going to tell you now.”
74. You have to go to the great mountain Himavān for the welfare of all the worlds, for your own sake as well as for our sake.
75. It is my behest, dear son. You must start now itself from this hermitage with your mind bent upon penance. Go there, O highly fortunate one, and set up an auspicious hermitage.
76. With due observance of holy rites propitiate Mahādeva by means of penance. With a devotion not to be found elsewhere, cause pleasure unto him ere long.
77-78a. You will attain great bliss and felicity before long. There is no doubt about it. With your devotion, Śaṅkara will become delighted quickly. He will do whatever you wish in your mind.
78b-79. When Śaṅkara who is the lord of the Universe and who fondly loves his devotees, is propitiated, dear son, request him for all sorts of weapons as you desire. This difficult task must be performed by you for the welfare of all Devas.
80-81. There is a lot of work awaiting you which can be accomplished only through weapons on many occasions. Hence, you propitiate Śaṅkara, the lord of the lords of Devas. Being endowed with great devotion, you will surely obtain, your desire.
Dialogue between Paraśurāma and Śiva—the Hunter
1. On being advised by Bhṛgu thus, Rāma bowed down to him saying, “so be it.” He was permitted to do so by him. and so he decided to go.
2. He duly circumambulated Bhṛgu and Khyāti and bowed to them. He was embraced and greeted with blessings by both of them.
3. He bowed down to those sages and was permitted by all of them. With a determination to perform penance, he went out of that hermitage.
4. Thereafter, at the behest of his sire, Rāma of exalted mind, went to the Himavān, the most excellent among mountains, along the path mentioned by Bhṛgu.
5. He crossed different countries, mountains, rivers and
forests. He gradually passed by the residences of important sages.,
6. On the way he halted and stayed at the abodes of sages here and there. Or on other occasions he stayed in the holy centres and shrines of great importance. Thus, he went along slowly.
7. Passing over and surveying many pleasing territories, he reached the excellent Himavān, the most important of all mountains.
8. After reaching that place, he saw the excellent mountain abounding in different trees and creepers. It appeared to scrape the sky by its huge peaks.
9. It was embellished with various spots rendered lovely, due to different minerals. All round, it was rendered splendid by the brilliant jewels and medicinal herbs.
10. In some places the forests were blazing due to the fire originating from the friction of dry trees clashing together on account of violent gusts of wind. The flame was further enhanced due to the blowing winds.
11. In some places, the sun-stone came into contact with the rays of the sun and began to emit fires. Due to these fires the snow and bitumen got melted and the water thus formed quelled the forest fires.
12. In some places, the forests got illuminated through beams of light reflected from crystalline collyrium, silver and heaps of gold through the rays of the sun. Their mutual rays of
1. VV.8-43 constitute a beautiful description of the Himālayas.
light came into contact with one another and a brilliant gleam spread everywhere.
13. In some places, the forests were brightened by groups of Siddhas who had been, wet due to snowfall and so were basking in the early morning sunlight over the rocks, at the feet of the mountain.
14. In some places, the borderland was brightened up by Yakṣas who were seated on golden rocks over which fell the rays of the sun and so the Yakṣas appeared to enter fire.
15. In some places, the caves were filled with the piteous cries of herds of deer that had been agitated when hyaenas jumped up after coming out of the caves.
16. In some places the huge shining rocks and sloping sides of the trees had been scraped suddenly when the leaders of the herds of boars and tigers fought each other.
17. In some places, the slopes of rocky ridges had been scraped and dug up by the hoofs of the Gavayas (A species of wild ox) as they were chased by the elephants attracted by the resemblance of their own young ones. [The idea seems to be this—the Gavayas were mistaken to be the young cubs of elephants by their mother elephants. Hence, they pursued the Gavayas.]
18. In some places the forests abounded in smashed pieces of rocky boulders, because the highly excited elephants in their rut had been fighting one another for the sake of a female elephant.
19. In some places, the rocky slabs had been split by the claws of lions treading upon them, as they pursued the elephants, when their anger had been roused on hearing the roaring trumpeting sound of those elephants.
20. In some places, the forests were filled with the loud lamenting cries of elephants whose temples had been pierced by the claws of the lions suddenly pouncing upon them.
21. In some places, there were deep caves, the rocks of which appeared to be split by the terrible cries of the lions whose manes had been violently pulled by the eight-footed (fabulous animal) Śarabha.
and the leaders of the herds of bears had been engaged in mutual struggle.
23. In some places, the female elephants and tuskers were found sporting about in the bower-like bushes on the mountain. In some places the excited elephants in rut were seen pursuing the she-elephānts throughout the forests.
24. The mountain Himālaya had hundreds of caves filled with gusts of wind formed by the breaths of sleeping lions. In the forests of that mountain deer wandered about despite their great fear being suspicious of danger.
25. Herds of Camarī dear moved about here and there very slowly while sporting, because they were afraid of their tail getting split as a result of being entangled in the thorny bushes.
26. The entire face of all the quarters was filled with the utterances and the sounds of beating time by the Kinnarīs residing in the caves of the mountains.
27. The ground had been marked by the red-lac-dyed wet feet of the sylvan deities moving about here and there.
28. All round activities of dance had been initiated by groups of peacocks and pea-hens, whose notes were musically sweet and whose plumes had been raised up and spread.
29. It appeared that the mountain was being fanned gently by the breezes in the forest, which were extremely pleasing to the bodies and which shed showers of flowers blooming in water as well as on the ground.
30. The region bordering upon the mountain had been abounding in the Mango trees and they were filled with the tumultuous cooing of male cuckoos that had become excessively elated by tasting the juice of the season Spring.
31. The mountain had been resonant with the musical notes of bees that had been maddened by imbibing nectar from different kinds of flowers. The forests therein had become deafened, due to the chirping sounds of many birds.
32. The surface of the ground had become filled and thickly bedecked with a number of fresh flowers wet with honey. They had been blown therein by the breezes of the forest and scattered about:
33. The region all round had been deafened by the loud sound of springs and water-falls that cascaded down from great heights upon narrow defiles abounding in rugged rocky pebbles.
34-39. The forests on the mountain abounded in all the following trees viz. Pāṭala (Bignonia suaveolons), Kadamba (anthocephalus Indicus), Nimba (the Neem tree), Hintāla (the marshy date tree), Sarja (Vatica robusta), Bandhūka (Pentapetes phoenicea), Tinduka (Diospyros embryopteris), Kapittha (Feronia elephantum), Panasa (the bread-fruit tree), Aśoka, the mango tree, Iṅguda (Terminalia catappa—a medicinal tree), Asana (Terminalia tomentosa), Nāga, Campaka, Punnāga, Kovidāra (Kacanār in Hindi), Priyaṅgu (Setaria italica Beauy, Hindi-Kangun) Priyāla (the tree Buchanania latifolia), Nīpa (a tree of Kadamba family) Bakula, Akṣa, Tamalaka, the grape vine, Madhūka (Bassia latifolia), Āmalaka (Emblic myrobalan), Jambū (Engenia jambolana), Kaṅkola, Rose tree, Bilva (Aegle marmelos gorr, Fam, Rutaceae), Arjuna, Mango tree, Bījapūra (citron?), Picula, Ambaṣṭha (Oxalis corniculato), Kanaka, Vaikaṅkata, Śamī, Dhava, Putrajīva (H. Jiyāpota), Abhaya (A fragrant grass), Ariṣṭa (The soap berry-tree), Loha (aloe wood), Uudmbara (Ficus glomerata), Pippala (H. Pīpal) and other trees. It was beautified on all sides by other trees of various kinds. Their innumerable branches spread all round. They grew so close together that they appeared to be overlapping one another.
40a. The leaves too clustered together without leaving any gap in between. The surface of the ground on all sides was inaccessible' (due to the impenetrable thick leaves) to the rays of the sun.
40b-41a. Hundreds of rows of jungles were occupied and as if trembling with monkeys who grew fat and strong by eating different kinds of ripe fruits.
41b-42a. Here and there hundreds of rivulets could be seen gushing out of the rocky crevices. They were extremely charming, O king, as they produced roaring sound in view of their falling over rugged rocky basin.
42b-43a. It was beautified all round by excellent large
lakes adorned with lilies and lotuses and resonant (with the cries of) different aquatic birds.
43b-44a. After reaching the lordly mountain, the mountain with its peaks capped with sṇo\v, the excellent (descendant) of Bhṛgu climbed on to it immediately with great
joy-
44b-45a. After entering the dense forest full of trees growing in the open spaces, Rāma of noble mind, walked about slowly to a tree grown in the open spaces, O King.
45b-46a. As he moved about in the different quarters, he was glanced at on all sides with suspicion and awe by the female deer, with lovely eyes. Being glanced at thus, he became delighted.
46b-47a. Being fanned by the sylvan breezes fragrant due to the sweet smell of diverse flowers and seeing the splendid sylvan glory, he became delighted.
47b-49. The descendant of Bhṛgu carefully scrutinized different spots and moved about. Seeing the mutually antagonistic things (such as heat, cold etc.) as well as the minerals, he thought thus “O this mountain has been crowned as the overlord of all mountains by Brahmā. It is but proper that he has been made a partaker of the benefits of Yajñas. The fact that thís mountain is the overlord of all mountains is obviously demonstrated.
50-53a. He has rendered the whole forest sweet through the whistling sound of the hollow bamboos.
Through the clusters of snow drops clinging to its ridges, this mountain appears as one who has put on and covered himself with a white cloth.
Due to the thick clusters of snow-flakes sticking to its top, this mountain appears like one who has covered his limbs with an upper garment of diverse colours.
With his body bedecked with sandal paste, fragrant aloe, camphor, musk, saffron etc. he cleaṛly looks like a graceful elegant sensualist.
53b-54a. Piles of big pearls are scattered all round, from the foreheads of lordly elephants struck down by lions and this adds to the beauty of this mountain.
54b-56a. Its tops are embellished with the flowers of various trees, creepers and winding plants. He is adorned by means of the canopy of closely spread layers and layers of beautiful clouds.
His body is variegated by means of different minerals. He is bedecked in all sorts of gems and jewels.
56b. The Kailāsa peak serves the purpose of the white umbrella and renders it splendid. He is surrounded on all, sides by herds of elephant-faced and horse-faced semi-divine beings.
57-58. His palace is a rocky cave with a great gate-way illuminated by gems and jewels. He resorts to his throne in the middle of his abode which is an isolated cave with the trees all round, performing in due order, the duties of the mace-bearers. Like an imperial Majesty he could be seen by the people, but is inaccessible to them.
59-60. The royal insignia of the fluffy Camara-hair is being waved aloft by the Camarī deer moving about here and there. He shiṇes on being served by many types of animals by the peacocks who dance in his honour and by the Kinnaras who sṃg his praise. It is clearly manifest that this (mountain) is installed in the office of the overlord of lordly mountains.
61-62a. After occupying the Earth, he enjoys the entire glory by means of his powers. Thinking thus, Rāma who was extremely delighted, moved about for a long time in the forests and caves of the mountain Himālaya.
62b-64. The scion of the family of Bhṛgu, O great king, reached an excellent lake in that extensive forest.
The lake was vast and its waters were free from impurities. It was beautified by lilies, lotuses and clusters of Kalhāra flowers, (a variety of white lotus). It was rendered splendid all round by red and yellow, white and blue lotuses, lilies and other kinds of aquatic plants.
65-67. It was vibrant and resonant on account of hundreds of aquatic birds and insects, birds such as swans, Sārasa birds, water-crows, Kāraṇḍavas (a variety of ducks), Jīva-Jīvakas, Cakravākas, ospreys and bees. It was served by gentle breeze.
It appeared to be dancing about as waves and ripples were produced within them when shoals of Śapharī and other types of fish swam about here and there. The most excellent scion of the family of Bḥṭgu reached that excellent lake.
68-69a. It had rendered melodious the quarters through, the chirpings of different birds.
Rāma the most excellent one among intelligent men made a splendid and spacious hermitage on its bank and decided to perform penance.
69b-70. Invariably, he sustained himself on a diet of greens, roots and fruits. He had perfect control on his sense-organs. Keeping the lord of.Devas in his own mind, he performed penance along the path initiated by Bhṛgu. He was endowed with great devotion.
71-72a. He worshipped the lord of Devas, O king, with intense mental concentration. During the rainy season he had neither abode nor a shelter. During the winter he resorted to chill water. During the summer he stayed among five fires (i.e. four fires on four sides and the blazing sun above). He performed penance in this manner for a long time.
72b-73. He vanquished Kāma (Lust) and other enemies. He discarded Ūrmiṣaṭka1 (sixfold distress and anxiety). His intellect was not stirred up or agitated by the Dvandvas (mutually antagonistic pairs of feelings, heat-cold, pleasure-pain etc). He was little excited by the defects of Tāpa (heat or agonizing experience). He had his physical body as well as mind purified by means of Yamas (five moral restraints in Yoga) and Niyamas (observances prescribed in Yoga).
74. The sage of great self-control rendered the vital airs steady within the physical body by means of Prāṇāyāma (Breath-control). He was able to seat himself in the lotus pose with great ease. He observed perfect silence. The great sage kept his mind steady and stabilised.1 597
75. Devoted to the practice of Pratyāhāra (withdrawing the sense-organs from external stimulii, sensual feelings and objects), he controlled the sense-organs. Self-possessed that he was, he could stabilise the usually unsteady mind by means of Dhāraṇā (Retention of perception of the supreme deity).
76. He had the vision of Parameśvara, the lord of Devas, by means of meditation. His inner mind was in a stable quiet state. He was a Maitra (an exalted Brāhmaṇa who had arrived at the highest state of human perfection due to close contact with the supreme Being). He was free from all sorts of obstacles.
77-78. After perceiving the preceptor of the universe (i.e. Supreme Lord) in his contemplation, he pondered over the lord of Devas. The supreme soul stayed in his mind as an object of meditation His senses and the physical body became motionless.
Performing the repetition of the mantra of the lord of the chief of Devas and meditating on him in accordance with his own intellect, he remained through the duration of penance motionless like a lamp in a place where there is no wind.
79-81. That sage of unmeasurable soul propitiated the lord stationed in all living beings. Thereafter, he meditated, upon the Niṣkala, the whole form of the lord which is unsullied, the greatest luminosity which cannot be thought of clearly, the excellent one that could be meditated upon by the Yogins, the eternal one, the pure one that which is tranquil forever; that which is beyond the pale of the sense-organs; that which is incomparable and is solely comprised of bliss; that which is steady, that which pervaded the entire living world, the mobile and immobile.
82. The scion of the family of Bhṛgu meditated upon that aspect of the lord of the Devas, O mighty king. For a long time he had the feeling “I am He (i.e. the Supreme Lord.)”
1-4. The great sages Bhṛgu, Atri, Kratu, Jābāli, Vāmadeva and Mṛkaṇḍu, all of whom had got rid of their sins through penance, were extremely advanced in their wisdom, righteous activities and age, whose holy rites had been praised by all, heard that Rāma was performing a penance of a mystic nature in a lonely spot, attained perfect concentration of his mind in Lord Śiva and that he invariably maintained regular observances of holy rites. Being eager, curious and desirous of seeing him, they went over to his hermitage.
5. The great sages who resided in holy places came from a great distance to the hermitage of Paraśurāma who was performing penance.
6. Having praised his most arduous penance and his knowledge of the highest order in the world, they returned to their respective hermitages.
7. While Rāma was engaged thus, O excellent king, lord Śiva became excessively pleased at heart with Rāma.
8. Desirous of knowing the depth of his devotion unto him, Lord Śaṅkara, assumed the guise of a hunter of deer O king, and went near him.
9. He assumed the guise of a youthful hunter who had the lustre of broken (heap of) collyrium, whose wide eyes were red in their extremities, who was very tall with his body, hard as adamant and who held bow and arrows.
10-12. His chin was raised up and his arms and shoulders were mighty and lifted up. His moustache and hair were tawny. He had the stinking odour of suet and raw flesh. He appeared to be the destroyer of all living beings. The whole of his body had been scarred with wounds due to the contact with the thorny creepers and shrubs. He was found to chew frequently a piece of flesh dripping with blood. His neck was slightly bent with the weight of two pieces of flesh suspended from it. While passing by, he brushed against groups of trees, forcibly with his thighs.
13-14. Like a mountain walking on foot, he came to that spot. After reaching the bank of the lake abounding in trees with plenty of blossoms, he placed the burden of pieces of flesh at the foot of a tree. Resorting to the shade of a tree, he sat there for a while.
15-17. He saw the scion of the family of Bhṛgu standing on the bank of the lake. Thereafter, he stood up hastily and approached Rāma. He made obeisance to Rāma with palms joined in reverence, even as his hands held the bow and the arrows. He spoke thus to the bravest among the descendants of Bhṛgu, with a voice deep and resonant like the thunder-clap of clouds full of water with a voice that seemed come up from a deep cave.
“I am a hunter named Toṣapravarṣa. I am staying here in this great forest.
18. I am the lord of this region along with the living beings, trees and creepers therein. I move about here with the flesh of different animals for my diet. I am impartial towards all in this region viewing everyone equally in my mind.
19. I am equally kind to all living beings. I have no one related to me such as parents and others. I do not pay any attention to any of the objects desired by me whether they be unworthy of being eaten or drunk or whether they be unworthy of approach.
20. Nor do I devote any particular attention to rites worthy of being pursued or not. I do not tolerate the approach and stay of any one in this forest.
21. With my strength, I do not permit even Indra (to come here). There is no doubt about it. All the people know this since this region is dependent upon me.
22-23. So, no one comes here without my permission. Thus my history has been entirely recounted to you. You too tell me every thing about you factually. Who are you? What have you come here for? Why have you established yourself here? Are you ready to go elsewhere? What is it that you are desirous of doing?”
24. On being addressed thus by him, Rāma, of great splendour, stood, for a while smiling silently. With his face bent down, he thought thus:
25. “Who is this unassailable man with a deep resonant voice like the thunder-clap of clouds full of water?. He speaks excessively in words full of clarity in meaning, sounds and letters.
26. But his body causes great doubt in me, because it belongs to a low caste, just as shafts though beautiful are deadly.”
27. Even as Rāma thought thus, good omens occurred both on the ground as well as on his person (such as throbbings of the right arm)—omens which were portentous enough to grant him his desired object.
28. Thereafter, the leading descendant of Bhṭgu mentally pondered over and over again and slowly addressed these affably courteous words to the hunter.
29. “I am the son of Jamadagni, called Rāma. I am a descendant of Bhṛgu. Welfare unto thee. I have now come here to perform penance at the bidding of my preceptor.
30. For a long time, I have been endeavouring to propitiate the lord of all the worlds by means of penance, devotion, and holy observances.
31-32. Hence, I shall propitiate by means of my penance, Śaṅkara, the lord of all the worlds, the refuge unto everyone, the bestower of freedom from fear, the three-eyed lord, who suppresses sin, the lord endearing to the devotees, the omniscent lord who destroyed the Tripuras (the Triple-city of demons).
I have taken up holy observance in this hermitage on the bank of this lake.
33. I have decided in my mind that I will stay here until Lord Hara who takes pity on his devotees, manifests himself to me.
34. Hence, it is proper for you to go away from this place to some other place. If not, it is detrimental to me, to my holy rites and to my observances.
35. Or I deserve respect from you with devotion as I am a guest from another land. I am an ascetic and a sage and have come to your place of residence.
36. If I live in your vicinity it will be conducive only to sin. Resorting to my vicinity will result only in your unhappiness.
37. Hence, leave off loitering about in the precincts of my penance-grove. Be happy thereby in both the worlds.
38. On hearing these words, the hunter became agitated with his eyes assuming copper colour due to anger. He replied thus to the leading scion of the family of Bhṛgu whose eyes too were red (due to excitement).
39. “O Brāhmaṇa, why do you now extremely hate and shun my staying near you, like that of an ungrateful fellow?
40. Have I done any disservice to you or to any one else anywhere in this world? Who will despise and disrespect a man of control over his sense-organs who has never committed any sin?
41-42. If my very presence is to be avoided, O leading Brāhmaṇa, if seeing me, staying with me and conversing with me is to be shunned, my long-lived brother should go away from the hermitage now itself. Hungry that I am where shall I go leaving off my own resort?
43-44. How can I, urged by you, go to another place forsaking my own residence? I will never go far off from this place specially. If you wish, you iṇay go or stay behind. I cannot be driven off from this place by any means.”
45. On hearing his words, O king, the leading scion of the family of Bhṛgu became a bit angry and told him these words.
46. “The very tribe of hunters is ruthless. It strikes terror into all living beings. It is always engaged in wicked activities. Hence, it is despised and held in contempt by alt living beings.
47. You are born of that tribe. You are a sinner. You harm and harass all living beings. Why then, O evil-minded one, do you not deserve to be shunned by good people?
48. Hence, comprehend this that you belong to a low caste and soon get away from here to another place. You are not to hesitate in this respect.
49-50. You are considerate to your body. You want to protect it. Hence, you do not go anywhere near thorns and other things. You cannot bear the pain thereof. Understand that in the same way, life is dear to all living beings. Everyone who is hit or hurt feels the pain just like you.
51. Non-violence unto all living beings. This is the eternal virtue (dharma). It is because you act contradictory to this dictum that you are despised by good men.
52. For sustaining your own life, you will not stop to kill all other living beings. How can you prevent yourself being considered censurable by good people?
53. Hence, go soon, O basest one among all men, there will not be dereliction of duty on my part and the subsequent loss thereof, on account of you.
54. If you do not go away from here yourself, I shall, by using force, generate in you the inclination to move away.
55. O sinner, your stay here even for half a moment is not conducive to your welfare. How can a hater of virtue, a person who always acts contradictory to the dictates of Dharma attain welfare?”
56. On hearing the words of Rāma, lord Śaṅkara, the wielder of the Pināka bow, who had assumed the form of a hunter said to him these words as though he was infuriated, despite the fact that he was delighted.
57. “I consider all this endeavour on your part to be futile. How is it that you are the first wise man, whence is Śambhu and whence is the penance?
58. O muddle-headed fellow, why do you take the trouble of performing penance now? Certainly Śaṅkara will not be pleased with you, since you are of misguided conduct.
59. Śambhu (god Śiva) has activities contradictory to the ways of the world, O evil-minded one. Excepting you, which unwise man will perform penance for propitiating him?
60. Or my departure (from this place) is undoubtedly relevant after honouring you in the capacity of the worshipper. There is (proper) association between you and Śambhu.
61. Only he is worthy of being worshipped by you because he is engaged in the universe (?) You are the qualified worshipper. There is no necessity for pondering over this.
62. By cutting off the head of Brahmā, the Parameṣṭhin the grand-father of the worlds, Śambhu incurred the sin of Brahmin-slaughter.
63. It is most probable, O Brāhmaṇa, that you have, been instructed by Śambhu who has been overwhelmed by the sin of Brahmin-slaughter to do the same thing. Otherwise how could you have acted in this manner?
64. I think, O sage, that within a short while the fulfilment of penance has been achieved by you now on account of the identity of qualities between you and Rudra.
65. By killing your own mother, you have been repudiated and expelled by almost all the people of the world. Under the pretext of performing a penance, you confine your activities to the dense forest devoid of people.
66. It is for dispelling the sin arising from Brahmin-slaughter, the murder of an elderly lady (your mother) that you are performing this penance but it won’t be destroyed on account of this penance.
67. There are means of expiation and atonement for other types of sins. But understand that there is no expiation (from sin) to those who injure and hurt their mothers.
68. If, O Rāma, the main characteristic feature of virtue is considered to be non-violence by you, why did you cut off the head of your mother with your own hand?
69. After committing the terrible murder of your own mother, (a sin) despised by all the worlds, you profess to be a righteous man and you censure others as you please.
70. Without knowing one’s own positive (irremediable) fault (sin) and by seeing and laughing (on your part), I regard it incompetent for you to criticise the faults of others.
71. If I were to forsake my duty (dharma) and remain care-free without fear from any quarter, then you can yourself mentally scrutinize and despise me as you please.
72. It is for the sustenance of my parents, sons and others that destruction of living beings is carried out by me as a part of my duty.
73. Along with my family, I sustain myself day by day with meat because it is my duty. This is the avocation formerly laid down by the creator for me.
74. If I kill (more animals and have with me more) meat than what is sufficient to nourish my parents and others, then I may incur sin.
75. We cannot be censured for killing to the extent necessary for sustenance. Praise or censure me after reflecting over this.
76. Whether it is good or bad, whatever duty had been prescribed before should be carried out by all, by every means, even during adversity and calamity.
77. Carefully examine with your own intellect, the difference between you and me. As for me, I am engaged in the sustenance of my parents and others whole-heartedly.
78. But you have forsaken your aged father and killed your mother. Still you profess to be righteous and you have come down here to perform penance.
79. Those who know the root cause, those who have clear vision about things are not able to move their tongue to give expression to what they desire at will.
80. I know perfectly well every thing about you, O scion of the family of Bhṛgu. Hence, enough of your futile penance.
81. If you desire happiness, O Rāma, leave off this penance that causes pain and distress to your body. Go elsewhere, O Rāma where people do not know you.
1. On being told thus by him, O Protector of the Earth, Rāma, the most excellent one among intelligent persons, scrutinized and pondered over him and inquired of him in surprise.
2. “Who are You, O extremely fortunate one, tell me. You are indeed no barbarous person. Your body appears to be equipped, as it were, with the grandeur and majesty of Indra.
3. Your speech sounds to be very charming as though it were that of the omniscient Lord. It is enriched, by words of diverse meaning having the qualities of lucidity, clarity and depth and majesty of the highest class.
4. Are You Indra, Vahni (the fire-god), Yama, Dhātṛ (the Creator), Varuṇa, Kubera the lord of wealth, Īśāna, Tapana (the Sun), Brahmā, Vāyu (the Wind god), Soma (the Moon-god), Guru (Jupiter) or Guha (Lord Skanda)?
5. Due to your grandeur and majesty, you deserve to be almost one of these. But your caste (low birth) causes doubt in my heart.
6. Lord Viṣṇu, the most excellent among all persons, is reputed to be a Māyāvī (one who wields illusive powers). Who are you that have come here with such a body aṣ this? Please do tell me.
7-8. Or you deserve to be Lord Śiva, the omniscent Lord of the worlds, the supreme lord, the supreme soul, born of the Ātman, the eternal Ātmārāma (one that rejoices in one’s own soul), the lord who moves about as he pleases, and is identical with the entire Universe who has equipped himself with this body (of a hunter).
9. In this world, a body equipped with such potentiality and influence cannot belong to any one else. Your speech is endued
with elegance, aptness and a sense of very high order. It is full of depth of meaning, lucidity and clarity.
10. I believe that out of feelings of endearment towards his devotee, lord Hara has become visible with this body. There is no doubt that he has come to test me.
11. You are not a mere hunter. Those hunters will not have such a shapely figure as yours. Hence, obeisance to you. So reveal your real excellent form.
12. Be pleased to reveal a body befitting your greatness whereby my mental doubts of diverse kinds can be got rid of.
13. Be pleased now and destroy the delusion, of my intellect in every respect, by assuming your original form.
14. O highly fortunate one, I pray unto you, bowing down my head several times. Who are you please? Reveal yourself. Here I have joined my palms in reverence to you”.
15. After saying this to that highly exalted one and being desirous of comprehending him, the scion of the family of Bhṛgu sat on the ground and began to meditate with great concentration.
16. He seated himself in the lotus pose. He became silent. He controlled his speech, body and mind. He restrained the movement of the vita) airs. Thus the sage of high intellect meditated for a long time.
17. After restraining the group of his sense-organs, after keeping the mind withdrawn within the heart, he meditated and contemplated upon the lord of the Devas, the preceptor of the Universe.
18. By means of his inner eye in combination with the soul, he beheld the lord of the universe who had assumed the form of a hunter of deer and who confers blessings upon his devotees.
19. Thereafter Rāma, the descendant of Bhṛgu, got up quickly and opened his eyes. He saw the lord standing in front of him in the self-same physical body.
20-21. On seeing the lord who endears himself to his devotees, and who is the refuge unto all come in front of him for blessing him, O great king, Rāma was thrilled. His hairs all over his body stood on end. His eyes welled up with tears
of delight. The sage of great intellect fell at his feet with great devotion.
22. With words choking his throat and faltering due to excitement, O king, he uttered several times “O śarva, O Śaṅkara, be refuge upto me.”
23. Then lord Śambhu who assumed his form on being-satisfied at his devotion, lifted up Rāma who had bowed down in obeisance on the ground.
24. Raised up by the creator of the universe himself with his own hands, the scion of the family of Bhṛgu eulogised the lord of the chiefs of the Devas, standing in front of him with palms joined in reverence.
25. Obeisance to you the lord of the Devas, to Śaṅkara of primordial form. Obeisance to Śarva, the quiescent one, obeisance, obeisance to the eternal one.
26. Hail to you the blue-throated Lord, one in the form of Nīlalohita (the bluish-red god). Obeisance to you the lord of the living beings. Bow to you, the abode of all living beings.
27. Obeisance, obeisance to the great lord of manifest and unmanifest form. Obeisance to the most bountiful, to Śiva of many forms. Obeisance to the three-eyed God.
28. Be my shelter and refuge, O Śarva I am your devotee, O lord of the Universe. Mostly, you alone are the greatest and ultimate resort of those who have no other support.
29. Unknowingly, O lord, I have misbehaved towards you. O Śaṅkara, I have uttered evil words. O lord, it behoves-you to forgive it.
30. O lord of all, your form is incomprehensible to others. Which person other than you, is capable of knowing-well, your existence?
31. Hence, O Śaṅkara, be pleased with me in every respect. I have no other goal to reach. Obeisance to you. My repeated obeisance, bows unto you again and again.”
32. On being eulogised thus, Lord Śiva who was delighted in his mind and who has permeated the Universe said to Rāma who was standing in front of him with palms joined in reverence.
33. “I am pleased with you, O dear one. O the most excellent one among the descendants of Bhṛgu, I am delighted with this penance as well as your devotion that has no blemish whatsoever.
34. I shall give you everything you desire and everything solicited by you. You are the greatest devotee of mine. There is no [?] [?]t in this respect at all.
35. Whatever is lingering in your heart has been understood by me Hence, carry out unhesitatingly what I am going-to tell you.
36. There is no adequate power in you today, dear one, in grasping the terrible miraculous weapons. Hence, perform still more severe penance.
37. After traversing the entire earth and purifying your body by taking holy baths in all the holy centres in the due order, you will acquire all the miraculous weapons.”
38. After saying thus, even as Rāma was watching, O king, the omnipresent lord, the dispenser of the destiny of the universe, vanished with the self-same body, within a moment.
39. When the lord of the universe disappeared, Rāma bowed down to Śaṅkara and decided to perform holy baths in. sacred places, after roaming all over the Earth.
40. Thereafter, he traversed all over the earth in due order. Self-possessed that he was, he took holy baths in all the sacred places in accordance with the injunction.
41. In all the holy centres, in all the important shrines and sacred temples, he untiringly propitiated the Pitṛs and Devas duly.
42. Duly performing such holy rites as fast, penance, homas, japas, holy baths etc. in the holy centres he travelled all over the earth.
43. By performing holy dips in the sacred centres in due order, and slowly circumambulating the earth, O king, he became purified in his body.
44. Having traversed thus all over the earth at the behest of god Śambhu, the descendant of Bhṛgu went again to that land where he had been living before for penance.
45. After going there, O ting, and staying there itself, he devoutly worshipped lord Umāpati (the spouse of Umā) by means of austerities and holy observances.
46. It was in the meantime, O king, that a long-drawn war took place between, the Devas and the Asuras causing horripilation.
47. Thereupon, the excessively powerful Asuras defeated the gods and acquired the glory and riches of the Devas. They had nothing to fear from anywhere.
48. The Devas who had been defeated in the war—Vāsava (Indra) and all the others whose assets and magnificent glory had been seized by their enemies—sought refuge in Śaṅkara.
49. After propitiating the lord of the universe by means of obeisances and eulogies about his victory, the Devas requested the Pināka-wielding lord (Śiva) to destroy the Asuras.
50. Thereupon, O king, Śambhu, the bestower of boons on the Devas, promised to them the slaughter of the Dānavas, and spoke thus to Mahodara.
51. “In the southern sector of Himālayas, a sage’s son of great penance, named Rāma, is performing penance directed towards me. He is very brilliant.
52. Go there now itself, O Mahodara and convey my behest to him. Even as he is performing penance, let him be brought here without delay”.
53. On being ordered thus, Mahoḍara bowed down to the lord after saying “So be it”, and went with the velocity of the Wind to the place where Rāma was settled down.
54. After reaching that spot and seeing Rāma the great sage performing penance, he humbly spoke these words.
55. “O excellent one among the descendants of Bhṛgu lord Śambhu wishes to see you. I have come here at his behest. Hence, come to the presence of his lotus-like feet”.
56. On hearing his words, Bhārgava got up quickly, received his behest approvingly with his head (bowed down), and replied—“So be it”.
57. Thereupon, Mahodara with great speed led Rāma immediately to a place by the side of Śambhu on the Kailāsa, the excellent mountain.
58. The most excellent scion of the family of Bhṛgu saw śaṅkara who endears himself to his devotees, accompanied by the goblins as well as Indra and other immortal beings (i.e. gods).
59-62a. The lord was being eulogised by Nārada and other ascetics whose wealth was penance. He was being attended upon by the Gandharvas who were singing, and by the groups of Apsaras who were dancing. The lord of the Devas had the hide of an elephant for his garment and had smeared the entire body with the holy ashes. The three-eyed moon-crested lord had the tawny-matted hair over his head. He had adorned himself with serpents serving the purpose of ornaments. His lips and arms were long. He was gentle. His lotus-like face appeared delighted. O king, he was seated on a golden slap in the midst of the assembly of the Devas.
62b-65a. The most excellent one among the descendants of Bhṭgu, approached the lord of the Devas with palms joined in reverence. His entire body had hairs standing on end as a result of his vision of Śrīkaṇṭha. He went near Hara with his body drenched in tears of joy. He was excited due to delight, he uttered the words, “Obeisance to you, O lord of the Devas” several times. Finally he fell down at the feet of the enemy of the three Puras (i.e. god Śiva).
65b-66. Amidst the groups of the Devas who were looking on, the delighted lord Śiva lifted up the most excellent scion of the family of Bhṛgu. With an enthusiastic smile and eagerness he spoke these sweet words to Rāma whose lotus-like face appeared pleasant.
67. “These Gīrvāṇas (Devas) have been attacked by the hosts of Daityas. They were dislodged from their abodes. Unable to kill them they have approached me.
68. Hence, at my behest as well as with a desire to do
something pleasing to the Devas, O Rāma, kill the entire hosts of Daityas. You are considered capable of it by me”.
69. Then Rāma bowed down to Śarva. Even as all the Devas stood listening, Rāma spoke these words very humbly, with palms joined in reverence.
70. “O lord, you are omniscient. You are the immanent soul of everyone. Hence, is not (what I am going to say) known to you (already)? Still, listen to the words I submit.
71. If it is impossible for Śaṅkara and other Devas to kill the asuras how can they be killed by me singlehandedly?
72. I am ignorant of miraculous missiles, O lord of the Devas. ī am not an expert in warfare. How can I kill all the enemies of the Devas without any weapon whatsoever?”
73. On being told by him thus, the lord of the Devas transferred to that noble-souled Rāma white lustrous splendour of Śiva, full of miraculous missiles, as brilliant as the fire of Death.
74. After handing over his own axe chat could overpower all other weapons, the Lord delighted within himself, said to Rāma even as the Devas stood listening.
75. “Due to my grace, O gentle one, may there be sufficient power in you enabling you to kill all the enemies of the Devas, and be unassailable to all your enemies.
76. Go ahead with this weapon alone and fight with your enemies. You yourself will duly come to know and possess the skill in war.”
77. On being instructed thus by Śambhu, Rāma bowed down to him, and accepted the axe pertaining to Śiva, and was hent upon the slaughter of the enemies of the Devas.
78. Thereupon, Rāma who was born of a part of splendour of Viṣṇu and who was equipped with devotion to Rudra, shone like the splendour of the sun accompanied by his brilliance.
79. Permitted by the three-eyed lord and accompanied by all the Devas he went ahead to slay the Asuras. He: resolved to fight with them till the end.
80. Thereupon, once again there broke out the war of the Devas with the Asuras, O king. They were endeavouring to conquer the three worlds. Hence the war was extremely terrible.
81. Then Rāma of mighty arms became infuriated in that excessively terrifying battle. He killed the great Asuras with his axe.
82. Killing the Daityas in thousands by means of strokes resembling the thunderbolt, the infuriated Rāma moved about in the battlefield like another god of Death.
83. After killing all the Daityas in a trice, Rāma the most excellent one among those who strike (with a weapon) exterminated them and gratified all the Devas.
84. Everyone among the Daityas and the Dānavas was being struck at by Rāma. Those who survived the slaughter saw Rāma everywhere and became frightened.
85. When the entire hosts of the Asuras were either killed or routed, the Devas took leave of Rāma and went again, to the Heaven.
86. After killing the sons of Diti and bidding farewell to the Devas, Rāma resorted to his hermitage with his mind attached to the activities of penance.
87-88. That sage of great intellect made the image of a hunter of deer representing Śambhu and devoutly worshipped it in his hermitage, with perfect self-control. He duly propitiated him with fragrant incense, beautiful flowers, food offerings, obeisances and eulogies.
1. Thereupon, the lord of the Universe was delighted in his mind, due to the Yoga of devotion of Rāma. Hence, he became visible to him along with the groups of Devas.
2-3. On seeing the three-eyed lord of the chief of the Devas, the moon-crested lord with a lordly bull as vehicle, god Śambhu, accompanied by crores of goblins, the scion of the family of Bhṛgu got up with great excitement. His eyes became dim on account of tears due to delight. He prostrated on the ground to Śarva with great devotion.
4. Rising up and bowing down his head several times, Rāma eulogised the lord of the universe with palms joined in reverence.
6. Salute to you O lord presiding over every thing. Obeisance to you, O lord endearing himself to his devotee s. Hail to you O lord of all living beings. Obeisance to you, O bull-bannered lord.
7. Obeisance to you the overlord of everything. Bow to you, O merciful lord. Obeisance to you, O abode of everyone, Obeisance to you, O Lord of bluish-red complexion.
8. Obeisance to the trident-bearing lord, the destroyer of the hosts of the enemies of the Devas. Salute to you, Kṇpālin (one holding the skull), the sole protector of all the worlds.
9. Obeisance to the lord who resides perpetually in the cremation ground; obeisance to the lord who dwells on the Kailāsa mountain. Obeisance be to you, the wielder of the noose; Bow to the lord who swallowed poison Kālakūṭa.
10. Obeisance to the all-pervaḍing lord worthy of being saluted by the Devas. Hail to you, the self-born lord, obeisance to Śambhu who is the witness to the activities of the entire universe.1 598
11. Obeisance to the lord with the crescent moon on his crest, shining on account of the white foams of the Gaṅgā. Bow to Śiva, the Supreme Soul, having huge serpent-chiefs as garland.
12. Obeisance to the lord whose body is covered with the holy ashes. Salute to the lord who has the sun, the fire and the moon for his eyes. Hail to you, O Kapardin (one with matted hair), obeisance to you the suppressor of the demon Andhaka.
13. Obeisance to the destroyer of the three demon cities. Obeisance to the annihilator of Dakṣa’s sacrifice; obeisance to the lord whose broad chest is dyed with the saffron from the breasts of the daughter of the mountain Himālaya.
14. Hail to the great lord Mahādeva; obeisance to you that have the elephant hide, for your robes. Bow to Śiva whose form is meditated upon by the Yogins. Obeisance to the lord of inconceivable refulgence.
15. Obeisance to you that abide in the middle of the pericarp of the lotus-like heart of your own devotees. Bow to you that have the main principle, and-essence of all the Vedas (and Āgamas) as your form.
16. Obeisance to the awakener of the leading Yogins. Hail to the nectar-souled one, obeisance to Śaṅkara whose grandeur pervades everything. Bow to the Supreme Soul.
17. Obeisance to Śarva the quiescent lord. The Brahman having the cosmic form. Obeisanee to the lord without beginning, middle and end; obeisance to the eternal lord of unmanifest form.
18. Hail to the lord whose form is both manifest and unmanifest. Obeisance to the lord of gross as well as subtle nature. Bow to the lord who can be comprehended through the Vedāntas. Obeisance to the lord with the universal knowledge for his form.
19. Obeisance to the lord whose feet are worshipped with flowers (as well as) heads of groups of Suras and Asuras. Obeisance to Śrīkaṇṭha, the creator of the universe. Repeated obeisance unto the maker of the worlds.
20. Obeisance to you, the lord with the Rajas Guṇa in his heart while creating the Universe in the form of Hiraṇyagarbha. Obeisance to Hara the primordial (lord and the cause of) the universe.
21. Obeisance to you, the soul of the universe. Hail to you the cause of the sustenance and activities of the world. Bow to you whose form is Sāttvic knowledge, Obeisance to the lord identical with the supreme soul as well as the individual soul.
22. Obeisance to the lord who assumes transformation of the Tamas Guṇa while performing the duty of the annihilation of the Universe. Obeisance to the lord who has the form of Rudra at the end of the Kalpa. Obeisance to the lord who knows the para and Apara (the great and non-great or remote to proximate).
23. Obeisance to the eternal lord without any change or transformation. Obeisance to the lord of the nature of Sat and Asat. Obeisance to the lord who awakens every intellect. Hail to the lord who causes changes in the intellect and sense-organs.
24. Repeated obeisance to that lord by whose Māyā the Devas have diverse minds [forms(?)] such as the Vasus, the Ādityas, the Maruts, the Sādhyas, the Rudras and the Aśvins.
25. You have an unborn, eternal subtle form that has no aberrations and that is incomparable. Even the Yogins who are always devoid of impurities do not know that.
26. It is because they do not comprehend you, the incomprehensible one, that Brahmā and others have indeed (to wander in) the worldly existence. They do not have for long the same activity (?)
27. Whether a scholar or an irrational person, one continues to wander in the worldly existence as long as one does not approach your feet since you alone are the destroyer of ignorance.
28. He alone is clever, he alone is fortunate; he alone is a sage, and a scholar by whom the intellect has been stabilized at your lotus-like feet.
29. On account of its being extremely subtle, your existence of the nature of the three Vedas is due to its extreme
subtlety too deep even to the learned ones. How is it to be known by me, deluded that I am.
30. Your greatness is beyond the purview of words. Now I am incapable of eulogising it adequately well, because I am dull-witted.
31. Hence, though out of ignorance (i.e. Ignorant though I am) you have been eulogised by me with (genuine) devotion. O lord of the Devas, do become pleased. Indeed you are fond of your devotees and endear yourself to them”.
32. On being eulogised thus with great devotion by Rāma, Śaṅkara spoke to him smilingly with words deep and resonant like the rumble of the cloud.
33. “O Rāma, I am extremely pleased with the heroism you possess, your penance, your devotion towards me and particularly with this eulogy.
34. Hence, do choose your boon. Whatever you wish mentally I shall bestow it upon you, without keeping back any thing”.
35. On being told thus by the Lord of the Devas, O king, the leading member of the family of Bhṛgu bowed down to him. With palms joined in reverence he spoke thus—
36. “O lord if you are pleased and if I deserve a boon, then I wish to be endowed with all the miraculous missiles from you.
37. Due to your favour, there should not be anyone superior to me in miraculous missiles, weapons and in the sacred scriptures. There should not be anyone in all the worlds to defeat me in battles.
38. After saying “So be it”, Śambhu who was delighted gave Rāma missiles and weapons in their entirety in due order along with their Mantras.
39. śaṅkara who stood in front Of him with satisfaction made Rāma take up the four types of miraculous weapons along with the modes of their discharge as well as their withdrawal.
40. Śaṅkara gave Rāma an excellent chariot of unobstructed speed and velocity, with white horses and beautiful banner. He gave him two inexhaustible quivers of arrows.
41. He gave him an unaging (ever-new) unbreakable divine bow (named) Vijaya, with firm bowstring. He gave him a costly wonderful coat of mail that can withstand all types of weapons.
42. O king, he granted him invincibility in battle, heroism without a parallel on the earth and the ability to hold his vital airs as long as he wished.
43. By means of a Bījamantra (incantation) in his name, he granted him renown all over the worlds. He granted Bhārgava great potentiality for his austerities.
44-47. He granted Rāma proper and relevant devotion towards himself. Thereafter, the moon-crested lord Śambhu, Hara, soon vanished with the selfsame body accompanied by all the goblins and the Devas. After obtaining everything that he desired, Rāma became satisfied. When Śarva (Śiva) became invisible he spoke to Mahodara:—“O Mahodara, it behoves you to preserve all these things, the chariot, the bow etc. for my sake when I have some task to be performed through these, you will be remembered, by me. On being remembered by me you will send them to me”.
48. Saying “So be it”, Mahodara departed. The most excellent one among the descendants of Bhṛgu felt satisfied (in having fulfilled his duty) and desired to go to see his elders.
49. As he proceeded ahead, Rāma who was induced by his previous actions controlling his future, entered a cave in the Himalaya mountains in a dense forest.
50. There he saw a boy, the son of a Brāhmaṇa, crying like one who was extremely frightened as he was chased by a tiger. He was (as if) holding his vital airs (with great difficulty).
51. On seeing him, Rāma had his heart overwhelmed with sympathy and he became excited due to his eagerness to save him. Saying “Stop, stop” loudly, he pursued that tiger.
52. Chasing him with great speed, the scion of the family of Bhṛgu, caught up the extremely terrible tiger in the forest after a long time.
53. That Brāhmaṇa boy who was pursued by the tiger, fled with great fright for his life. He fell down near a cave in the forest.
54. Rāma had his eyes turned red due to anger. With a desire to redeem the Brāhmaṇa boy he took up a small blade of grass and chanted mantras over it as though it were a missile of Kuśa grass.
55. In the meantime the hyaena (tiger) of great power ran after the Brāhmaṇa boy. On seeing him fallen, he roared loudly making the heaven and earth tremble.
56. With the fire of his missile, he burned the tiger who was striking with the tips of his daws. He thus released the Brāhmaṇa boy who was not at all wounded.
57. That sinful (hyena) whose body had been burned completely due to the Brahminical fire, assumed the body of a Gandharva. Rising on to the sky, he spoke thus to Rāma with great respect.
58. “O sage, formerly, as I had been cursed by a Brāhmaṇa I attained the state of a tiger. Redeemed now from the effects of that curse, I am going to heaven”.
59. When he went away hastily after saying thus, Rāma who was wonderstruck sympathetically lifted up the fallen Brāhmaṇa boy.
60. Sitting near the Brāhmaṇa boy he said the following words—“Do not be afraid”, O king. Slowly he stroked his limbs, reviving his life (and spirits).
61. Lifted up thus by Rāma, he opened his eyes and looked around. He saw the most excellent one among the members of the family of Bhṛgu in front of him.
62. He became surprised on seeing the tiger reduced to ashes. With his fear dispelled he said thus—“Who are you, please? How did you come here?
63. By whom was this tiger reduced to ashes, the hyena of terrifying shape and size, who almost appeared like another god of death and attempted to kill me?
64. My mind is highly deluded and excited due to fear, O sage of great intellect. Although it has been killed, all the quarters appear to be filled with the tiger even now.
65. I consider you to be everyone—my father, mother, friend and preceptor since you brought me back to life when I had met with the greatest of mishaps.
66. There was a certain excellent sage of great penance called Śānta. I am his son. Desirous of visiting holy centres, I went to the village of Śālagrāma.1
67. From there I proceeded to the mountain Gandhamādana, desirous of visiting the holy penance grove of Badarikā resorted to by many groups of sages.
68. Desirous of going further, I lost my way on the Himālaya mountain. Entering a fascinating forest, I got confused while viewing the different regions.
69. I went a distance of a Krośa (three Kms) towards the east. As ill luck would have it, I was afflicted with fear and I had to run.
70. When I had fallen down I have been lifted up now from the ground with great love and mercifulness by you like a son, by his father. Thus my story has been wholly narrated to you”.
71. On being asked thus by him, O leading king, Rāma narrated his story entirely to him in due order.
72. Mutually conversing thus they were delighted very much. He did not stay there for a long time thereafter. Then he desired to proceed ahead.
73. Followed by him, Rāma came out of that cave with great joy and started towards the residence of his parents.1 599
74-75. Since he was not wounded although he was caused to fall on the ground by the tiger and since he was saved by Rāma who killed the tiger, the name of that Brāhmaṇa boy became well known on the Earth as Akṛtavraṇa (not wounded), O leading king.
76. Ever since then, he became a great friend and follower of Rāma in every situation like a shadow on the ground when there is sunlight.
77. Followed by him, O king, Rāma came to the presence of Bhṛgu. He saw Khyāti, approached her and bowed down to her humbly.
78. He was blessed and congratulated by those two delighted persons. In order to please them, he stayed there for a few days.
79-80. After that, with their permission, he went to the hermitage of the great sage Cyavana. The sage Rāma of noble mind saluted sage Cyavana who was surrounded by the groups of his disciples, whose mind was quiescent and who had controlled the internal sense-organs, as well as bowed to Sukanyā, Cyavana’s wife.
81. Congratulated by both of them who were delighted he went to the hermitage of Aurva desirous of seeing the sage.
82. The highly intelligent Rāma paid his respects to him and was congratulated and blessed by him, O king. Due to Aurva’s affection, he remained there for a few days.
83. After being permitted to go by him very slowly, Bhārgava of great glory, accompanied by Akṛtavraṇa, joyously started towards the abode of Ṛcīka.
84. After bowing down at the feet of the parents of his father, separately he saluted them. They two, O king, blessed him with their good wishes, due to his delight.
85. On being asked by them, O leading king, the liberal-minded sage Rāma narrated his entire story in due order in the manner it had taken place.
86. After staying there for a few days he went to the abode of his parents with their permission. He was delighted extremely.
88. When he bowed down at their feet, they eagerly and respectfully lifted him up, embraced him and sprinkled him with tears from their eyes.
89. They congratulated him with blessings. They kept him on their laps. They looked at his face again and again. Stroking his limbs, they derived great joy.
90. They asked Rāma—“What has been done by you, dear son, so long? Who is this boy? Where were you staying?
91. How did you live with him? How has he come? O dear one, let this be completely and truthfully reported to us both by you”.
1. Then, on being asked thus by them both, O king, Rāma, with palms joined in reverence, mentioned to them everything that had been done by himself.
2. He told them in due order how he performed penance on being directed by the oldest living member of his
family (viz. Bhṛgu) and how he performed the pilgrimage of holy centres at the behest of Śambhu.
3. He told them about the slaughter of the Daityas on behalf of the Devas and his meeting with Akṛtavraṇa, due to the grace of Hara.
4. All these as well as whatever else has been carried out by himself, Rāma narrated to his parents who felt delighted to hear it.
5. On hearing everything mentioned by him and the details of his activities, both of them were delighted, O king. Both of them attained the acme of happiness.
6. Rendering service thus to his parents, O great king, the leading member of the family of Bhṛgu remained obedient to them as well as to his brothers, without differentiating between them.
7. In the meantime, the lord of Haihaya once desired to go on a hunting expedition accompanied by his army of four constituents (i.e. elephants, chariots, horses and foot-soldiers).
8. The sky was rendered red all round by the rays of the Sun, that deprived the clusters of stars of their brilliance, which had a reddish tinge like that of the Bandhūka flowers.
9. The early morning breeze was blowing gently touching the lily pond and shaking the clusters of Ketakī bushes.
10. The birds taking shelter in their nests on the trees growing on the banks of the Narmadā were chirping, making chaotic notes, pleasing to the ears and the mind.
11. Groups of sages had gone to the holy centres on the banks of the Narmadā and standing in the waters that dispel sins they were chanting hymns eulogising the eternal Brahman.
12. The chiefs of sages habituated to the performance of holy rites, were going back to their hermitages returning from the banks of the river, after duly answering the calls of nature.
13. Every one of the wives of the heroic soldiers (vīra-patnīṣu, probably muni-patnīṣu ‘wives of sages’(?) eagerly engaged in the domestic duties. The cows were being milked for the purpose of Homa, by the daughters of sages.
14. The sons of sages were taking milk to the proper places. The people were eager to perform Agnihotra. The time was pleasant to all living beings.
15. The lotuses were blossoming. The bees were humming sweetly. The birds flew out of their nests and began to chirp all round.
16. Due to the gentle breeze, the time was conducive to the increase of delight in the body of those who were
leisurely moving about on elephants in rut or on horses or in chariots.
17-18. People taking flowers and water near the penance grove were proceeding ahead along with many sages dressed in deerskin garments and experts in their self-study of the Vedas. Mantras of high and low order were being chanted very well. The invocatory Praiṣā hymns were being chanted and the sacred fires were being utilized for Homas.
19-20. The holy rites duly mentioned in the scriptures regarding Mantras (Holy words) and Tantras (esoteric gestures) were performed everywhere. The sun which appeared like blazing fire was rising up with dazzling splendour. It dispelled darkness. It covered the entire quarters and the earth (with light) and the darkness of the night perished.
21-22. When the stars vanished and the quarters became brightened up, the king, the lord of Haihaya clan, concluded all his morning duties such as answering the calls of nature etc. and started from his city accompanied by the family priest and all the armies including horses, chariots and elephants.
23. The glorious lord was accompanied by his ministers and other kings of the same age as his. He made the surface of the earth cave in due to the great weight of his armies.
24-27a. With the rumbling sound of his chariots, the king made the quarters resound. He went ahead covering the sky with the dust particles of the ground trodden under the feet of the hosts of his armies. The sky appeared to be crowded with hundreds of aerial chariots.
The excellent king entered the terrifying forest of the Vindhya mountains and stirred it up through the hosts of his armies.
Encircling that forest by means of his soldiers, the king killed different kinds of beasts of prey with his sharp arrows.
27b-31a. There fell down some tigers whose bodies were cut, pierced (and wounded) by means of sharp arrows discharged by the warriors who drew the bowstring upto their ears.
Some of the leaders of the boars fell down on the earth drenched with blood, because their bodies had been cut off by the swords of the foot-soldiers of enormous speed.
Herds of deer whose foreheads were pierced through by the javelins hurled by powerful experts in the discharge of javelins, fell down on the ground like mountains.
Lions, bears, the fabulous eight-footed Śarabhas etc. all the limbs of' whom had been pierced through by shafts lay scattered over the earth wet with blood.
31b-33a. As if it was the end of a Yuga, the forest appeared to be extremely agitated and chaotic as some of the deer fell into the nets, some were about to fall, some were pursued by the hunting dogs, some were fleeing and some were distressed and groaning aloud, because they were frightened and were afraid of danger to their very lives.
33b-37a. With sharp weapons the soldiers killed many animals such as boars, lions, tigers, porcupine, broods of rabbits, Camarī, deer, Ruru deer, foxes, Gavayas (avariety of wild oxen), bears, wolves, Kṛṣṇasāra deer, leopards, the red rhinoceros, etc. They killed deer (or beasts) having bodies of various colours and other varieties Nyaṅku antelopes. Some were young cubs sucked by their mothers. Others were youthful ones. Some were old. They killed couples of animals too. Whatever animals they killed were worthy of being killed with weapons (i.e. their slaughter is not prohibited by scriptures). After killing almost all the terrible beasts of prey, the soldiers of the king became overwhelmed with great fatigue.
37b-40a. When the sun reached the zenith in the sky, the king who was distressed by the heat along with his army, felt thirsty and went slowly to the Narmadā.
The king who was afflicted with hunger and thirst entered its splendid waters along with his army and horses.
After taking bath and drinking pleasantly cool water, he munched and crunched the shoots of lotuses white and tasty.
40b-43a. After sporting about in the waters for a long time, the king came out along with his army. He took rest on the banks adorned with groves of trees.
When the sun came down in the firmament, the king accompanied by his army and other followers started from the caverns and forests of the Vindhya mountains in order to return to his capital.
Even while going ahead, he saw the hermitage of the noble-souled sage Jamadagni of meritorious disposition and conduct. It was situated on the banks of the river Narmadā.
43b-44a. Thereupon, the king sent back the army and made them camp a little away from the place.
Accompanied by a few of his attendants he went to the hermitage.
44b-46a. After going to the charming hermitage accompanied by his priest, the king approached the noble sage and bowed down to him.
After congratulating him with blessings, Jamadagni duly honoured the excellent king by means of Arghyas (materials of worship), Pādya (water to wash the feet), Āsana (seat) and other things.
46b-49. After welcoming that honour accorded then by the sage, the king sat on a white splendid seat in front of that great sage.
The sage, seated on a seat of Kuśa grass asked the excellent king who also had occupied his seat, about the health and happiness of his sons, friends, relatives and others. The excellent sage conversed with the king for a short while and then invited him to be his guest. Thereupon, the king who was extremely pleased with him addressed to Jamadagni.
50-53a. “O great sage, grant me permission. I shall go to my city. Since I am having the full complement of my vehicles and armies, O great sage, it is impossible for you to extend hospitality, because you sustain yourself in the forest only with the products of the forest.
Or, even if you can extend hospitality by means of the power of your penance now, it behoves you to permit me to go to the city.
Otherwise, O excellent sage, there may be great trouble to the ascetics bringing about disturbance to their religious observances on account of the inḍisciplined behaviour of my soldiers.”
53b-55. On being told thus, the sage said to him—“Be pleased to stay a while. I shall provide for the hospitality to
yon along with your followers”. After saying this he called his holy cow and said:
“This is my guest. He has come to me. So, let the due reception be carried out by you.” On being told thus by the sage, the holy cow yielded everything necessary to extend hospitality to the king (and what was befitting the sage), due to the greatness of the sage.
56. Thereupon, the hermitage of the leading member of the family of Bhṛgu, became resplendent like the abode of the king of the Devas.1 Due to the power of the holy cow, it assumed a form that could not be imagined. On account of the different articles of richness it was something that could not have been achieved by anyone else.
57. Far above, it was surrounded by haloes of light arising from various wonderful plates of gold illuminated by many jewels. Within, it was entirely filled with groups of palaces and mansions whose tops were touching the full moon and white clouds.
58. It shone with various abodes made of the following things severally or by amalgamating two or more of these viz. bellmetal, brass, brass with copper, gold, silver, plaster and mortar, bricks, wood and mud. They were pleasing to the mind and the eyes.
59. There were golden daises and platforms shining brilliantly on account of extremely valuable gems and jewels. There were pleasure groves. There were steps leading to pinnacles with rest-houses in the middle. They shone with sloping beams, rafts, doorways, bolts, walls, thresholds, terrace halls and courtyards.
60-62. His hermitage shone resembling a huge city on account of Valabhīs (the upper parts of buildings), Alindas (the yard in front of doorways), quadrangles, beautiful archways and portals and courtyards with ample expanse. On pillars and walls there were wonderful pictures and paintings of1 600
various colours. They were studded with gems. They shone with golden thrones, stools etc. of different heights, high and low, and having excellent gems. There were various kinds of foodstuffs and beverages in various vessels in different places. The houses were richly equipped with all luxuries befitting the Devas. They were pleasing to the eyes and mind with lasses of fascinating beauty and charm.
1. In that city the grandeur of which was comparable to that of the city of the lord of the Devas, the holy cow of that excellent sage created afterwards groups of men and women in those houses befitting them.
2. The women had bedecked their bodies with different kinds of dresses, ornaments, flowers, fragrant scents and silk garments. They were endowed with Hāvas (coquettish gestures etc. to excite amorous behaviour), Bhāvas (feelings of love), magnanimous behaviour and conduct, splendour, brilliance, beauty and good qualities.
3. They had surpassed the lustre of the moon by means of their lotus-like faces illuminated by the clusters of rays of their teeth, throbbing gently. Their words in sweet voice were (as if) filled with inebriating liquor of fresh youth. They had the sweet way of ogling with side glances lingering with love and affability.
4. Their hearts were delighted with pleasure. They looked extremely brilliant. They were adorned with the flowers of the divine wish-yielding tree (in the form) of the sentiment of love. They were richly endowed with and delighted by good fortune, youthful beauty, graceful charms, beauty and sweet
ness of comely shape comparable to those of the heavenly ladies.
5. Their waists bent and stooped slightly due to the weight of the pairs of plump breasts comparable to the pots of heated gold. The nails of their toes were rendered red by means of the red juice of lac resembling blood and therefore, they appeared to be filled with exhaustion due to the heavy burden of their buttocks.
6. They were bedecked in armlets, necklaces, jewels, bangles, golden necklaces, and blemishless (sparkling) ear ornaments. Garlands kissed their tresses and locks of hair. They had girdles and anklets with tinkling bells.
7. They had ample experience and opportunities of training themselves in such gestures and behaviour as pretended anger, consoling, jocular and witty giggling, playful teasings, sweet speech, reviling and provocation of anger. They were clever in totally dissembling the limits of composure and gravity of persons near and dear to the king himself.
8. Their voice was gentle and fascinating. It was comparable to the note from the strings of a lute of a Gandharva. When they spoke their voice was distinct but sweet. The fingers and their palms were extremely proficient in playing on the Viṇā. They were anxiously eager in indulging in speech both serious as well as kind and flattering.
9. The ladies were languid on account of inebriation. They were excessively efficient in exhibiting coquettish gestures. They were capable of making the minds of their lovers get confused. They were proficient in the practical demonstration of amorous dalliance. They were never wanting in riches and they were endowed with liberal-mindedness, beauty, good qualities and nice behaviour.
10. They were innumerable. Although their minds were eagerly engaged constantly in the various duties and activities of the household, they continued to serve them (the followers of the king). The houses were filled with men too who had such beauty and splendour as befitted their good qualities. They were brilliant. They moved about in the houses here and there.
11. Citizens having every kind of luxurious assets and good qualities, with their desires wholly fulfilled, occupied the Royal Highways, the bazaars, the palaces, mansions, flights of stairs, temples, and quadrangles all round:
12. There were innumerable groups of palatial buildings having nothing comparable to them. They were of various colours, dimensions and features. There were many sheds and abodes suitable for garrages, chariots, horses, elephants, mules, camels, bullocks, cows and goats.
13. There were separate houses allotted to the king, his generals, elephant-drivers, horsemen, foot-soldiers, lieutenants and chiefs of armies, the Brāhmaṇas and others, the charioteers and chariot-attendants as well as the bards and poets, heralds-and panegyrists.
14. There were many big streets, market places and quadrangles of wonderfully distinguished features. Many articles were bought and sold there. There were the splendid houses of courtezans, which were well built and equipped with great wealth, furniture and other appurtenance of daily household needs.
15. There were high temple-gates, minarets and towers brilliant with gems of great value. There were also kennels for dogs, cages for falcons and vultures as well as halls for dancing entertainments. There were flags, banners and emblems of various colours. There were canopies of white doth spread very far above the ground as well as pavilions.
16. There were many beautiful lakes, tanks and vast excellent expanses of waters rendered fragrant by means of the pollen powder of Kalhāra (a variety of white lotus) and other lotuses, lilies white and red and lilies that bloom by night. They were resonant with the various cackling, crowing and chirping sounds of the ruddy geese, swans, ospreys, cranes, storks and water ducks.
17. There were many trees with water basins made at their feet such as the mango, the Priyāla (the tree Buchanania latifolia), the jack tree, the Madhūka (Bassia latifolia), the Jambū (rose apple), and Plakṣa (ficus religiosa). Along the banks of the lakes beautiful trees were grown such as Nāga (the mesua
18. There were many trees bearing fruits and flowers such as Mandāra (the coral trees?), Kunda (jasmine), Karavīra (the Oleander), the fascinating Yūthikā (a variety of jasmine) and Jāti (another variety of jasmine) etc. The place was rendered splendid by means of groups of pleasure gardens visible all round. They had a wonderful charm and beauty.
19. The gardens had the fragrance experienced in the different seasons (all together simultaneously). The gently blowing breeze (appeared to) threaten the summer season. Thus, O leading king, the city had clearly a rich complement of the luxurious pleasure and means of enjoyment fascinating unto the Suras as well as Asuras.
20-21. After creating such vast means of enjoyment and good fortune instantly, the sacred cow of the sage informed him about it. On coming to know that everything necessary for the warm reception of the king had been procured together by the sacred cow of the Brāhmaṇa the excellent sage immediately called one of his disciples who had all good qualities, O king, and despatched him towards the Haihay?. king Arjuna.
After approaching the king promptly, the son of the sage spoke to him with great humility:—
22. “This is the request of our family head that the materials of hospitality which have been provided by us may please be immediately honoured and accepted by the king.”
Thereupon, after being permitted by the excellent sage, the king entered that excellent city created for his sake.
23-24a. Accompanied by his entire army, the excellent king entered the city which was the abode of all enjoyable pleasures and which indicated the capability of the sacred cow of the sage. He surveyed the luxurious prosperity of the city that fascinated the entire world. His face was extremely delighted out of pleasure. Though the king himself was a liberal donor and was excessively self-possessed, he was then struck with great wonder along with his army.
24b-26a. The handsome form of the king was so striking that even the celestial women never ceased to look at him with
admiration. Their eyes were drinking in the comely features of the king even as the bees were drinking in the nectar (within flowers). While proceeding ahead along the Royal high-road of the city, the lord of the Haihayas rejoiced much like Indra at the abode of Kubera along with all the Devas.
As he proceeded ahead along the Royal high road, the ladies of the city who were on the mensions all round showered him incessantly with bunches of flowers and handful of fried grains drenched with sandal-perfumed water expressive of hearty reception.
26b-28a. The king was showered with handfuls of white fried grains that dropped down from the lotus-like hands of the ladies of the city, eager to welcome and hoṅour the guests. Bunches of white flowers reverberating with the humming sounds of the bees were showered on the king at every step. These flowers had been plucked from pleasure gardens rendered (still more) fragrant by means of sandal pastes and safforn [saffron?]. He was showered at every step also with genuine gems aṅd jewels and pearls belonging to the womenfolk staying in that city.
On being showered thus the king shone like the Mandara mountain showered with the bright rays of the moon allround.
28b-31a. On seeing that luxurious glory of the city, which was really the potential glory of Brahminical penance of excellent good qualities and which was beyond the comprehension of ordinary people—Glory that was extremely unattainable in all the worlds and the splendour of which was covetable—the lord of the subjects praised it mentally as well as verbally, O king.
The king of Haihayas thought thus—“This is really very rare on this earth. All the fascinating luxury and richness of the Kṣatriyas together is not powerful enough to be capable of being compared even to a hundredth part of the Brahminical glory that is honoured even by gods in heaven. He carefully observed in the heart of the city the prosperity and affluence attained by the people of the city. He proceeded ahead along with the priest, minister and other followers. As he was being honoured by the people of the city, he was rejoiced when
a mansion of bright colours was pointed out to him by one of his aides.
31b-32a. (Defective text) On being told—“O king, be pleased to accept the honourable reception that is extended by the excellent sage and that is appropriate to or becoming to your dignity. Be pleased to accept the same along with your followers”—On being requested thus, the king turned back with ease and proceeded towards the residence specially built for his sake.
32b-33a. The citizens gathered together with various articles in their hands to indicate their adoration of the King.
All round along the path, they paid respects to him with great joy by means of their palms folded in reverence. At every step he was honoured with loud shouts of victory and loud notes of various kinds of musical instruments that deafened the various quarters.
33b-34a. The king slowly passed beyond three inner apartments in succession even as the chamberlains therein exhibited their agitation and the crowds of common people who had thronged there had been kept back. Finally, supported respectfully with his hands by the minister, he entered (his main) apartment.
34b-36a. (Some) lovely women of the city gracefully came out of the inner apartment of the king with (the following auspicious articles) viz. lighted lamp, (a vessel of) curds, mirror, sweet scents, fragrant flowers, Dūrvā grass Akṣata (raw unbroken Rice grains) and other things and delighted the king with (the demonstration of their) reverence. A seat covered with exquisite gold was immediately made ready by them. It shone with many brilliant rays of excellent genuine gems and jewels. A thin (cloth) of fine texture covered it. The king of splendid renown, occupied that charming golden seat.
36b-37a. O king, when that king was comfortably seated in that inner apartment, the elderly respectable matrons of that household enhanced the exquisite pleasure (of the king) by means of musical instruments etc. and different kinds of articles of adoration such as ornaments, sweet scents, fragrant flowers, means of embellishment, garments and other things.
37b-40a. The lord of Haihayas performed all the holy rites in accordance with his own religious beliefs, the holy rites prescribed for the day and time, in that apartment itself. Thereafter, he spent the whole of the remaining part of the day by means of different kinds of talks, witty remarks, sports and pastime of diverse kinds and survey (directed all round). Then the king performed all those rites befitting the close of the day. Followed by his chief minister and other ministers, the king immediately hastened to his assembly where the darkness had been completely dispelled by the numerous lamps held in their hands by the servants standing near him all round.
Being attended upon by his priests, ministers, vassal kings and hundreds of generals, the king occupied a seat in the assembly of the (vassal) kings like Indra accompanied by the groups of the Devas. He was delighted with different kinds of pastimes.
40b-42a. Afterwards he sat there for a long time listening to different kinds of musical instruments, indulging in different kinds of pastimes, seeing different kinds of dances, cracking several jokes and narrating many stories. The witty remarks, smiles, graceful dalliance etc. of the courtesans delighted his mind.
Thus, till midnight, the overlord of the subjects stayed experiencing the luxurious pleasure of different kinds of sports and amusements. He then made his vassal kings and followers go back to their residences. Then he himself went to his apartment.
42b-44a. The entire army of the king rejoiced sufficiently well in their abodes wherein every article of luxury and necessity had been provided befitting their own status, their heroism, their vigour, their wealth, potentiality and greatness. They had valuable garments, garlands, ornaments and other things in plenty.
All the soldiers of the king stayed in that city of the king fully satisfied like groups of the Devas in the heaven. They had plenty of foodstuffs and edibles, beverages and liquors of various kinds. They had meat, curds, milk etc. They had everything necessary for their pleasure and enjoyment.
44b-45. The followers of the king who were thus delighted by their experience of different kinds of essential pleasures spoke to one another thus—“Of what avail are our own houses and property and the like? Let us all stay here itself”.
The king performed every rite prescribed for the night, returned to his excellent bed in his apartment and lay on it, which was highly resplendent, due to many a gem and jewel, O king. Delighted in his heart he had a long dreamless sound sleep.
1. At the close of the night, the heralds, bards and panegyrists approached the sleeping king undistracted and sang aloud in order to awaken the king.
2. Their voice was sweet, praiseworthy and pleasing to the ears of everyone. It mixed harmoniously with the sound of stringed musical instruments and clapping of hands along with the sweet notes of Vīṇā (The Indian Lute) and Veṇu (flute).
3. They were sweet-throated (in voice) and they sang a very fascinating song as indicated by the clear Mūrcchanās (the harmonious rise and fall of sounds) in the gamut. The song had cadence and melody along with the Tāra (high pitch) and Mandra (low sound) (as required by the occasion).
4. Desirous of awakening him slowly from his sleep, the heralds and the bards addressed the noble-souled king these words of diverse kinds.
5. “See, O leader of kings, this moon is setting now. Indeed it is because he (the moon) has been defeated by the splendour of your lotus-like face that continues to increase.
6. As if being desirous of viewing your lotus-like face, O lord, the sun has come to the Udaya mountain (in the East) dispelling the darkness now.
7. O king, the crest-jewel of all the members of the Lunar race, please abstain from further sleep. Be pleased to wake up now.
8. Hearing these words of those bards, the lord of the earth woke up in the same manner as the lotus-eyed lord (Viṣṇu) did from his serpent-couch (Śeṣa) in the milky ocean.
9. When his eyes got rid of their sleep, he got up and performed duly and respectfully the daily rites of Japa (Repetition of holy names) etc. with great concentration and care and omitted nothing.
10-11. Decorating himself with divine garlands, scents and ornaments, he worshipped the deity of his choice. He observed the customary rite of touching such auspicious things as the Dūrvā grass, collyrium and mirror. He distributed charitable gifts among the suppliants. He bowed down to the cows and Brāhmaṇas. Coming out of that city, he performed the worship of the sun.
12. By that time, all the ministers, vassal kings and generals approached him. With palms joined in reverence, O king, they bowed down to the excellent king.
13. Thereafter, surrounded by them the king bowed down at the feet of the sage with his crown having the brilliance of the sun.
14. The leading sage congratulated and blessed the king. As he bowed down with humility he gently told him—“Be pleased to sit”.
15. When the king occupied his seat, the great sage who was delighted in his mind said—“I hope, O king, that the night has dawned unto you with pleasure. (You had happy sleep all the night).
16. It is possible to put up with anything and everything only by us, O leading king, because we live in the forest maintaining ourselves with the things found in the forest and (in a way) we are on a par with the deer (or animals in the forest).
17. The stay of the citizens in the forest is very unbearable. Indeed, O leading king, everything that one is not accustomed to, is very difficult to do.
18. The fact that your majesty had to undergo the sufferings of a residence in the forest along with your followers, several times, certainly enhances your dignity”.
19. On being addressed thus with great pleasṇre by that sage, the king replied once again to him smilingly.
20. “O, what avail are these words, O holy Brāhmaṇa? Your real greatness has been seen by us. The entire world is surprised at this.
21. My soldiers who have been overwhelmed by the luxurious provisions procured by your miraculous power, O great sage, do not wish to go away from this place.
22. It is due to the potentiality of the austerities of people like you, O holy lord, that all the worlds are supported. Indeed the Brahmanical splendour is incomprehensible.
23. There is no wonder in this, O holy lord, that your holiness is capable of bringing about by your penance, the three states in succession (i.e. creation sustenance and annihilation) unto all the worlds.
24. The great achievement of your penance has been observed by us quite well and it is adored by the world. O Brāhmaṇa, I shall now go back to my capital. May your honour be pleased to permit me.”
25. On being respectfully told thus by that king Kārttavīrya, the sage honoured him perfectly well and (he permitted him) saying ‘yes’—so be it.
26. On being permitted by the sage, the king set off from that hermitage surrounded by his soldiers and proceeded towards his city.
27. While going on his way, the king thought in his mind thus—“Wonderful is the achievement of this sage by means of penance. It makes the entire world wonder-struck.
28-30. “It is due to the power of penance, that such a cow as this, the most excellent one among all divine cows
from which whatever one desired could be milked, has been acquired by the sage.
“Of what avail is my entire kingdom as well as the yogic power which is by itself not very insignificant? Of what avail is it if this jewel of a cow continues to be in the possession of that excellent sage? Certainly the wealth and luxury of even the heaven-dwellers has been created by this cow. I think that even the office of Indra which is manifestly prosperous and honoured by the three worlds, does not deserve even a sixteenth part of the potencies of this cow.”
31. Even as the king was thinking thus, his minister, Candragupta approached him from behind and said with palms joined in reverence.
32. “O mighty king, why are you returning to the city? Of what avail to you is your kingdom or the capital city, though it be well protected?
33. As long as the jewel of a cow does not find a place in your abode O lord, your kingdom cannot be considered prosperous. It is a void.
34-35. Another miracle was seen by me, O king. Listen to it. The charming abodes and mansions, the fascinating ladies, the palāces of different shapes and sizes and the wealth the destruction of which could never have been foreseen—all these merged in a trice within that cow even as I was watching.
36. Those things, O excellent king, have now got transformed into the selfsame Penance grove. What can. be difficult to achieve for a person who possesses that cow which has such miraculous powers?
37. Hence that cow should be accepted by you, since you have that good capacity of deserving to possess a jewel: If this is considered permissible by you, what should be done by those who depend on you for their sustenance, may kindly be commanded”.
38. “I do not consider this matter in this manner, because it is improper. The property of a Brāhmaṇa should not be taken away. Hence, my mind is afraid.”
39. To the king who spoke thus, his preceptor Garga, the most excellent one among intelligent persons, spoke. He appeared to be censuring (those who advocated removal of the cow per force). (He said:) “O king!”
40. “The property of a Brāhmaṇa should by no means be confiscated by force, even in emergency. There is nothing like the property of a Brāhmaṇa, which is difficult to be digested.
41. A poison destroys the person who used it and who has been aimed at as the prospective victim, O king of Haihayas. But the fire from the Araṇī wood in the form of property of a Brāhmaṇa burns the entire family along with its roots.
42. The property of a Brāhmaṇa, Oking, is a poison with no antidote in this world. It cannot be digested. It yields the fruit of destruction of one’s sons and grandsons. Its consequences are bitter.
43. The mind of ill-natured lords is deluded on account of their wealth and affluence. What is it that an evil mind does not do, when tempted and led astray by the eye which is also evil.
44. (Defective Text). Who else other than you is capable of knowing the evil consequences of your misdeeds? O excellent king, you are thinking about Ādāna (taking away) from Brāhmaṇa and not Dāna (charitable gifts to them). Who else except you will desire such a thing?
45. O king of mighty arms, you are a good person like this; please do not commit a sinful act condemned by good people, Indeed, that will lead to the loss of your reputation.
46. You are born of a great family of munificent and generous kings. Do not destroy your reputation now by means of this despicable act.
47. Alas! There are some dependent servants prone to an evil course of conduct. Being conceited due to the king’s gracious favour, they make him sink in the ocean of distress.
48. A king who is being spoilt by his affluence, who becomes insensitive to the matter of duty and thought about
it and whose activity is in accordance with the advice of such a person, falls into distress immediately.
49. Like a boat made of iron, the wicked-minded minister who is not familiar with good policies and courses of conduct will sink into the ocean of evil himself and will make the king too sink in it.
50. Hence, O mighty king, it does not behove you to follow the opinion of this extremely evil-minded minister who is deluded and confused in regard to the path of good and just policies.”
51. Even as he was addressing these words conducive to the welfare of his king, the minister insulted the priest and spoke to the king once again.
52. “This Brāhmaṇa looks only to the benefit of the persons of his own caste. Great affairs of the king and the state cannot be comprehended by Brāhmaṇas.
53. The affairs of the state can be understood only by a king by means of his own intelligence. A Brāhmaṇa does not get (into his head) any matter (of importance) except taking food and accepting monetary and charitabte gifts.
54. A Brāhmaṇa should not be insulted. He should always be respected and given monetary and charitable gifts. More than this nothing is accomplished anywhere.
55. Hence, O king, go back to your city only after making that cow your own. If not, abandon your kingdom and go to the forest for the sake of penance.
56. Fobearance (is a quality) of the Brāhmaṇas but power (of chastisement) that of a Kṣatriya, O king. No sin can befall you in taking away anything by force.
57. If you see any defect in forcible confiscation, O king, let the cow of the sage be taken possession of after giving its price (in the form of) other cows, horses etc.
58. Indeed, that cow should be made your own by you, because you are the one that deserve jewels. Wherefore can. the ascetics have the desire for collecting jewels?
59. This ascetic is really weak and calm. He is pleased with you, O king. Hence, on being requested, he will, by all means give you the cow.
60. Or he will exchange that cow after taking in lieu of it (other) cows, gold etc., or a big sum of money of whatever else he desires.
61. A great gem should never be neglected nor treated with indifference by a king who desires prosperity. This is my thinking (advice). What does your Majesty think?”
62. “O my dear Minister, be pleased to go to that Brāhmaṇa, yourself. Propitiate him with special service. Bring that cow after giving him whatever is desired by him.
63. On being told thus by the. king, that minister, induced by fate, returned and hastened to the hermitage of Jamadagni.
64. After the king had departed, Rāma too accompanied by Akṛtavraṇa, had started towards the forest for bringing sacrificial twigs.
65. It was after that, that the Minister reached the hermitage of Jamadagni, accompanied by the army. After bowing down to the sage, he spoke these words:
66. “O holy Brāhmaṇa, it has been ordered by the king thus:—On this earth the king is the person who has to take charge of gems. That cow of yours is the most excellent one among all cows yielding milk. Hence, it has become a gem.
67. Hence, mention the price of that cow whether it be (ordinary) gems and jewels or gold. It behoves you to give me this jewel of a. cow after taking any reasonable price
68. “This is my sacred cow for the purpose of Homa. It
cannot be given away to any one. The king himself is a munificent donor. How does he covet the property of a Brāhmaṇa?”
69. “In virtue of his being the legitimate possessor of a gem (the best in everything), the king desires the Cow, but only in exchange for ten thousand ordinary cows. Hence it behoves you to give it to him.”
70. “By no means have I ever been a seller or a purchaser. Hence, I am not inclined to dispose of this cow that provides me with requisites of holy offerings.”
71. “O holy Brāhmaṇa, give away this single cow in exchange for half of the kingdom or for the entire possession of the kingdom. That will be conducive to your welfare.”
72. “As long as I am alive, O evil-minded one, I will never part with this cow even to Indra even if I am to be requested by his preceptor Bṛhaspati. How then can I give ṭhis to your king at your instance?”
73. “It is better that you, in a friendly manner volunteer to give the cow to the king. If it were to be taken away by force, what will you do?”
74. “It is the king who gives gifts to the Brāhmaṇas. If he himself were to take away what can I, a mere Brāhmaṇa, do, except giving it up (as if) willingly.”
75. On being told thus, that infuriated minister of sinful nature began to remove the sage’s cow by force.
1. With great anger Jamadagni spoke to him once again—“The property of a Brāhmaṇa should not be taken away by a sensible person.
2. Taking away the cow from me by force, O evil-minded one, you will incur sin. I think your life has come to an end. Otherwise you would not have. done this.
3. What you wish to take away by force is impossible anyway. If the cow itself were to join the fray the king will be ruined.
4. Instead of making gifts, the forcible removal (of the property) of Brāhmaṇa ascetics is being pursued. What person desirous of continuing to be alive will desire this, except Arjuna who professes to live for a hundred years?”
5. On being told this by him, that infuriated powerful minister, urged by god of Death, bound the cow firmly with ropes and dragged.
6. Urged by his previous actions with their inevitable future results, Jamadagni furiously resisted him with all his might, while he was dragging the cow.
7. “As long as I am alive, I will not leave this cow”. Thinking thus the great sage whose anger was aroused held on to the neck of the cow steadfastly with his hands.
8. Then Candragupta who was extremely ruthless and who was overwhelmed with anger, commanded his soldiers thus:—“Take him away”.
9: At the behest of their lord, the servants of the king surrounded the sage and seized him with force, though he was unassailable in the world.
10. They hit him with sticks, whips, long poles and their own fists and removed him very far away from the presence of the cow.
11. Though he was being struck in that manner, though he was pained much, yet he did not become infuriated. He
continued to retain his forbearance. Indeed, not to give vent to anger is the greatest asset of good men.
12. He was capable of annihilating or defending the entire universe by the power of his penance. Thinking that there would be the loss of power of penance, he did not give vent to his anger.
13. Formerly, Jamadagni used to get extremely overwhelmed with anger. But he had been consoled by Rāma on behalf of his mother. Thereafter the sage of great penance had been always calm and quiet.
14. When that sage of great splendour was hit and hurt very much, his limbs, bones and joints were shattered. He fell on to the ground and lost consciousness.
15. When the sage fell senseless the evil-minded minister was beset with fear. He ordered his servants to bring the cow quickly with force.
16. Then they bound the cow along with its calf by means of ropes, O king. They hit it with whips and desirous of taking it away dragged it.
17. On being dragged by many of them and on being hit and hurt with whips and poles by them, the cow gave vent to its anger.
18. Pained by too much wippings, it became extremely furious. It tugged at the tight ropes and cut them. Thus it released itself.
19. It got itself released from the binding ropes but it was surrounded everywhere by the soldiers. Making the sound of Huṃhā (i.e. bellowing sound), it rushed at everyone angrily.
20. Hitting and lashing at everyone all round by means of its horns, hoofs and tip of the tail, the infuriated cow routed the entire army of the king and his minister.
21. After routing all the servants quickly, the sacred cow went up to the sky, even as all living beings remained looking on.
22. Thereafter, those ruthless soldiers who had been foiled in their attempts (to remove the cow), whose limbs were broken and bodies wounded, bound its calf by force and went away with it.
23. Taking the calf alone without the cow, that sinner (minister) came to the presence of the king along with the servants.
24. After approaching the king and bowing down to him the sycophant minister narrated everything to him feeling greatly agitated and afraid.
1. On hearing the report of the murder of Jamadagni and similar events, the king became very much distressed in his mind. He thought about the various matters concerned.
2. “Alas I have been very wicked in the events concerning both the worlds. Firstly my desire to take away the property of a Brāhmaṇa and secondly his (Jamadagni’s) extremely censurable murder.
3. Deluded in my mind and devoid of shame, I did not pay heed to the words of this sensible Brāhmaṇa, my.family priest. In that case I should have avoided such a difficult situation.”
4. Thinking thus with a grief-stricken heart, he returned to his city along with his army and followers.
5. When the king went back towards his city along with his attendants, O king, Reṇukā suddenly rushed out of hermitage.
6. Thereupon, she saw her husband who was lying in a pool of blood, with all his limbs wounded and who had fallen, motionless on the ground.
7. As her husband lay senseless, she thought that he had been killed. Thereupon, she fell down on the ground and fainted as though struck by a thunderbolt.
8. After a long time, she got up from the ground. She became more distressed and miserable. Falling down and getting up again and again, she wept loudly.
9. With her body becoming dusky-white coloured on account of the dust from the ground, with her face covered with flowing tears, she lamented much. Fallen into the sea of sorrow, she became all the more pitiable.
10. “Alas dear lord, fully familiar with all religious rites, ocean of the nectar of civility and courtesy, Fie upon overquiescence. No one shall desire such a quietude as this.
11. O bestower of honour, where have you gone? Coming out of the hermitage, you have cast me suddenly into the deep ocean of distress, and rendered me lordless and forlorn.
12. Friendship and intimacy of good people is said to be Sāptapada (produced when one accompanies another taking seven steps together or when one talks seven words with another). In regard to this, I have been cheated along with you. It behoves you to take me too to the place where you are going alone now.
13. O highly fortunate Lord! My heart is not torn asunder immediately after seeing you in such a plight as this. Indeed, women are hard-hearted”.
14. She lamented thus. She wept again and again. Overwhelmed with ocean of excessive misery, she cried out “O Rāma, O Rāma.”
15. In the meantime, Rāma too returned to the hermitage, from the forest, accompanied by Akṛtavraṇa and bearing the burden of the sacrificial twigs.
16. On the way he had seen many ill omens indicating fear from danger. On seeing them, he had become distressed in his heart. The holy lord then came to the hermitage immediately.
17. On seeing him coming, the weeping lady became more distressed. With her sorrow renewed, Reṇukā lamented again.
18. Extremely afflicted on account of her separation from her husband, she beat her belly (?) with both of her hands, in front of Rāma, O king.
19. Rāma had already come to know the report in full on the way itself. Seeing his mother dejected on acçount of sorrow like a female osprey, he too became miserable.
20. Though overwhelmed by misery and sorrow, the intelligent sage (i.e. Rāma) regained his courage. With both the eyes filled with tears, he stood on the ground with his face directed downwards.
21. On seeing Rāma in such a plight, Akṛtavraṇa said thus:—“What is this, O you the noblest among the descendants of Bhṛgu? This is not proper and suitable for you.
22. Nowhere do people like you, O highly fortunate one, bewail too much. Great men with fortitude are never miserable over a loss.
23. It is sorrow that brings about emaciation and withering up of all sense-organs. O sage of long powerful arms, get rid of this sorrow. People like you do not deserve to be subjected to it.
24. Certainly, it is sorrow alone that prevents all affairs of consequence both in this world and in the next. How is it that you give room to it in your heart?
25. Hence, be pleased to regain your wealth of courage and console your mother who is weeping profusely, because her mind is upset by the suspicion of immediate widowhood.
26. An object that has passed off never returns. Hence, forget everything that has taken place and think about your duty.”
27. On being appeased by him thus, Rāma steadied his soul by his own efforts, slowly.
28. Overwhelmed by sorrow and misery, Reṇukā wept again and again. She beat her belly (?) twenty-one times with the pair of her hands.
29. Meanwhile with tears welling up in his eyes, Rāma came near her and consoled his weeping mother, saying—“Enough, mother”.
30-32. Relieving from her misery his mother who was overwhelmed with her sorrow for her dead husband, Rāma
said thus:—“Since you beat your chest twenty-one times, I shall exterminate the entire Kṣatriya caste as many times, wherever they may be on this earth. I am speaking the truth unto you. Hence, get rid of your sorrow and assume courage now. Certainly what has gone is gone for ever, never to return”.
33. On being consoled thus by him, Reṇukā regained her courage with great difficulty despite her inordinate misery, and said “So be it” in reply.
34. Then, along with his brothers, Rāma of long powerful arms, made preparations for the cremation of his father’s body by means of fire, in accordance with the injunctions, O king.
35. Reṇukā of steadfast holy rites, whose body was overwhelmed with sorrow for her husband, called all her sons together and spoke these words;
36. O my sons, I wish to follow your father who has gone to Heaven and who was by nature meritorious. It behoves you all to allow me to do so..
37. The misery of widowhood is unbearable. How can I endure it? I will be hated as I am bereft of my husband. How can I carry on my activities, thus?
38. Hence, I shall follow my beloved husband so that I shall proceed along with him without interruption for ever in the other world.
39. By entering this burning pyre, I will be slightly after a long time, the dear guest of my husband in the world of the Pitṛs (Manes).
40. If you wish to do what is pleasing to me, dear sons, nothing else should be expressed by you by taking a united stand against me, except your concurrence and support in this act of my self-immolation to fire.
41. After saying these words with firm decision, Reṇukā decided to follow her husband by entering the fire.
42. At that very juncture an incorporeal speech uttered thus, addressing Reṇukā along with her sons.
43. “O Reṇukā, listen attentively to my words, along
with your sons. Do not do anything rash and reckless, O gentle lady, I shall tell you something pleasing to you.
44. No rash and reckless act should be committed by anyone who desires his own welfare. You must not die. If one continues to live, one is sure to see happiness.
45. Hence, O lady of bright smiles, sustain your asset of fortitude. Bide your time screening yourself behind an inevitable cause.
46. Ere long your husband will regain consciousness. O splendid lady, when he is resuscitated you will realize your desires. You will be the recipient of much weal lasting for a long time.”
47. Having heard those words (of the incorporeal speech) Reṇukā regained fortitude. Out of respect and high value of that (Divine speech), the sons became delighted.
48. Thereafter, they took the body of the sage, their father, to the inner apartments of the hermitage. Laying it in a place sheltered from the wind, they sat all around it.
49-50. As they sat there with their soul and the mind submerged in gloom (lit. not much delighted), they saw many important and splendid omens whereby they were consoled a little, in their minds. The leading sages sat there along with their mother, eagerly expecting the revival of their father back to life.
51. Meanwhile, due to the power of destiny, O king, sage (Bhṛgu), the intelligent progenitor and sustainer of the line of Bhṛgus, came there by chance.
52. He was the creator (i.e. composer) of the Atharvan mantras. He was thoroughly conversant with the Vedas and the Vedāṅgas (ancillaries to the Vedas). He knew the meanings of all scriptures. He was highly intelligent and respected by the Asuras.
53. He knew the mystic lore of Mṛtasañjīvinī1 whereby1 601
he could resuscitate the Dānavas who died on being struck by the Devas. This secret lore was inaccessible to other sages.
54. It was he who composed the treatise on politics called after him Auśanasa or Śukra-niti-sāra which enabled kings to regain their lost kingdom. Even today all the kings follow it and rely on it.
55. That great sage arrived at the hermitage. On entering it he saw them all in the same miserable plight overwhelmed with sorrow.
56. On seeing Bhṛgu, the original sire of their family, they joyously stood up, honoured him and offered hiṃ the most excellent seat;
57. The great sage congratulated and blessed them all. He asked them—“What has happened here?” They narrated everything to him.
58. On hearing it, Bhṛgu who was conversant with Mantras, immediately took some water. Repeating the mantra of Sañjivini Vidyā he sprinkled (Jamadagni’s) body and chanted this.
59. “If the prowess of my performance of sacrifice and Tapas (penance) is auspicious, let this (sage Jamadagni) come to life thereby. Let him get up like one who had gone to sleep”.
60. As soon as this auspicious statement was uttered by Bhṛgu of perfectly righteous activities, the son of Ṛcīka (i.e. Jamadagni) got up like another Bṛhaspati himself.
61. On seeing Bhṛgu, his own respectable grandfather1 standing there, O king, he bowed down to him devoutly. With palms joined in reverence he said—
62-65. I am blessed. I have realized the fulfilment of my duties. My life is fruitful as I am able to see your feet to which Suras and Asuras offer obeisance O holy lord, bestower of honour. What service shall I render unto you? O holy lord, be1 602
pleased to sanctify your own family by means of drops of water from your own feet.”
After saying this, he joyously applied the Arghya brought by Rāma immediately to wash his feet. With devotion, the noble-minded Jamadagni bent down his neck and sprinkled that water on his head along with the members of his family.
66-67. After honouring him duly he humbly asked Bhṛgu:—
“O holy lord, why the sin has been committed by that wicked king—that king to whom I extended my hospitality perfectly well in accordance with the injunctions thinking that he was a good man? O highly intelligent one, why did the wicked man did so?
68. On being asked thus, O king, the intelligent sage Bhṛgu, the omniscient holy lord, meditated and thought for a long time and explained the reason.
69. Listen, O highly fortunate and dear one, listen to the cause of this act whereby, O sinless one, he committed an evil offence towards you, the omniscient one.
70. He had been cursed formerly by Vasiṣṭha1 for the sake of his destruction as follows: “O deluded one, your power and vigour will be destroyed on account of your offence against a Brāhmaṇa”.
71-73. Therefore, how can the sage’s words be otherwise? This Rāma will attack that leading king of great vigour, forcefully, O sage of long powerful arms. He has already vowed thus—“O mother, since, being overwhelmed with sorrow, your chest has been struck by you twenty-one times1 603
in front of me, I shall make the earth rid of Kṣatriyas twenty-one times”.
74. Hence, though he may be warded off continuously by you, his father, O bestower of honour, he will surely carry it out with all his might, due to the force of the inevitable future.
75-76. That king of great fortune had been a devoted servant of old people. He is of great intelligence having acquired his wisdom from Dattātreya, a part of Lord Viṣṇu. The noble-souled king is a direct devotee of Lord Viṣṇu too. There will be sin in killing him.
After saying thus, O great king, Bhṛgu, the son of Brahmā, the great scholar went back the way he had come (awaiting) the revolution of time in the future.
1. O highly fortunate son of Brahmā, recount unto me the activities of Paraśurāma. What did that highly vigorous sage do, when he got extremely enraged by the act of the king?
2. After that highly fortunate sage Bhṛgu had departed, the infuriated sage Rāma who was devoted to his father, spoke thus, having hevy sighs again and again.
3. Alas, see the foolishness of king Kārttavīrya who has strayed to the evil path. Deliberately he has committed an attempt to murder a Brāhmaṇa.
4. I believe that the Fate is very powerful, for the embodied beings are deluded by its influence and all of them thereby commit good and evil actions.
5. Let all the sages hear (as witness) the vow that is taken by me. I shall avenge my father by killing Kārttavīrya in the battle.
6. Even if the king were to be defended by Indra and other Devas as well as by Dānavas, I shall certainly kill him. It won’t be otherwise.”
7. On hearing the words thus spoken by Rāma, the noble-souled sage Jamadagni said to his son who had spoken so boldly and daringly.
8. Listen Rāma. I shall recount the eternal virtue of good men. On paying heed to this, all men become virtuous.
9. Good persons of exalted fortune who are desirous of ultimate freedom from the worldly existence, do not become excessively furious with anyone, although they are condemned and beaten.
10. Those ascetics of exalted fortune exercise full control over their sense-organs. To such men of perpetual good actions are the worlds of never-ending pleasure.
11. He who is beaten with sticks and other things and who is reproached by words by wicked men does not become agitated, is glorified as a Sādhu (i.e. a good and great person).
12. He who retaliates by beating a person who beats him is not a Sādhu. He is a sinner. We are Sādhus and Brāhmaṇas who have attained a venerable status, due to forbearance.
13. A very great sin may result if the king is slain, O dear one: Hence, I restrain you now. Accord forgiveness and perform a penance.”
14. After understanding fully what had been commanded thus by his father, O prince, Rāma, the suppressor of enemies, spoke to his father habitually inclined to forget and forgive.
15. O dear father of great intellect, listen now to my humble submission. Peace and restraint have been advocated by you for Sādhus of noble souls.
16. That procedure of peace and restraint should be directed towards good men, men in pitiable conditions and elderly men by people who consider them as godly. But this restraint cannot be one that yields happiness when directed towards men of evil actions.
17. Hence, Kārttavīrya should be slain by me. O venerable one, permit me. Let me fulfil my enmity (let me take proper revenge)
18. “Listen to my words attentively, O Rāma, O highly fortunate one. You shall act in accordance with the inevitable future. It cannot be otherwise at all.
19. Go to god Brahmā from here. Ask him, O dear one, what is conducive to your welfare and what is not. You shall do what that holy lord says. There is no doubt in this.”
20. On being told thus, that highly intelligent sage bowed down to his father and went to the world of Brahmā where ordinary people have no access at all.
21. He saw the world of Brahmā made of gold. It had the ramparts of gold. It was embellished with pillars studded with jewels.
22. There he saw Brahmā of unmeasured prowess, seated on a beautiful throne set with gems and jewels. He was adorned with ornaments set with gems and jewels.
23. He was surrounded by leading Siddhas and sages engaged in meditation. He was gaily and smilingly watching the dance of Vidyādhara damsels.
24. He saw Brahmā, the giver of benefits of penance, the lord and creator of the worlds, meditating on the perfect Brahman, with perfect mental control.
25. He was continuously expounding the secret yogic science to the groups of devotees. On seeing that unchanging lord, the leading member of the family of Bhṛgu devoutly bowed down to him.
26. On seeing Rāma with his head bent down, he congratulated and blessed him and enquired about his happiness—“O dear child, what have you come here for?”
27. On being asked by the Creator, Rāma recounted everything from the beginning, the interlude of Kārttavīrya and his noble-souled father.
28. On hearing everything, O bestower of honour, Brahmā who had already understood everything, spoke to the highly righteous Rāma something that would ultimately lead to happy consequences.
29. “Difficult to accomplish indeed is the vow that you have taken out of anger. O Brahmacārin, this creation originates, due to the grace of the Lord.
30. It was with very great stress and strain that the Universe was created by me at His behest. The vow that you have taken is destructive of the same.
31. You wish to make the Earth rid of kings twentyone times on account of the fault of a single king, as well as the discomfiture of your father.
32. The eternal creation along with the Brāhmaṇas Kṣatriyas, Vaiśyas and Śūdras has come out of Hari and merged into him again and again.
33-36. Your vow will be non-futile on account of this early law of the Universe1 Or if you think that you are to achieve your object with your own endeavour, go to Śiva’s world and take the permission of Śiva. On the Earth there are many kings who are the followers of Śaṅkara. Without the permission of the great god who is powerful enough to kill them as they wear the coat of Mail, have Śaktis (divine javelins) inaccessible to others. Strive to attain the seed of victory conducive to happiness. If the right means is to be used all endeavours become successful.1 604
37. O dear boy, take from your preceptor Hara, a Kavaca1 (coat of mail) having the Mantra of Śrīkṛṣṇa. The splendour of Viṣṇu is difficult to be transgressed but Śiva’s power will conquer it.
38. The Kavaca named Trailokya-Vijaya (conquest of the three worlds) is extremely miraculous and wonderful. By pleading and entreating to Śaṅkara somehow try to get this (Kavaca) which is difficult to be obtained.
39. Delighted by your good qualities, the compassionate lord who endears himself to those who are in a wretched condition, will definitely give even the divine Pāśupata missile without any doubt.
1. On hearing the words of Brahmā, Rāma became much delighted in his mind. After bowing down to the preceptor of the Universe, he went to Śiva’s region.
2. It was a hundred thousand Yojanas (1 Yojana—12 km) above the world of Brahmā. It was different from it. It was difficult to explain or describe it clearly. It could be approached only by Yogins and was greater than the greatest.
3. Vaikuṇṭha was to the right of it and the world of Gaurī was to the left. The world of Dhruva was beneath it. It was higher than all the worlds.1 1 605
4. Rāma who could go there due to the power of his penance, saw the world of Siva which was unparalleled and which was full of many things generating curiosity and wonder.
5. Leading Yogins, Siddhas, auspicious and holy Pāśupatas (Devotees of Paśupati i.e. Śiva) etc. live there. So also people of quietude, devoid of enmity and having the meritorious benefits of austerities of ten million Kalpas.
6. It was rendered splendid by pārijāta and other divine trees as well as wish-yielding cows, the Kāmadhenus. It had been created by Śaṅkara, the Yogin, by means of his yogic power, out of his own will.
7-8. It was so wonderful that it had never been seen even in his dream by Viśvakarman, the preceptor of all artisans and craftsmen. It was rendered splendid by hundreds of divine lakes beautified by rubies. It was very beautiful, being equipped with altars studded with gems and surrounded by golden rampart walls.
9. It was very lofty touching even the sky. It was as white and clean as milk. It had four gateways. It was rendered splendid by gem-set altars and daises.
10. It was endowed with gemset1 (lit. red) flights of stairs, and gemset pillars and doors having different wonderful paintings. It was beautified by various fascinating articles and fittings.
11. There was a beautiful abode in the middle, rendered splendid by the principal gateway. Rāma of virtuous soul saw it. He appeared to have come across something very wonderful.
12-14. He saw two gatekeepers of terrifying forms there. Their teeth and mouths (or faces) were very frightful. Their eyes were deformed and reddish in colour. They resembled mountains that had been burnt (and hence black). They had great strength and exploit. They had bedecked themselves with holy ashes. Their garments were the hides of tiger. They held Triśūlas (tridents) and Paṭṭiśas (spears with sharp edges). They
were brilliant with Brahminical splendour. On seeing them he felt a bit afraid in his mind. He spoke thus humbly—
15. “I bow down to you two, O Lords. I have come here to see lord Saṅkara. It behoves you to let me in after obtaining the permission of the Lord.”
16. On hearing his words, those two followers of the lord went in and got permission of Śiva. Then they gave him permission to go within.
17-18. On getting their permission, he joyously entered the harem. The Brāhmaṇa saw a beautiful assembly hall filled with groups of Siddhas. On seeing this hall of the lord filled with many fragrant scents, he was surprised and awestruck. There he saw Śiva, the quiescent moon-crested lord with three eyes.
19. His hand appeared rendered splendid by a trident. He had excellent garment of tiger’s skin. His limbs were smeared with holy ashes and made beautiful. A serpent served the purpose of sacred thread.
20. He was delighted in His own self. All his desires had been perfectly realized. He had a lustre equivalent to that of ten million suns. He had five heads and ten arms. His person was ever eager to bless the devotees.
21. He was expounding true knowledge and yogic principles to the Siddhas by means of the Tarka-Mudrā (i.e. esoteric gesture by means of fingers to indicate arguments). He was joyously being eulogised by leading Yogins and Pramathas.
22. He was encircled by Bhairavas, Yogins as well as Rudras. On seeing Him, Rāma bent down his head (in reverence) with very great joy.
23-24. On seeing Kārttikeya to His left, Gaṇeśvara (i.e. Gaṇapati) to the right, Nandīśvara, Mahākāla and Vīrabhadra in front of him and the hundred-armed Durgā on his lap, he bowed down to her too. Thereafter, the scholarly sage began to eulogise the lord in faltering convulsive speech (overwhelmed with emotions):
25. “I bow down to Lord Śiva, Īśāna, the eternal (imperishable) all-pervasive lord, lord Ugra with serpents for
his ornaments, the lord dazzling with the garland of human skulls.
26. I know you as that lord of all the worlds, who creates, sustains and annihilates the worlds, who assumes the forms of Brahmā and others, who is the eldest of all and who is an ocean of mercy.
27. I bow down to that lord who is beyond the pale of speech and mind; whom even the Vedas are not competent to eulogise; who cannot be realized through knowledge and intellect and who has neither form nor shape.
28. I bow down to that lord who is greater than the greatest and whom Indra and other Devas, the sages, the Manus and the Asuras do not understand in reality.
29. I bow down to that lord who is identical with the Universe, by whose minutest part all the worlds consisting of the mobile and immobile beings are created, and in whom all of them get merged once again.
30. I bow down to Hara that great lord from whose slightest anger bursts forth that fire which bums down everything including the upper worlds as well as the Nether worlds.
31. The following eight Mūrtis1 (forms of Śiva) are worthy of being worshipped by the entire world viz. the Earth, wind, fire, water, ether, Yqjvan (sacrificial priest), moon and sun. I bow down to that Yajña (the lord identical with Yajña).
32. I seek refuge in that lord who has the form of Kāla (Time, god of death), who is the primordial creator of the Universe in the form of Kāla; who is the protector (of the Universe) by assuming a separate form and by being identical with the universe, and who in the end annihilates everything by assuming the physical form of Rudra.”1 606
33. After saying this, sage Bhārgava joyously and enthusiastically fell down near his (Śiva’s) feet. The ocean of mercy (the lord) sportingly lifted him up with his left hand and placed his right hand on his head.
34. He eagerly congratulated and blessed him. He placed him in front of Gaṇeśa. With his eyes wet with compassion, the lord who fulfils the desires of everyone, glanced at his wife Umā and spoke.
35. “O boy, who are you? In whose family were you born? What is the purpose for which you have come here? Tell us about it. Delighted by your devotional attitude, I shall grant whatever you have in your mind.”
36. On being told thus eagerly by the able-souled Hara, the dispeller of the distress of the whole Universe, (the scion of the family of) Bhṭgu, once again bowed down to the lord of the Devas, the preceptor, the ocean of mercy and spoke immediately.
37. O lord, I am born as the son of Jamadagni in the family of Bhṛgu. My name is Rāma. I seek refuge in you, who are worthy of being honoured by the whole universe.
38. O lord of the Universe, fulfil my cherished desire for the work of which I have come to your presence, O lord.
39. Jamadagni, my father, O lord, accorded hospitable reception to king Kārttavīrya who had been on a hunting expedition.
40. Out of greed that silly and foolish king struck that sage down by using force. On seeing him killed, the cow went away to the world of cows.
41. Without feeling any remorse for the death of my innocent father the king returned to his city. Afterwards, my mother lamented very bitterly.
42. On coming to know of it, our great-grandfather Bhṛgu who is aware of the events of the world, came there, O great lord. Indeed I too came back from the forest.
43. After consoling the extremely distressed brothers of mine along with me and my mother, that sage who is conversant with Mantras resuscitated my father back to life.
44. Before the arrival of Bhṛgu, I had been highly infuriated by the grief of my mother. Consoling my mother, O lord, I had taken a vow.
45. Since her chest had been beaten twenty-one times by my mother, I will rid the earth of Kṣatriyas as many times.
46. This is the vow. Lord of the Universe, Mahādeva will fulfil it. Hence, O lord, I have come to your presence.
47. On hearing these words of his and glancing at the face of Durgā, Hara remained absorbed in thought for a moment with his face bent down.
48. In the meantime surprised as she was, Durgā laughed a lot, O great king and said to Bhārgava who was bent on wreaking revenge.
49. “O ascetic, O son of a Brāhmaṇa, out of anger you wish to make this Earth devoid of kings twenty-one times. Great indeed is your daring rashness, O boy.
50. Without any weapon you wish to kill Arjuna, the king with a thousand arms, by whom even Rāvaṇa was contemptuously discomfited by a sportive knitting of his eyebrows.
51. To him the coat of mail of Lord Viṣṇu had been given as also the Śaktī (Divine javelin) of excessive potentiality. How do you aspire to kill him?
52. Lord Śaṅkara, the ocean of mercy is competent to make it otherwise. None other than Śaṅkara, dear son, can carry out a noble deed.”
53. Thereupon, after obtaining the consent of the goddess (by the previous hint) Lord Śambhu, the ocean of mercy addressed these gentle words to the son of Jamadagni.
54. From today onwards O Brāhmaṇa, you shall be like Skanda to me. O highly intelligent one, I shall give you the divine coat of mail and teach you the mantra thereof.
55. Due to its favour, you will sportingly kill Kārttavīrya and make the earth devoid of kings, twenty-one times.”
56-61. After saying this, Śaṅkara taught him the Mantra (esoteric formula) that is extremely difficult to obtain and the following weapons etc. viz.—extremely miraculous coat of mail named Trailokyavijaya; the Nāgapāśa (Serpentine noose), (missiles like) the Pāśupata, the Brahmāstra which is very much inaccessible, Nārāyaṇāstra, the Āgneya (Arrow with the fìregod as deity), the Vāyavya (of the wind god), the Vāruṇa (of Varuṇa the ocean-god), the Gāndharva, the Gāruḍa, the extremely wonderful weapon Jṛmbhaṇāstra, the mace, the Śakti, the Paraśu (Axe) the trident and the excellent Daṇḍa (baton).
On receiving all these weapons Rāma became delighted. After bowing down to the quiescent Śiva, Durgā, Skanda and Gaṇeśvara and circumambulating them Rāma went to the excellent holy centre Puṣkara.1 After mastering the technique of the Mantra conferred by Śiva and Kavaca (the excellent coat of mail,) the scion of the family of Bhṛgu fulfilled his task. After killing Kārttavīrya along with his army and the entire family he returned. The leading member of the family of Bhṛgu went to the abode of his father.
1. A holy place six miles from Ajmer (Rajasthan). There are three Kuṇḍas called Jyeṣṭha, Madhyama and Kaniṣṭha. The Sarasvatī is credited to have filled these Kuṇḍas for her father Brahmadeva vide infra ch. 35.
38-44.
1. Everything glorified by you, O holy lord, O excellent sage has been heard. Recount to me the Kavaca (Protective Mantra) which grants the conquest of the three worlds, everywhere.
2. Listen, O dear one, I shall recount to you the extremely miraculous Kavaca. I shall teach you the Mantra also that bestows spiritual attainment and which always brings happiness to those who aspire to achieve it and practise it.
3. At the end of the word Gopījana one shall utter the word Vallabhāya. Ending with Svāhā, this great Mantra (viz. Gopījana-Vallabhāya Svāhā meaning ‘Svāhā unto the lover of cowherdess folks’) often syllables is the bestower of worldly pleasure as well as salvation.
4. The sage of this Mantra is Sadāśiva. Paṅkti is cited as the metre with ten syllables in a quarter) Kṛṣṇa is mentioned as the deity. Its utilization is for the achievement of everything.
5-6. The sage of the Kavaca named. Trailokyavijaya is Prajāpati. The metre is Jagati (a metre with twelve syllables). The deity is Rājeśvara himself. It is proclaimed that its utilization is in the attainment of the conquest of the three worlds. Let the Praṇava (i.e. Oṃkāra) protect my head.1 Obeisance to Śrīkṛṣṇa always.
7-8. Let him ever protect my forehead. Svāhā unto Kṛṣṇa. O Kṛṣṇa, let this protect my eyes. Let (the Mantra) Kṛṣṇāya svāhā (protcet) the pupil of the eye ‘Haraye namaḥ’ (Obeisance to Hari), let this ever protect my brow. Oṃ Govindāya Svāhā, let this always protect my nose.
9. ‘Obeisance to Gopāla’; let this Mantra always protect my cheek. ‘Klīṃ, obeisance to Kṛṣṇa’. Let the wish-yielding Kalpa-tree protect my ears.
10. ‘Śrīṃ, obeisance to Kṛṣṇa’, let this always protect the pair of my lips. Oṃ Svāhā unto Gopīśa, let this protect the row of my teeth.
11. Let this Mantra of three syllables viz. ‘Śrīkṛṣṇa’1 1 607
always protect the cavity within the row of my teeth’ (Let the Mantra) ‘Svāhā unto Śrikṛṣṇa’ protect my tongue always.
12. ‘Svāhā unto Rāmeśvara (prob. Rāseśvara).’ Let this always protect my palate. ‘Svāhā unto Rādhikā’s lord’. Let this always protect my neck (throat).
13. ‘Obeisance to the lord of the group of cowherdesses’. Let this always protect my neck. ‘Oṃ Svāhā unto the lord of the cowherds’, let this always protect my shoulders.
14. ‘Obeisance to the Lord in the guise of a boy, Svāhā (to Him), (let this Mantra) protect my back. ‘Obeisance to Mukunda’; let this Mantra always protect my belly.
15. ‘Hrīṃ Śrīṃ Klīṃ, Svāhā unto Kṛṣṇa’; let this always protect my hands, ‘Oṃ obeisance and Svāhā unto Viṣṇu’, let this protect the pair of my arms.
16. ‘Oṃ Hrīm, Svāhā unto the Lord’, let this protect the row of my nails. ‘Obeisance to Nārāyaṇa’; let this protect the cavity beneath the nails of mine.
17. ‘Oṃ Hrīṃ Śrīm obeisance unto Padmanābha; let this protect always my navel. ‘Oṃ Svāhā unto the lord of all’, let this always protect my hairs.
18. ‘Obeisance to Kṛṣṇa, Svāhā (unto him)’, let this even protect the Brahmarandhra (the aperture on the crown of the head, the outlet for the soul at the time of death). ‘Oṃ Svāhā unto Mādhava’, let this always protect my forehead.
19. ‘Oṃ Hrīṃ Śrīm obeisance to the lord of Rasikas’ (those who appreciate beauty and enjoy pleasure)’, let this always protect my waist. ‘Obeisance to the lord of cowherdess-folk’. Let this always protect my thighs.
20. ‘Oṃ, obeisance to the destroyer of the Daityas, Svāhā (unto Him)’ let this (Mantra) protect my knees. Let the Mantra ‘Unto the son of Yaśodā ending with Namaḥ (obeisance) protect my calfmuscles.’
21. Let (the Mantra) ending with ‘Svāhā unto the person who is fond of beginning the Rāsa dance’ protect my modesty and bashfulness. Let (the Mantra), ‘Svāhā unto the lover of Vṛndā’ protect my limbs.
22. Let Kṛṣṇa wholeheartedly protect me always in the
East. Let the lord of Goloka (the world of the cows) himself protect me in the South-East quarter.
23. Let (the lord) in the form of perfect Brahman protect me in the South-West. Let Hari protect me in the West.
24. Let Govinḍa protect me in the North-West. Let Rasikeśvara (Lord of those who enjoy aesthetic pleasure) protect me in the North. Let the lord who sports about in the forest of Vṛndāvana protect me always in the North-East.
25. Let the intimate beloved of Vṛndā protect me always from above. Let the extremely powerful destroyer of Bali protect me always from below.
26. Let Nṛsiṃha (Man-lion) protect me always in water, ground and the atmosphere. Let Mādhava himself protect me during sleeping and waking hours.
27-28. The immanent soul of everyone is unattached—let that lord protect me from all sides.”1
Thus, O king, the Kavaca named Trailokyavijaya of the great lord has been recounted to you. It destroys all sins. This has been heard by me directly from Śiva. It should not be mentioned to any ordinary person.
29. He who, after duly worshipping the preceptor, wears the Kavaca (i.e. this amulet) round his neck or on the right arm, is undoubtedly Viṣṇu himself.
30-32. Wherever the aspirant devotee of the Kavaca lives, goddess of speeeh and goddess of fortune too stay there. If a man attains this perfect Kavaca he is undoubtedly a Jivan-mukta (a soul liberated while alive). Surely he shall obtain the benefit of worship performed for ten million years.
Thousands of Rājasūya sacrifices, hundreds of Vājapeyas, all types of great charitable gifts and the circumambulation of the entire Earth do not deserve even a sixteenth part of this Trailokya-vijaya,1 608
33. Holy rites, fasts and other religious observances, the self-study of the Vedas, the repetition of the Vedic Mantras and the holy dip in all pilgrim centres and sacred rivers do not deserve even a fraction of this (Kavaca).
34. If a person attains the Kavaca perfectly, he shall certainly attain everything viz. the status of a Siddha, immortality and the status of an attendant of Śrīhari.
35. He who reapeats the Mantra a million times shall achieve the mastery of the Kavaca. If one has achieved the mastery of the Kavaca he shall certainly be victorious.
36. A kingdom may be given away, even head may be dispensed with, the very vital airs may be given over, O King. But, O dear one, this Kavaca should not be given away even in an emergency.
37. Understand this, O Sun of the family, that this has been revealed to you for the purpose of protecting all these (?) and also because you have carried out my behest. Be an Emperor by wearing this Kavaca.
1. “O highly fortunate son of Brahmā, great is the favour done to me because this Kavaca, devoid of any deficiency, has been revealed to me.
2. I have been blessed by Aurva because it was through his favour that I learnt how to discharge missiles. Now, O holy lord, I have become the object of your grace.
3. O preceptor, recount to me in detail how the heroic king Kārttavīrya was slain by Rāma, the leading member of the family of Bhṛgu.
4. That king enjoyed the favour of Datta and Rāma that of Śiva. How did these two heroes come together in the battle, O preceptor?
5. “Listen O king, I shall recount to you the story of king Kārttavīrya and the noble-souled Rāma—the story that dispells sins.
6. After receiving the Kavaca and the Mantra directly from the preceptor, Rāma began to practise the same with great devotion.
7. Rāma stayed at Puṣkara for a hundred years regularly sleeping down on the bare ground, devoted to the performance of the Sandhyā prayers and bath three times a day, and never remaining languid.
8. Everyday, O king, Akṛtavraṇa, brought materials of worship such as sacrificial twigs, flowers, Kuśa grass etc. from the forest and gave them to Rāma, the member of the family of Bhṛgu.
9. Rāma, the most excellent one among intelligent persons, was continuously absorbed in meditation. He thus propitiated lord Kṛṣṇa the destroyer of sins.
10. As he continued his worship and his perpetual meditation, O king, a hundred years elapsed.
11. Once, O great king, Rāma the great sage went to the middle Puṣkara for taking bath. There he saw an excellent miracle.
12. A stag came there running accompanied by a hind. He was being chased by a hunter. He was extremely afflicted and distressed by the heat.
13. He was thirsty, O highly fortunate one, and was eager to drink water. Even as Rāma was watching, he came to the bank of the lake.
14. The hind came afterwards. She was frightened and her eyes were tremulous due to fright. Both of them drank water with auspicious minds.
15-16. By that time, the hunter also came there holding up the bow and having an arrow in his hand. On seeing Rāma,
the delighter of the members of Bhṛgu’s family remaining there along with Akṛtavraṇa, he stood there with his eyes fixed far off. Afraid of the scion of the family of Bhṛgu, he then thought thus.
17. “This Rāma is a great warrior. He is capable of destroying wicked persons. How can I kill the stag and the hind hunted by me, when he is within sight.”
18. Occupied with this thought, O excellent king, he remained there itself frightened in his mind on account of Rāma.
19-22. On seeing the pair of deer drinking water as though terribly frightened, the intelligent Rāma began to conjecture. “What is the cause of fear here? There is no roar of a tiger here, nor is the hunter in sight. What is the reason whereby these two are anxious and afraid and have tremulous eyes due to fright.
Or the very species of deer has by nature tremulous eyes due to fright. Therefore, these two even while drinking water look around with roving frightened eyes.
There is no reason here sufficient enough to make them agitated, but they are trembling with fear and sorrow because all their limbs are exhausted and fatigued and they appear shaking and trembling.”
23. On thinking thus, Rāma the intelligent sage stood in the middle Puṣkara lake accompanied by his disciple, while they too continued to stand there.
24. After drinking water they resorted to the shade of a tree. Even as they continued to look at the noble-souled Rāma, they carried on their joyous dialogue.
26. Even if the hunter were to come here and strike at us, he will be reduced to ashes on being merely glanced at by, the sage.”
27. When these words were uttered by the hind who was pleased to see Rāma, the stag too was delighted. He said to his beloved.
28. “O highly fortunate and graceful lady, what you say is true. I too know the potentiality of the extremely noble-souled Rāma.
29. That disciple Akṛtavraṇa who is seen at his side has been fortunate enough to be protected from the clutches of a tiger by this Rāma. He had been greatly agitated due to the terrorising tiger.
30-31. This Rāma, O highly fortunate lady, is the youngest son of Jamadagni. On seeing his father insulted by Kārttavīrya, he had become infuriated. He took then the vow of exterminating kings. In order to get it fulfilled, he had formerly gone to the world of Brahmā.
32. Brahmā had commanded him, “Go to the region of Śiva.” On receiving his behest, this sage went to the presence of Śiva.
33-34. He recounted to him all the incidents concerning the king and his father. Mahādeva, the merciful lord, honoured the scion of the family of Bhṛgu and gave him the excellent Mantra and the unbreakable Kavaca of Kṛṣṇa, his own pāśupata missile as well as other sets of missiles too.
35. He joyously bade farewell to him, after giving the weapons eagerly and with due regard. O gentle lady, he has come here eager to practise the Mantra.
36-37. This righteous sage of good intellect repeats (the Mantra of) Kṛṣṇa’s Kavaca everyday. Thus, this noble-souled sage has spent a hundred years practising the Mantra. But, O gentle lady, it has not been fully mastered. There is one adequate reason in his matter.
The quality of Bhakti (Love of God) is considered to be threefold:
38-40a. The three types of devotion are (1) Uttamā (the highest) (2) Madhyamā (the middle one) and (3) Kaniṣṭhā (the lowest). O lady of tremulous eyes.
The devotion of the following persons is of the highest type viz. Śiva, Nārada, noble-souled Śuka, saintly king Amba-
rīṣa, Rantideva, Māruti (i.e. Hanumān), Bali, Vibhīṣaṇa, noble-souled Prahlāda, Gopīs (i.e. cowherḍesses of Vṛndāvana) and Uddhava.
40b-42a. The devotion of the middle type, O lady of splendid eyes, is that of the leading sages such as Vasiṣṭha and others, as well as Manu and others.
In regard to other people, it is of the lowest type.
Rāma has only this middle type of devotion, though he is always devoted to the control of all sense-organs and worships the lord of cowherḍesses. Hence, he has not realized, the Mantra.”
42b-43. “On being told thus, that hind who had been delighted in her mind, immediately asked her husband ābout the characteristics of devotion that yields love.
“Well done, my darling, O highly fortunate husband, your words are divine. How did you get such perfect knowledge as this. Tell me that now.”
44-46. “Listen, O my beloved of high fortune. Perfect knowledge is caused by meritorious deeds. That merit has. accrued to me today, due to the vision of Bhārgava.
This scion of the family of Bḥṭgu is a meritorious soul. He is a devotee of Kṛṣṇa. He has conquered the sense-organs. He always serves his preceptor. He has enthusiastic eagerness-in the performance of the holy rites—Nitya (daily) and Naimittika (occasional). Hence, on seeing him today, O lady of brilliance I have attained perfect knowledge.
47-48. This knowledge indicates the auspicious and inauspicious aspects of all the living beings existing in the three worlds. The story of noble-souled Rāma became known to me only today. It yields merits unto those who listen. It dispels their sins. Whatever Rāma is going to do is also known to me.
49. Even in millions and millions of years, the Kavaca will not be realized along with its Mantra without the Uttamā (highest) type of devotion that has been mentioned by me.
50-51. If this scion of the family of Bhṛgu, O gentle lady, gets the blessings of Agastya, he can understand the Stotra (Prayer) named Kṛṣṇa-Premāmṛta which accords excellent devotion. After understanding it, he will attain the spiritual result of the Mantra and the Kavaca. That sage has already understood the real inner meaning. He is merciful and accords freedom from fear. He will surely instruct him in the knowledge of reality that yields joy.
52-55. Through the prayer named Kṛṣṇapremāmṛta in which the whole life-story of Śrīkṛṣṇa is told through names and which he will learn from this sage (i.e. Agastya) of great intellect, Rāma can realize the Kavaca and Mantra. Having realized it, he will kill the ruler of Haihaya along with his sons, ministers, friends, armies and vehicles. O beloved, he will make the earth devoid of kings twenty-one times.”
After saying this, O king, to the hind the stag stopped. Then he knew the reasons for his own status of being a stag.
1-3. O sage, the knower of the great reality, expert in the matters concerning meditation and spiritual knowledge, minds engrossed in devotion to the lord have been blessed by you, because you narrate good stories, O highly fortunate one. Recount to me in detail what the hind asked her lord after hearing directly from the stag Bhārgava’s entire activities
in the past, present and future along with the story of Nārāyaṇa.
4. Listen, O king, I shall narrate the great story of the stag. The knower of the real principle that he was, he explained to her everything asked by her.
5. After hearing the story of the noble-souled scion of the family of Bhṛgu, she, out of reverence, asked her husband once again, matters and principles of perfect knowledge.
6. “Very very excellent, O highly fortunate one. Undoubtedly you have realized your desires because by seeing him (i.e. Bhārgava) you have acquired perfect supra-seṇsuous knowledge.
7. Therefore, tell me everything concerning yourself and me. O lord, tell me the reason, the invisible result of our actions whereby we have been born in the species of lower animals.”
8. On hearing this speech of his beloved, that stag himself narrated in detail the life story of the hind and himself.
9. “O my beloved of great fortune, hear how we attained the status of a deer. In this world, O highly fortunate one, it is our innate disposition that is the cause of our worldly existence.
10-11. It is the cause of the worldly existence of a Jīva (living being) and that comes into the path of Remembrance due to the activities whether good or bad (done in the previous birth). Formerly, in the land of the Draviḍas, in a family of Brāhmaṇa endowed with different kinds of luxurious assets,
I was born. They belonged to the Gotra (spiritual lineage) of Kauśika. My father was Śivadatta by name. He was an expert in all sacred lores.
12-13a. Four of us were born as his sons. We were excellent Brāhmaṇas. The eldest was Rāma, his younger brother was Dharma and his younger brother was Pṛthu.
I was born as the fourth son, darling. I was well known as Sūri.
13b-14a. Śivadatta of great fame, performed the sacred thread ceremony of all in due order. He taught us all the Vedas along with their ancillary subjects and esoteric doctrines.
14b-15a. All the four of us were eagerly devoted to the study of the Vedas. We were absorbed in the service of the preceptor. We were enthusiastic in acquiring knowledge.
15b-16a. Every day it was our duty to go to the forest and fetch fruits, water, sacrificial twigs, Kuśa grass and clay. After fetching them, we handed them to our father and then started our study of the Vedas.
16b-17a. Once, all of us came ṭo a mountain named Audbhida, in the forest. It was situated on the banks of the river Kṛtamālā, O lady of tremulous eyes.
17b-18a. Early in the morning, we all took our bath in. the great river. With delighted minds, we offered water libations, performed Japas (chanting of holy names) and climbed the excellent mountain.
18b-20. It was full of these trees: viz. Sālas (i.e. the Sal tree), Tamālas (Xanthocymus epictorius), Priyakas (Chironjia sapida), Panasas (the jack fruit tree), Kovidārakas (Bauhinia variegata), Saralas (pine trees) Arjunas (terminalia elatagabra), Pūgas (Areca palms), Kharjūras (Date Palm trees), Nārikelakas (Coconut trees), Jambūs (Rose apple), Sahakāras (A kind of mango trees), Kaṭphalas1 Bṛhatī trees (a medicinal tree) and many other trees of various kinds, trees that gave everything to others, that had cool shades and that echoed with the chirping sounds of different kinds of jovial birds.
21. The mountain was frequently resorted to by tigers, lions, bears, rhinoceroses, musk-deer, very big elephants, the1 609
fabulous eight-footed animals, Śarabha and others lurking in their dens.
22. It had many flowering plants such as Mallikā (jasmine), Pāṭalā (the trumpet flower), Kunda (another variety of jasmine), Karṇikāras, Kadambakas (Naticlea cadamba) and other flowers—all sweet-scented having their pollen-powder scattered everywhere by the wind.
23. The mountain appeared to be scraping the sky out of curiosity, by means of its peaks, blue, yellow, white and red in colour, on account of the various gems and jewels scattered there.
24. It was as it were roaring with the loud rumbling sounds of its springs and rivulets which, coming out of their hollow crevices, fell down from very great heights. It was infested with various animals such as tiger etc.
25. There, our eyes were attracted by diverse curious scenes and we the brothers did not remember even ourselves. We got separated from one another.
26. In the meantime, O darling, a thirsty hind came there, desirous of drinking water at the top of the waterfall.
27. Even as she was drinking water, an extremely terrible tiger came there by chance and seized that frightened hind.
28. Seeing the seizure of that hind, I became frightened and I fled. The place being rugged and steep I fell down and died remembering the hind (at the time of death).
29. That hind too died and was born again as you, O darling. Remembering you, I was reborn as a stag. I do not know where my elder brothers have gone.
30. This story concerning you and myself has come to my memory. Listen, O gentle lady, I shall tell you the past and the future.
31. The hunter who pursued us so closely but kept back far away being afraid of Rāma, has now been devoured by a lion.
32-33. Having given up his life, he will go to heaven, due to his act of refraining from killing us. Water has been drunk by us both here in the middle Puṣkara. This scion of the family
of Bhṛgu, who has directly assumed the form of Viṣṇu, has been seen by us. Therefore, the sin committed in many births has been destroyed.
34. We shall see Agastya and hear prayer that yields our goal. Hence, we shall go to those auspicious worlds after reaching which one will never bewail (i.e. one is free from sorrows and miseries).
35. After saying this to his beloved hind that stag of pleasing appearance, stopped talking. Looking at Rāma without any agitation, he became delighted in his mind.
36-37. In the company of his disciple, Bhārgava heard what was being recounted by the stag. He became surprised, O leading king. He decided in his mind to go to the hermitage of Agastya, accompanied by Akṛtavraṇa. Being much delighted he started immediately after taking bath and performing the daily round of routine duties.
38. While going along his path, the hunter was seen lying dead at the attack of the lion, by the noble-souled Rāma who was surprised.
39. After going more than half a Yojana (1 yojana=12 Km.) towards the lower Puṣkara, he took bath and performed the midday Sandhyā rites with great joy.
40. Even as he was pondering over what was conducive to his own welfare as mentioned by the stag, the pair of deer too came closely behind him.
41. Drinking water at the Puṣkara lake and sprinkling water over their bodies, the stag and the hind came in front of the hermitage of Agastya even as Rāma was glancing at them with surprise.
42. Seeing Puṣkara involved in bad condition(?) the lofty-minded Rāma concluded his Sandhyā rites and proceeded toward Agastya’s hermitage.
43-44. After going (to the holy spots such as) Viṣṇu’s steps, the Kuṇḍa (sacrificial pit) of the Nāgas (serpents, elephants) established by the seven sages (?), he performed Ācamana rite with its pure waters and went to Agastya’s abode where, O king, the Sarasvati (? river), the daughter of Brahmā
came in order to fill the three Kuṇḍas for the performance of Agnihotra by god Brahmā.
45. There, on its banks, Bhārgava saw the wonderfully auspicious and meritorious hermitage of Agastya resorted to by many sages.
46-48. It was resorted to by deer and lions coining together with calm minds (forgetting their mutual innate enmity). The following trees abounded there viz. Kuṭaja (wrightia anti dysenterica), Arjuna (terminalia Arjuna), Nimba (Margosa), Paribhadra (pine tree), Dhava (grislea Tomentosa) Iṇguda (Terminalia (atapha) Khadira (Acacia Catbhu), Asana (? Terminalia Tomentosa) Kharjūra (Date palms) and Badarī (jijube).
Accompanied by Akṛtavraṇa, Rāma entered the hermitage and saw the tranquil-minded sage Agastya seated there. He was meditating on the eternal Brahman (and looked) like a lake with the water still and devoid of ripples.
49-50. In a hut made of tender leaves and sprouts, he was seated on a silken Bṛsi (the particular seat of a sage) and was wearing a deer-skin.
Uttering his name, O great king he bowed down to him—“I am Rāma, son of Jamadagni. I have come here to see your holiness. Be pleased to know it by means of my obeisance—obeisance unto you, O sanctifier of worlds”.
51. When Rāma said this, he opened his eyes slowly and looked at Rāma. Uttering words of welcome, he requested him to take seat.
52. He caused Madhuparka (material of hospitable reception) to be brought through a disciple. The leading sage offered it to Rāma and enquired of him the happiness in his family as well as the excellence of his penance.
53-55. On being asked by him, Rāma said to Agastya—“O holy lord, I am happy in every respect, due to the pleasure of seeing you. But I have a small doubt which please clarify through your nectar-like sweet words. A stag was seen, by me, O holy lord, in the middle Puṣkara lake. Everything concerning me both past and future, was narrated by him. I was. surprised on hearing it. Hence I have sought refuge in you.
56-5 7. Protect me mercifully, O holy lord. I am practising the great Mantra taught by Śiva. The Kavaca of Kṛṣṇa too was granted by Śiva and I have been practising it. More than a hundred years have elapsed. But I have not attained the spiritual result thereof. Kindly mention (the reason thereof)”.
58-59. On hearing this question of the noble-souled Rāma, the sage meditated for a moment. O great king, and mentally understood what the stag had said. He understood that the stag had come to his hermitage along with the hind in order to hear the prayer “Kṛṣṇāmṛta”. The sage pondered over the reason thereof and consoled Bhārgava by means of nectar-like words.
1. After comprehending the entire reason thereof, the pot-born sage Agastya became delighted in his mind and said to Rāma, the scion of the family of Bhṛgu.
3. If a person knows the characteristic features of devotion that is of three types, O highly intelligent one, and strives-for it, he will realize it quickly.
4. Once, with a desire to see Ananta, I had been to the Netherworlds, rendered splendid with great joy by the leading royal serpents.
5-7a. There, O Brāhmaṇa of great fortune, great men of spiritual achievement were seen by me all round viz. Sanaka and others, Nārada, Gautama, Jājali, Kratu, Ṛbhu, Haṃsa, Āruṇi, Vālmīki, Śakti and Āsuri. These and many other great Siddhas beginning with Vātsyāyana1 were sitting near the lord of serpents and worshipped him for the sake of knowledge.
7b-10. O Brāhmaṇa of great forune, this our goddess of earth who bears all living beings was seated in front of him assuming her own form (of a goddess), listening continuously to those stories. Whatever the goddess of earth asked Śeṣa, the direct support of the Earth, the sages sitting there could hear, due to his blessings. The auspicious hymn Kṛṣṇapremāmṛta was heard by me there, O dear one.
11-12. I shall expound to you that hymn of prayer for the sake of which you have come here.
The goddess of Earth had already finished hearing the incarnation of the boar etc., the story that destroys sins, that accords pleasure and salvation and that is the cause of knowledge and perfect wisdom.
After hearing everything, O dear one, the goddess of Earth bowed down once again to Dharādhara (i.e. Śeṣa, the support of the Earth) with delight and spoke to him in order to know the activities of Kṛṣṇa.
13-15. Lord Kṛṣṇa had embellished the birth (life) of all men who had their abodes in the Vraja (Cowherds’ Colony) belonging to Nanda. He had assumed the physical body sportingly. He has many names caused and conditioned by his (various) conquests (appended with the word ‘victory to’). I have been desirous of hearing the most important names among them for a long time. Hence O Vāsuki (? Śeṣa) mention those names of the son of Vasudeva. There is nothing more meritorious than this, in the three worlds.1 610
16-17a. O goddess Earth of great beauty, there is (a prayer composed of hundred and eight names. It bestows salvation upon the people. It is at the acme of all auspicious things. It confers eight-fold spiritual attainments beginning with Aṇimā (minuteness).
17b-18. It destroys millions and millions of great sins. It endows the listener with the merits accruing from all holy-centres. It accords the fruits of all Japas and Yajñas. It is destructive of all sins. Listen O gentle lady, I shall recount it.
19. By a simple repetition, a single name of Kṛṣṇa yields that fruit which is yielded by repeating three times the thousand holy names.
20. Hence, this prayer is more meritorious and destructive of sins.1
O beloved lady, I myself am the seer for these one hundred and eight names. The metre is Anuṣṭup (eight-syllabled one) and the deity is Yoga that is a favourite of Kṛṣṇa.
21-24. (1) Śrīkṛṣṇa, (2) Kamalānātha (Lord of the goddess of fortune), (3) Vāsudeva (son of Vasudeva), (4) Sanātana (The Eternal one), (5) Vasudevātmaja (Vasudeva’s-son), (6) Puṇya (the meritorious one), (7) Līlā-Mānuṣa-Vigraha (one who has assumed human body out of the sportive spirit), (8) Śrīvatsa-Kaustubha-Dhara (one who has the mark called Śrīvatsa and one who wears the gem Kaustubha), (9) Yaśodā-Vatsala (the darling child of Yaśodā), (10) Hari, (11) Caturbhujātta-Cakrāsigadā-śaṅkhādyāyudha (one who has taken up discus, sword, mace, conch and other weapons lifted up in his four hands), (12) Devakīnandana (the delighter of Devakī), (13) Śrīśa (the consort of Śrī), (14) Nanda-gopa-Priyātmaja.1 611
(the beloved son of the cowherd Nanda), (15) Yamunā-Vegasaṃhārin (one who has curbed the current of the Yamunā), (16) Balabhadrapriyānuja (the loving younger brother of Balabhadra), (17) Pūtanā-jīva-hara (one who has taken away the life of Pūtanā), (18) Śakaṭāsurabhañjana (one who shattered the demon who assumed the form of a cart).
25. (19) Nandavraja-Janānandin (one who delights the people in the cowherds’ colony belonging to Nanda), (20) Saccidānanda-Vigraha (one whose person is constituted of existence, knowledge and bliss), (21) Navanītaviliptāṅga (one who has smeared all his limbs with butter), (22) Navanitanaṭa (one who dances for the sake of butter), (23) Anagha (sinless).
26. (24) Navanitalavahārin (one who takes in a bit
of butter), (25) Mucukunda-Prasādakṛt (one who conferred grace on Mucukunda), (26) Ṣoḍaśa-strīsahasreśa (Lord of sixteen thousand ladies), (27) Tribhaṅgi (one who has assumed tribhaṅga pose), (28) Madhurākṛti (one whose form or features are sweet).
27. (29) Śukavāgamṛtābdhīndu (one who is the moon arising from the ocean of nectar in the form of Śuka’s speech (i.e. the Bhāgavata Purāṇa), (30) Govinda, (31) Govidāmpati (Lord of those who know Gau (cow or speech), (32) Vatsapālanasañcārin (one who moves about protecting calves), (33) Dhenukāsuramardana (one who suppressed the demon Dhenuka).
28. (34) Tṛṇīkṛtatṛṇāvarta (one who rendered demon Tṛṇāvarta as powerless and despicable as a blade of grass); (35) Yamalārjunabhañjana (one who uprooted the twin Arjuna trees; (36) Uttālatālabhettṛ (one who broke the tall palmyra tree), (37) Tamālaśyāmalākṛti (one whose figure or complexion is as dark as the Tamāla tree).
29. (38) Gopagopīśvara (Lord of the Cowherds and Cowherdesses), (39) Yogin, (40) Sūryakoṭisamaprabha (one having the lustre equal to that of ten million suns), (41) Ilāpati (Lord of the Earth), (42) Paraṃjyotiḥ (the supreme splendour), (43) Yādavendra (Lord of the Yādavas), (44) Yadūdvaha (Leading scion of the family of Yadu).
30. (45) Vanamālin (one having garlands of sylvan flowers), (46) Pītavāsas (yellow-robed), (47) Pārijātāpahāraka
(one who brought away the divine Pārijāta tree) (48) Govardhanācaloddhārtṛ (one who has lifted up the mountain Govardhana), (49) Gopāla, (Protector of the cows), (50) Sarvapālaka (Protector of everyone and everything).
31. (51) Aja (The unborn), (52) Nīrañjana the unsullied) (53) Kāmajanaka (father of cupid) i.e. Pradyumna,. (54) Kañjalocana (the lotus-eyed), (55) Madhuhan (the slayer of demon Madhu), (56) Mathurānātha (The lord of Mathurā), (57) Dvārakānātha (the lord of Dvārakā), (58) Balin (the powerful).
32. (59) Vṛndāvanāntasañcārin (one who moves about at the outskirts of Vṛndāvana), (60) Tulasīdāmabhūṣaṇa (one who is bedecked in Tulasī garlands) (61) Syamantakamaṇer-hartṛ (one who has taken away the Syamantaka jewel), (62) Naranārāyaṇātmaka (one who is identical with Nara and Nārāyaṇa).
33. (63) Kubjākṛṣṭāmbaradhara (one who was attracted by the hunchbacked lady and one who wore the garments (brought by her), (64) Māyin (one who wields the power of illusion), (65) Paramapuruṣa (The supreme person), (66) Muṣṭikāsura-Cāṇūra-Mallayuddha-viśārada (one who was an expert in the wrestling bout with the demon Muṣṭika and Cāṇūra).
34. (67) Saṃsāravairin (one who puts an end to the worldly existence), (68) Kaṃsāri (the enemy of Kaṃsa), (69) Murāri (the enemy of Mura), (70) Narakāntaka (the slayer of demon Naraka), (71) Anādibrahmacārin (one who is an eternal celibate or a religious student) (72) Kṛṣṇāvyasanakarṣaka (one who dispelled the distresses of Kṛṣṇā i.e. Draupadī).
35. (73) Śiśupāla-śiracchettṛ (one who cut off the head of Śiśupāla), (74) Duryodhanakulāntakṛt (one who put an end to the family of Duryodhana), (75) Vidūrākrūravarada (one who bestowed boons on Vidura and Akrūra) (76) Viśvarūpapradarśaka (one who revealed his cosmic form).
36. (77) Satyavāk (of truthful speech), (78) Satyasaṃkalpa (of truthful will), (79) Satyabhāmārata (one who is devoted to Satyabhāmā), (80) Jayin (victorious), (81) Subhadrā Pūrvaja (Elder brother of Subhadrā) (82) Viṣṇu (All-pervading)
(83) Bhīṣmamuktipradāyaka (one who bestowed salvation on Bhīṣma).
37. (84) Jagadguru (the preceptor of the universe), (85) Jagannātha (the lord of the universe), (86) Veṇuvādyaviśārada (one who is an expert in playing on the flute-pipe), (87) Vṛṣabhāsuravidhvaṃsin (one who destroyed the demon Vṭṣabha in the form of a bull, (88) Bakāri (one who is the killer of the demon Baka), (89) Bāṇabāhukṛt (one who cut off the arms of Bāṇa).
38. (90) Yudhiṣṭhirapratiṣṭhātṛ (one who established Yudhiṣṭhira (on the throne), (91) Barhibarhāvataṃsaka (one who adorned himself with peacock feathers), (92) Pārthasārathi (the charioteer of Arjuna), 93) Avyakta The unmanifest one), (94) Gītāmrṭamahodadhi (The ocean of the nectar of Gītā—the song celestial.
39. (95) Kāliya-phaṇimāṇikyarañjita-Śrīpadāṃbuja. (one whose glorious lotus-like feet were brightened and coloured by the Māṇikya (ruby) stone on the head of) the serpent Kāliya, (96) Dāmodara (one who had been tied with a rope round his belly), (97) Yajñabhoktṛ (one who partakes of his share in the Yajña), (98) Dānavendravināśana (The destroyer of leading Dānavas).
40. (99) Nārāyaṇa, (100) Param Brahman (the supreme Brahman) (101) Pannagāśanavāhana (one whose vehicle is Garuḍa, the devourer of serpents), (102) Jalakrīḍāsamāsakta-Gopīvastrāpahāraka (one who removed the garments of the cowherdesses who were enthusiastically engaged in aquatic sports).
41. (103) Puṇyaśloka (one whose renown is meritorious), (104) Tīrthapāda (one whose foot is itself a holy spot), (105) Vedavedya (one who can be comprehended through the Vedas), (106) Dayānidhi (Storehouse of mercy), (107) Sarvatīrthātmaka (one who is identical with all holy spots), (108) Sanagraharūpin (one who has the forms of all planets), one who is greater than the greatest.
42-43. Thus is the prayer of one hundred and eight names of Lord Kṛṣṇa. This prayer which delights Kṛṣṇa had been composed by Kṛṣṇa (Dvaipāyana Vyāsa) who was a
devotee of Lord Kṛṣṇa after hearing the nectar of the Gītā formerly. This has been heard by me from him. Its name is Kṛṣṇapremāmṛta. It bestows the greatest bliss.1
44-45. It destroys the misery of the greatest harassment. It enhances the greatest longevity. Whatever one does in this birth such as charitable gifts, holy rites, penance, pilgrimage to holy centres etc. shall be fruitful millions and millions of times, if one reads and listens to this. This grants sons to those who have no sons. It bestows the correct goal to those who are helpless.
46. It brings wealth to the poor people. It brings victory to those who are desirous of victory. It increases the merit and bestows nourishment of children and herds of cattle.
47. It suppresses infantile ailments and evil planets or spirits etc. It causes calmness. In the end, it bestows the memory of Kṛṣṇa. It dispels the three types of distresses in the worldly existence.
48-50. It achieves what has not been achieved, O gentle lady. It provides material for Japa for our souls1 612 613 [Mantra] “Obeisance to Kṛṣṇa, the leader of the Yādavas, to the Yogin whose Mudrā (gesture of esoteric significance) is perfect knowledge, to the lord. Obeisance to the Lord of Rukmiṇī. Obeisance to one who understands Vedānta.”
One should repeat this Mantra, O gentle lady, day and night. He shall have the blessings of all planets; he shall be a favourite unto all. He shall be surrounded by sons and grandsons. He shall be prosperous with all achievements. After enjoying all worldly pleasures, he shall attain the Sāyujya (Merging with the Lord) with Kṛṣṇa.”
51-52. “After saying this much, lord Ananta who is that form of the lord (Viṣṇu) named Saṃkarṣaṇa, who supports
the Earth and the worlds, and who is the bestower of honour, pointed out this prayer once again and stopped. Then all those who had been eager to listen to the tales and who were seated all round him viz. Sanaka and others became immersed in the ocean filled with delight. They honoured that lord of Serpents.
53. “Obeisance, obeisance to you the sanctifier of the entire universe. O lord of the nature of no change and loss, O dispeller of distress of the devotee who resorts to you, Obeisance to the supporter of the Earth, to the ocean of mercy. Obeisance to Śeṣa the lord of the universe.
54. O lord, we have been made to imbibe Kṛṣṇāmṛta by you. We have been made rid of all sins by you. People like you, O lord, are sympathetic with the wretched ones. Undoubtedly, you uplift your own people who bow down to you.”
55. After bowing down to the feet of the lord of Serpents, after directing the mind to the feet that fulfil all our desires and after circumambulating the supporter of the Earth, all of us went to our respective residences.
56. Thus, O Rāma, the prayer named Premāmṛta of lord Kṛṣṇa, the perfect one, the lover of Rādhā, has been recounted
to you. It bestows all achievements upon the listener.
57. This extremely rare prayer has been heard directly from lord Śeṣa who was recounting the tales of the lord, O Rāma of great fortune.
58-61. All the Mantras, prayers and kavacas that are in the three worlds can be realized and assimilated by practising this.”
“After saying this, O great king, after recounting the prayer Kṛṣṇa-Premāmṛta no sooner did the sage cease to speak than an aerial chariot came there. It was followed by four wonderful Siddhas who could assume any form they desired and who had the speed of the mind. The male and the female
deer bowed down to the feet of Agastya, galloped and joyously climbed the chariot.
Even as all the living beings, Agastya and Bhārgava were watching, they assumed divine bodies marked with conch-shell, discus etc. They then went to the world of Viṣṇu bowed down to by all the Devas.
1. On seeing that extremely wonderful miracle, Paraśurāma narrated everything concerning those two deer exactly as he had heard it.
2. On hearing it, the pot-born sage Agastya who was the Lord himself, joyously spoke to Bhārgava who was sitting in front of him.
3. “Listen, O highly fortunate Rāma who are expert in discriminating between what has to be done and what should not be done. I am going to tell you now what is conducive to your welfare. Do it with concentration and mental purity.
4. Far from this place there is a great and very rare holy centre of Viṣṇu. It is that place where could be seen the footsteps imprinted by the great noble-souled Viṣṇu.
5. At the time of subduing and binding down of Bali, the noble-souled Vāmana covered the worlds by means of his steps. It was from the tip of one of these toes that Gaṅgā began to flow.
6. Go there and recite this prayer for a month regularly without thinking about anything else. Have perfect control over your sense-organs and be restricted in your diet.
7. The Kavaca (mystical protective formula or mantra). that had been practised by you formerly with a desire for its full accomplishment thereof in order to kill the enemies, will yield the benefit to you.”
8. “On being told thus by Agastya, Rāma, the destroyer of his enemies, bowed down to the quiescent sage and went out of the hermitage.
9. Again along that self-same route, O king, Rāma quickly reached that spot where the celestial river had come out from the last foot-step of Viṣṇu.
10. There this sage built his abode in the company of Akṛtavraṇa and began to practice the divine prayer called Kṛṣṇapremāmṛta (nectar in the form of Kṛṣṇa’s love).
11. He practised the recitation of that prayer of the lord of the Vraja viz. Kṛṣṇa, every day. Hari became pleased, O king, and revealed himself to the view of the son of Jamadagni.
12-13. Śrīkṛṣṇa, the direct lord of the four Vyūhas (i.e. manifestations such as Saṃkarṣaṇa, Pradyumna, Aniruddha), the lotus-eyed one, shining brilliantly with his crown having the refulgence of the sun and the two ear-rings. His chest was brightened with the lustre of the jewel Kaustubha. He wore yellow robes. His complexion was like that of the cloud. He was engaged in playing on his flute. He had a fascinating-form.
14. On seeing the Lord, the son of Jamadagni gleefully got up at once; he prostrated himself on the ground like a staff and then eulogised the lord with perfect control (on his sense-organs).
15. “Obeisance, obeisance to one whose body is the cause of the universe; to one who protects those who resort to him; who dispels the distress of gods and is eulogised by gods the chief of whom were Brahmā, Īśa, Viṣṇu, Indra and others. I bow down constantly to the supreme Lord.
16. Īśāna and others have been incompetent to specify your nature through the Vedic arguments of diverse kinds. You are the unborn lord who cannot be pointed out and specified. I worship you the ancient, infinite Lord. Be merciful unto me.
17. You are the only Lord who bestow what one desires. You assume different kinds of bodies among the Devas, human beings, lower animals and the aquatic beings in order to prevent inordinate burden unto the Earth and to sport about to protect the worlds.
18. I worship you who love devout people, who are extremely unattached even to the Goddess of Wealth (Lakṣmī) and others and whose heart is bound in love even with those ladies (? the Cowherdesses) whose minds are defiled by the defect of infidelity and transgression in your own presence.
19. O lord, the delighted Asuras, Suras, human beings along with the Kinnaras, the lower animals and even Ayonis (those not born of a womb) have shed off their sense of possession as “my-ness” with regard to their bodies, wives, children and properties and everything and have resorted to your person.
20. I have attained with respect, that lord of the Devas who grants whatever is desired by those who worship him, who is devoid of desire, and (being transcendental) is bereft of Guṇas (the three attributes of Prakṛti), is inconceivable, unmanifest, annihilator of sins and a store-house of love.
21. Some people subject their bodies to different kinds of tortures (i.e. austerities); others worship by means of various Yajñas. But, O lord, those whose inclinations and desires are bound up with worldly affairs never see your super-natural form even in their dreams.
22-23. Those who have become disgusted and dejected due to the tedium and exhaustion of worldly existence, and therefore duly remember your feet, those who devoutly worship and bow down to them, those who describe them to one another in the assembly, those whose minds are intent and eager to dispel the (accumulated) dirt that is the outcome of many births and those who are mentally attached to your lotus-like feet cross the ocean of worldly existence and enable
others also to cross it. Indeed, O lord, your name is an antidote against worldly existence. It is nectar itself.
24. I am, O lord, one whose mind is bound with love and desire. I have been propitiating you, the noble one, by means of various efforts. O lord, you are aware of it. What is there in the world which should be specifically mentioned to you?
25. “When the son of Jamadagni eulogised like this and bowed down to him in front of him, lord Kṛṣṇa spoke in a deep voice as though he was fascinating every one by means of his Māyā.”
26. O Rāma of great fortune, your excellent work has been achieved. Understand that it is due to the power of the Kavaca (Protective hymn) and the eulogy.
27. After killing Kārttavīrya, the haughty-minded king, and after avenging your father, make the Earth devoid of Kṣatriyas.
28. Indeed, Kārttavīrya is the incarnation of my discus, on the surface of the Earth. He has finished his assigned task, O excellent Brāhmaṇa. Finish him, O bestower of honour.
29. From now onwards you will be moving about in this world charged with a part of mine energy. You will do and undo everything at the proper time. You yourself will be the lord.
30. In the twenty-fourth set of four Yugas, in the Tretā Yuga, O dear one, I shall be born in the family of Raghu under the name Rāma. I the eternal lord with four Vyūhas (manifestations e.g. Saṃkarṣaṇa etc.), shall be born (along with the three others).
31-33a. I shall be born of king Daśaratha as the delighter of queen Kausalyā. At that time, O sage of great fortune I will be going to the great city of Janaka alongwith Lakṣmaṇa, after getting the Yajña of Kauśika (Viśvāmitra) concluded.
I will be breaking the bow of Īśa (god Śiva) and marrying the daughter of the king of Videha (i.e. Janaka).
Then, while going back to Ayodhyā, I will take away your proud brilliance and splendour.
33b. After instructing thus the son of Jamadagni, the veritable store of penance, Lord Kṛṣṇa vanished even as the noble-souled Rāma was watching.”
1. “When Kṛṣṇa vanished, Rāma of very great fame considered himself enhanced in power, due to Kṛṣṇa’s majestic lustre.
2. Blazing like a well-kindled fire, (Rāma) the scion of the family of Bhṭgu accompanied by Akṛtavraṇa, came to the city of Māhiṣmatī.1
3. It is the place where the sacred Narmadā, the dispeller of sins, the most excellent among the rivers, sanctifies by means of its mere vision even the sinful living beings.
4. It is the place where formerly, O ruler of the Earth endeavour was made for the destruction of the Tripuras b y the noble-souled Hara who entered it.
5-8a. How can the merit of men thereof, who had the form of the Devas, be adequately described?
After seeing Narmadā, O king, Bhārgava, the delighter of his family, became highly pleased. Eager to contain his enemies, he made his obeisance.1 614
“Obeisance be to you, O Narmadā, born of the body of Hara. Destroy my enemies quickly. O splendid one, be a bestower of boon on me.”
After offering obeisance thus to Narmada, the destroyer of sins, he despatched a messenger to Kārttavīryārjuna.
8b-12a. “O sinless messenger, what I am going to tell you should be conveyed to the king by you. No suspicion need be entertained by you. Nowhere is a messenger bound.
“What is your strength or army depending on. which O deluded king, you have insulted sage Jamadagni? His son has come to fight, O dull-witted one, come out quickly and fight Rāma in return. Coming into clash with Bhārgava, go speedily to the other world.”
“After conveying this message to the king, listen to his words in reply. Return soon. Welfare unto you. No delay is advisable in this matter.”
12b-14a. On being told thus by him, the messenger went to the king of Haihayas and conveyed to him in the assembly everything mentioned by Rāma.
That king of great strength and exploit, a devotee of Ātreya (Datta) became angry on hearing that statement. He conveyed his reply to the messenger.
14b-16. “It was by the prowess of my arms, granted by Datta, that the Earth was conquered by me after binding the kings by force and bringing them to my city. That prowess may still be in me. I shall fight you now.”
After saying this, the king of Haihayas dismissed the messenger immediately. The king, the most excellent among the eloquent speakers, called the commander-in-chief and said:
17. “Get my army, O highly fortunate one, honoured by heroes. I will fight with Rāma of the family of Bhṛgu. Let there be ṅo delay”.
18. On being told thus, the commander-in-chief, of great exploits, got the army consisting of four constituents ready and informed him.
19. On hearing that the army was ready, O lord of the subjects, king Kārttavīrya joyously climbed on to his chariot brought by his charioteer.
20. All round that king, his vassals and the rulers of the various zones stationed themselves along with many Akṣauhiṇīs (big divisions of armies consisting of all the four sections viz. foot-soldiers, horses, elephants and chariots) and were ready to serve him.
21. In that army resembling an ocean, there were crores of elephants, horses, chariots and foot-soldiers. They were innumerable.
22-27a. Kings born of different families, were seen there. They were great warriors of huge bodies. They were experts in different kinds of warfares. They were clever in wielding different kinds of weapons and missiles. The kings were seated on various kinds of vehicles.
The innumerable elephants were in their rut embellished with ichor. They were equipped with various ornaments. They were directed by the conductors of elephants. Thus shone the elephants in many ways.
Horses that had been born of different breeds, that had the speed of the wind and that had been well-trained by the horsemen, O king, appear very splendid galloping about.
The chariots were pretty long ones with swift horses yoked to them. As their wheels rumble, they were comparable with the clouds in the rainy season.
The foot-soldiers holding swords and shields, O king, shone as they vied with one another saying “I shall go ahead first, I shall go ahead first.”
27b-30a. When the army of Kārttavīryārjuna moved on, the sky and the ten quarters were covered with dust.
The entire atmosphere, O king, was filled with the sounds of different kinds of musical instruments, the neighing sounds of the horses and the trumpeting sounds of the elephants.
The leading king, O ruler of the Earth, saw on his way omens adverse to him and indicating to him the message of Death.1 1 615
30b-34. He saw a woman who had dishevelled hair, whose nose was cut off, who was almost naked except for a black loincloth and who was weeping.
He saw a man with grief-stricken mind whose clothes were in rags, who was fallen and broken, who was almost naked except for an ochre-coloured strip of a cloth and who was devoid of certain liṃbs.
He saw an iguana, a rabbit, hedgehog, an empty pot, a reptile, cotton, a tortoise, oil, salt, a piece of bone, a fox producing a terrible howl to his right side, a sick Pukkasa (a man of very low and mixed caste) a bull, a vulture and a hare.
Even after seeing these he went ahead in order to fight, because he was forcibly dragged by. the noose of the god of death with which he was bound.
35-36. Rāma was seated in the shade of a banyan tree on the banks of the river Narmada, accompanied by Akṛtavraṇa. He saw the excellent king Kārttavīrya coming accompanied by a hundred crores of kings and a thousand Akṣauhiṇīs (big regiments). On seeing him he became delighted.
37. “On this day has been realized my task cherished for a long time, because the wretched king Kārttavīrya has come within my vision.”
38. He rose up after saying this. Seizing his weapon, the axe, he stood up to his full height ready for the destruction of his enemies just like an infuriated lion.
39. On seeing Rāma in readiness for the destruction of the soldiers, all embodied beings trembled excessively (afraid of) death as it were.
40. Wherever the infuriated scion of the family of Bhṛgu moved about with the velocity of the wind and hurled his axe, the elephants, horses and the heroic warriors fell down with their arms, thighs and necks cut off.
41. Just as a big elephant in its rut runs all round and: tramples down the cluster of reeds, so also Rāma of the speed
and prowess of the mind and the wind, destroyed the army of the king.
42-43. On seeing Rāma, the most excellent among the wielders of weapons, striking with all his might in the battle, the king of Matsya country climbed on to a great chariot, lifted up his bow, strung it well, and drew it mightily. Showering volleys of arrows as powerful as fire, he came to Bhārgava.
On seeing him coining, the noble-souled Rāma took up his huge and terrible bow. Overwhelmed with anger that he was, he warded off the heavy down-pour of king Maṅgala’s arrows and discharged his own missile with wind-god for its deity.
44-46. That intelligent king of great potentiality discharged the Parvatāstra (Missile with mountains for its deities) at Rāma. That king who was an expert in discharging missiles and arrows arrested the powerful missile with wind-god for its deity by means of his own Parvatāstra.
Coming to understand that the king of Matsya land was really very powerful and was sending volleys after volleys of different kinds of excellent missiles, Rama, violently released Nārāyaṇa missile duly charged with the requisite Mantras.
O king! when the Nārāyaṇa missile was discharged by Rāma, the scion of the family of Bhṛgu, for slaying the king, all the quarters dazzled exceedingly with its brilliance. The king of Matsya-land trembled.
47-48. On observing his tremulousness, Rāma killed his horses with four arrows. The noble-souled Rāma cut off his banner-staff with a single arrow and his bow with two arrows. He toppled, down to the ground the charioteer with another arrow, despatched with great force. With three other arrows he hit the chariot.
49-51. Maṅgala (the king of Matsya land) abandoned the chariot and came down to the ground. With his axe Rāma struck him on his head. When his head was broken he shed blood copiously. He became unconscious and died instantaneously.
His army was burnt down by the missile. It was destroyed and reduced to ashes in a trice.
When Maṅgala, the most excellent king, born of the lunar race, fell down and died, Rāma was delighted.
l-4a. “When the king of Matsya-land fell, the king Kārttavīrya who had great strength and who was an expert in war despatched many other leading kings to fight.
Bṛhadbala, Somadatta, Vidarbha, the lord of Mithilā, the ruler of Niṣadha, and the king of Magadha came to the battlefield, O king, in order to fight with the leading scion of the family of Bhṛgu. At the behest of the king of Haihaya, all of them who were experts in different kinds of warfare and who took pride in their heroism began to shower volleys of arrows.
4b-6a. With the Pināka bow in his hand resembling the flame of a blazing fire, the scion of the family of Bhṛgu discharged the excellent arrow Nāgapāśa (noose of the Serpents) after invoking the Mantra thereof.
With the missile charged with Garuḍa Mantra, Somadatta of great strength cut off that missile hurled by the leading member of the family of Bhṛgu, during the battle.
6b-8. Then the infuriated Rāma of great fortune, the slayer of enemies killed Somadatta by means of trident granted by Rudra.
With his mace he killed Bṛhadbala, with his fist he killed Vidarbha, the lord of Mithilā with his iron club, the ruler of Niṣadha with his javelin and the king of Magadha by kicking
him with his foot. He killed the soldiers by means of volleys of missiles.
9. After killing the entire army in the battle, the son of Jamadagni, of great strength, rushed at Kārttavīrya like the fire at the time of final annihilation.
10-13. On seeing him coming to fight, other kings of great heroism who were aware of what should be done and what should not be done, hid Haihaya behind their back and fought with Rāma, demonstrating thereby their friendship. There were hundreds of kings such as those of the states of Kānyakubja. Surāṣṭra and Avanti. They created a network of arrows all round Rāma. When he was covered with the network of their arrows during the battle, Rāma was not at all visible, O leading king.
Then Akṛtavraṇa remembered the details of Rāma’s life as recounted by the stag.
14-15. The sage (Akṛtavraṇa) entreated Hari for the welfare of the lending member of the family of Bhṛgu.
In the meantime, Rāma who was a great expert in miraculous missiles and weapons destroyed the net work of arrows by means of the arrow with the wind god for its deity, as he knew the Mantras thereof. He stood up ready for renewed battle like the sun coming out of the mist.
16. Rāma, the powerful warrior, fought with them continuously for three days. By means of his exploit, it was easy for him to cut down twelve Akṣauhiṇīs of soldiers in no time.
17. As if they had been a grove of plantain trees, Rāma with his most excellent weapon, the axe, chopped off the groups of kings and their great armies.
18. On seeing the army exterminated by the noble-souled Rāma, Sucandra of great valour, born of the solar race, came to the battlefield.
19-23a. He was accompanied by a hundred thousand princes and seven Akṣauhiṇīs of soldiers. Many of those great heroic warriors were roaring like thunderous clouds and shaking the earth, O king. They fought with Bhārgava.
The valorous leading member of the family of Bhṛgu, O king, destroyed in a trice the weapons and the great miraculous-missiles discharged by them.
Taking up his divine axe, comparable to the god of death, Yama the destroyer, and wielding it up against the entire army, the delighter of the family of Bhṛgu mopped it up.
Just as a farmer in the field wholly reaps the rice and cuts off all the grassy weeds with his sickle, so also was done by Rāma.
23b-27. On seeing that army of a hundred thousand princes slain by Rāma, king Sucandra fought in the battlefield, O king.
Both of them were great experts in the use of different kinds of weapons and miraculous missiles and both were excessively agitated.
The leading sage and the leading king, both of them great warriors, fought with each other.
Sucandra, a man of great achievement in the art of warfare, cut off all those weapons and miraculous missiles which Rāma hurled against him.
Rāma was infuriated thereby in the course of the battle. He understood that king Sucandra was fully conversant with everything to be done to attack aggressively or to withstand or to retaliate an attack, he performed Ācamana rite with water and fitted (to his bow the arrow (charged with) the Nārāyaṇa missile that could never be checked.
28. On seeing that missile which had the lustre of a hundred suns hurled by the intelligent Rāma, Sucandra got down from his chariot and bowed to it.
29. That missile evolved by Nārāyaṇa and worthy of being worshipped by all other missiles, left him undisturbed as he bowed down thus, and went to the presence of Nārāyaṇa.
30. On seeing that great missile ineffective and the king quite hale and hearty, Rāma, the slayer of enemies in battle, became surprised.
31. Then, out of anger, Rāma hurled the javelin, the iron rod, the iron mace and a spear with sharp edge, the club and the axe at the head of the king.
32-34. Sucandra caught hold of all of them sportingly. When Rāma hurled Śivaśūla (Śiva’s trident) at the king, that
trident was turned into a garland of flowers round the neck of the king.
He saw in front of him Bhadrakālī, the mother of the universe, wearing a garland of skulls. She was hideous. Her face was terrific. She was seated on a lion. The three-eyed goddess was holding an excellent trident.
35a. On seeing the goddess, Rāma cast off his weapons and missiles. Bowing down to the goddess, he eulogised thus—
35b-36. Prayer: “Obeisance to you the beloved of śaṅkara, to the mother of the universe, to the goddess with different kinds of ornaments, to the goddess moving about on lion, to the one who always endeavours to protect those who retort to her, to the daughter born of Dakṣa, to the goddess born of the Himavān, to the goddess who occupies half of the body of Maheśvara.
37. Bow to Kālī, to the goddess who holds a digit of the Moon—i.e. the crescent moon—the lord of the digits, to the beloved of the devotees, to the sovereign of all the worlds. To the goddess invoked by the name ‘Tārā’1 (the redeemer), to the goddess eagerly attached to Śiva, to the goddess whose sandals are worshipped by the leaders of Gaṇas.
38. To one who is greater than the greatest, to the bestower of boons on Parameṣṭhin (i.e. god Brahmā), to the goddess who is thinking about the ways of annihilating the three types of Tāpas (distresses), to the goddess who has hurled the three Puras for the welfare of the universe, to the goddess named Tripurā and (who has assumed the form of) Bālā etc.1 616
39. Obeisance to the bestower of grace and charm of good learning, to the mother of the universe; to the goddess who has killed all enemies, to the goddess having the face of a stork, to the bestower of vast happiness, to the goddess who killed different types of Asuras and Dānavas.
40. Hail to the goddess whose creeper-like hands are embellished (by the gestures of) granting boons and freedoms from fear; to the goddess who is bowed down by all the gods (i.e. Devas); to the goddess who has yellow robes, who goes as fast as the wind, who bestows splendid things and who is eulogised by Śiva.
41. Bow to the goddess who goes about on a lion (lit. the enemy of an elephant), who imbibes the juice of the fresh sugarcane, who has shining brillance in her limbs resembling the blue mountain, whose steps are quick, who has the name Lalitā, who is the suzerain of the Devas and who is an ocean of mercy.
42. Obeisance to the goddess who has tremulous eyes, who is devoid of destruction, whose lotus-like feet are beautified by means of red-lac juice, whose name is Rāma, who is deeply enamoured of Rati (sensuous pleasures), who dispels all ailments and who has created everything.
43. Obeisance to you who bestow kingdoms, who is eager to meet her lover, who has lustre of jewels and whose robes are fascinating. Obeisance, obeisance to you in front, obeisance to you at the sides, beneath and above. Obeisance to you from all sides.
44. Repeated obeisance to you everywhere and at all times. Bows to you whose body is identified with everything, O goddess of the Devas, be pleased O Bhadrakālī, keep my vow taken formerly (see that it is realised).
45a. You alone are the mother, you alone are the father of the three worlds. Obeisance, obeisance to you.”
45b 46a. “On being eulogised thus, goddess Bhadrakālī of great might and courage spoke to Bhārgava. She was extremely delighted, she considered granting boons as a festive occasion”
46b-47a. “Dear Rāma, O highly fortunate one, I am pleased with you now. Choose from me any boon that has been cherished in your heart.”
47b-49a. “O mother endearingly attached to your devotees, if any boon is to be given to me by you, let me conquer Sucandra, in battle, Sucandra the object of your favour. O Goddess, with a delighted mind carry out what has been said by me, in any manner whatsoever. Obeisance to you, O mother of the Universe.”
49b-50a. “Despatch the leading king Sucandra to my abode, by means of the miraculous missile having the fire-god for its deity. This is highly pleasing to me. Let him be my attendant.”
50b-52a. “On hearing this statement, the leading scion of the family of Bhṭgu began his endeavour to do something pleasing to the goddess. He restrained his breath and performed the Ācamana rite. Then he fixed the arrow to the bow with Sucandra in view. O king, that missile, discharged by Rāma for slaying the king, burned his physical body quickly and led him to the world of the supreme deity.
52b-53. Bhadrakālī, the primordial maker of the Universe was prostrated by Rāma. She then vanished. The son of Jamadagni remained there in the battlefield eagerly awaiting the slaying of the king.”
1. “When the crest-jewel of leading kings, Sucandra fell, his son Puṣkarākṣa came forward to fight with Rāma.
2-3. On seeing Rāma who was extremely terrible in battle and who was comparable to Kāla, the annihilator, that warrior of great vigour who was an expert in all kinds of weapons and miraculous missiles and who was seated in the chariot, discharged a volley of arrows and created a network with them all round the leading member of Bhṛgu’s family. For a short while, the son of Jamadagni became covered with arrows.
4. After suddenly extricating himself from the bondage of arrows, the extremely powerful leader of the family of Bhṛgu, surveyed all round, O great king.
5. On seeing Puṣkarākṣa the son of Sucandra, Rāma was filled with rage, and he resembled the fire that would burn everything.
6. Filled with great anger, he discharged the Varuṇa missile (i.e. one with Varuṇa for its deity). Then clouds rose up rumbling and roaring with terrible noise.
7. Flooding the Earth, O king, with heavy down-pours of water, they showered continuously. Puṣkarākṣa of great vigour discharged the Vāyavīya missile (one with the wind-god for its deity).
8. Thereupon, the clouds vanished immediately. Then extremely infuriated Rāma discharged the Brāhma missile (one with Brahmā for its deity).
9-13. Puṣkarākṣa of great vigour and prowess pulled it up with the same missile (i.e. another Brāhma missile).
On seeing his Brāhma missile restrained, Rāma became furious like a serpent struck with a stick. He seized his terrible axe and rushed against him taking deep breaths. As Rāma rushed against him, Puṣkarākṣa lifted up his bow and fixed five arrows resembling serpents with mouths giving out flames. With these arrows he pierced the heart, head, the left arm, the
right arm and the tuft of Rāma in order. This Rāma stunned and agitated much.
On being thus afflicted by Puṣkarākṣa in battle, Rāma stood for a while and then rushed against him. He hit his head with his axe. He split Puṣkarākṣa into two from head to foot.
14. When the pieces fell down, at that time, great surprise was caused to men who were watching it as well as to the heaven-dwellers in the firmament.
15. After slaying Puṣkarākṣa of great strength, out of anger he burned down his army like the furiously blazing fire that burns down the forest.
16. Wherever the leader of the members of the family of Bhṛgu rushed with the prowess and velocity of the mind and the wind, striking with his axe, horses, chariots, elephants and men fell down in their hundreds with their limbs cut off.
17. Being struck with the axe there in the battlefield by Rāma of great power, the soldiers began to scream loud, “Ah father, Ah mother”. Shattered to smitherens they were reduced to ashes.
18. The entire army of Puṣkarākṣa consisting of many families of kings and nine Akṣauhiṇīs of soldiers, was struck down within a short while by Bhārgava. It became highly distressed with all the leaders killed.
19. When Puṣkarākṣa fell, Arjuna (the son of Kṛtavīrya) himself, of great power and vigour came there seated on a golden chariot.
20. It was laden with many kinds of weapons. It had all its parts studded with jewels. It had a magnitude of ten Nalvas,1 O king, and a hundred horses were yoked to it.
21. Having a thousand hands wielding different kinds of weapons, he shone like a meritorious person desirous of ascending to the heavenly world at the destruction of the body.
22. His hundred sons were extremely powerful and great experts in warfare. They arranged the armies in different Vyūhas (battle-arrays) at the behest of their father and stood by in the battlefield.1 617
23. On seeing Rāma equipped with the brilliance of Yama, the god of death and destruction (at the end of the world) in the battlefield, Kārttavīrya, the powerful king, began to fight in earnest.
24. Bent on vanquishing the leading scion of the family of Bhṛgu, he held up five hundred arrows in the right hands and five hundred bows in the left hands.
25. O heroic king, he showered volley of arrows on Rāma, just as the cluster of clouds pours down on a mountain.
26. Being honoured in the battlefields by that shower of arrows, the delighter of the family of Bhṛgu seized his own, divine bow and discharged showers of arrows.
27. Both of them viz. Bhārgava and Haihaya were equally proud (of their ability in) battle and they were engaged in an unparalleled tumultuous fight that caused horripilation to the beholder.
28. For killing the leading scion of the family of Bhṛgu, that powerful king holding all kinds of weapons and miraculous missiles, fitted the Brahmāstra (the miraculous missile having Brahmā for its deity).
29-31a. Rāma performed the ceremonial rite of sipping air (as a substitute for water) and fitted another miraculous Brāhma missile against the previous Brāhma (of Kārttavīrya). Thereupon, both the missiles came into collision, O ruler of men. They increased in their brilliance like the blazing sun in the horizon. On seeing that wonderful spectacle, the three worlds including the Nether worlds became distressed as the two miraculous missiles continued to blaze. The worlds eagerly-wished for their restraint.
31b-34a. On seeing the imminent destruction of the universe, Rāma remembered what had been spoken to him by Lord Kṛṣṇa. Rāma then thought thus—“Protection should be accorded to the world. This miraculous missile should be restrained. Destruction to the world should be prevented by me who hold within myself the part of the Supreme Lord”. After deciding thus, the holy lord of fierce splendour drank up both the miraculous missiles by means of his pair of eyes. Thereby he rendered the universe charming. Thereafter, the noble-
souled sage remained meditating for a short while. Due to the power of his meditation, both of the miraculous Brahmā missiles were rendered bereft of their potentiality. They fell down and immediately, the entire world regained normalcy.
34b-35a. The son of Jamadagni was the greatest among great men. He was capable of creating, protecting and destroying everything. Still, in order to conceal his supernatural power, he carried on the usual activities of the ordinary people.
35b-38a. He was a wielder of bows. He was the greatest among heroes. He was the possessor of splendour. He was the leader of good men. He was the speaker of facts in an assembly. He had put in sufficient efforts in the realm of fine arts, lores and sacred literature. He was a wise scholar conversant with the injunctions (of sacred scriptures). Thus he spread his name, fame and intrinsic ability in the mortal world.
After suppressing and rendering the pair of miraculous missiles calm and ineffective, Rāma once again resumed his activities towards the destruction of the leading member of the family of Haihayas, in the battlefield.
38b-39a. He took a pair of arrows from his quiver. He fixed the feathered portions of the arrows to the bowstring. He was desirous of cutting off his crest-jewel but aimed at the pair of the ears of the king which he thereafter cut off.
39b-41a. The noble-souled king who had formerly defeated all the heroes of the universe, had his ears cut off now and he realized his prowess lost and destroyed, O lord of the Earth, as he was humiliated by Rāma. In a trice, O king, the body of the king became faded and pale with ail its dignity and splendour vanished. It was perceived like a picture of a person much distressed in mind and painted by a good artist.
41b-44a. Then the king began to reflect on his earlier glory and prowess which he had acquired by defeating Paulastya (i.e. Rāvaṇa) and others and which exceeded that of any one in the entire world and bewailed his lot. Desirous of victory, the king closed his eyes again and meditated on Datta, the beacon light of the family of Atri. It was due to the blessings of this powerful personality that he was able to repudiate and slight all other kings by means of his vitality.
When respectable Datta of great power and. proficiency did not come within his view, the king became much distressed in his heart and had recourse to the path of meditation, over and over again.
44b-46a. Even when meditated upon, O king, Datta did not come within the purview of his mind. The lord did not come so because the king had committed evil actions. He had harassed a saint of perfect restraint of the sense-organs, a good man without any sin.
46b. Thus, when the noble-souled son of Atri was not seen by the king through the path of meditation, he began to grieve with great sorrow. Due to grief he became deluded too. The noble-souled Rāma who could see through the mind of everyone spoke thus to the king who was grief-stricken—“O king, do not be distressed. Men of great magnanimity do not grieve over anything.
47-49a. It was I who incarnated in the primordial Sarga (creation) for the purpose of granting you boons. Now I have come to kill you. Take courage in your mind. There should be no discussion at all on grief at the time of battle. All the people experience good and bad effects of their own actions brought about by fate, when the fruit of the actions become ripe. No one can bring about any reversal of this good and evil, O Ruler of men.
49b-52a. Since you acquired much merit in the course of many births, you became one who deserved the boons granted by Datta. Now experience the fruit of your evil deeds acquired by yourself.
My father had been maltreated by you. Hence, I have chopped off your ears. Now you can see me taking off your crestjewel by means of my vigour, after destroying your renown”.
After saying thus, the noble-souled scion of the family of Bhṛgu, fixed an arrow and drew the bow. He discharged it against the king. With great rapidity and readiness the arrow cut off the jewel and returned to Rāma.
52b-55a. On seeing this action of the son of the sage, Arjuna, the upholder of the family of Haihayas, prepared himself to kill that Brāhmaṇa in battle—the Brāhmaṇa who was his enemy. He lifted up his weapons.
With different kinds of weapons such as trident, jevelin, iron club, discus, sword, Paṭṭiśa and Tomara (different varieties of iron clubs) he hit the son of the Brāhmaṇa.
With great alacrity and alertness Rāma, by means of hís arrows, cut off those tridents etc. hurled by him just in the middle itself (while they darted at him).
55b-57a. The king sipped air (in lieu of water) ceremoniously and discharged the excellent Āgneya (having the fire-god as its deity) missile which Rāma suppressed quickly by means of Vāruṇa (having Varuṇa for its deity) missile. The king then discharged the Gāndharva missile (having Gandharva as its deity) which the holy lord (Rāma) struck by means of a Vāyavya (having wind god for its deity) rṇissile.
57b-58. Rāma cut off the Nāga missile (having serpents for its deity) by means of the Gāruḍa (having Garuḍa. for its deity) missile, O King.
Thereafter, for slaying Bhārgava in the battle the king took up the trident that had been given to him by Datta and that had never been futile. He took it up with due chanting of mantras.
That trident had the lustre of a hundred suns. It could not be checked by Suras or Asuras.
59. Aiming it at Rāma, he hurled it with his entire strength. The trident fell on the head of Bhārgava, O lord of the Earth.
60. Due to the impact that he was hit by the trident, Bhārgava became pained. He became unconscious, O prominent king, remembering Hari.
61. When Bhārgava fell there, all the Devas became agitated due to fear. Keeping Brahmā, Viṣṇu and Maheśvara in front they all came there.
62. Lord Śaṅkara who has great knowledge and who is the conqueror of Death, himself resuscitated Bhārgava by means of the Sañjīvanī Vidyā.
63. Regaining his consciousness, Rāma saw the Suras in front of him. O leading king, he bowed down to Brahmā and other suras with devotion.
64-66. On being eulogised by the leading member of the family of Bhṛgu, they disappeared immediately. After sipping
air (in lieu of water) ritualistically, Rāma chanted the Kavaca mantra.
He got up with great fury. He appeared to burn everyone by means of his eyes.
After recollecting the Pāśupata missile granted by Śiva, Bhārgava immediately slew Kārttavīrya of great power.
That king who was a devotee of Datta, entered Sudarśana, the discus of Viṣṇu. His body became reduced to ashes, O son of Bāhu.
1. On seeing the terrible killing of their father, the hundred sons of Kārttavīrya hurriedly resisted the excessively terrible Bhārgava severally, by means of their respective armies.
2. Extremely infuriated at the death of their father all those sons who had an Akṣauhiṇī each and who were extremely ferocious in battle, offered a tumultuous fight.
3. On seeing his heroic sons who were proficient in battle, Rāma took up his axe and fought with them in battle.
4. Within a short period of only two Muhūrtas1, Rāma hurriedly slew that army consisting of a hundred Akṣauhiṇīs2
5. On seeing their armies sportingly annihilated with his axe by Rāma, all of them of highly esteemed valour, fought with Rāma.* 1 618 619
6. Striking with different kinds of divine weapons, those sons of great valour and prowess encircled the noble-souled Bhārgava.
7. The powerful holy lord Rāma, stationed in the middle of their circle, shone like the navel of a wheel.
8. While the hundred princes were encircling him, Rāma (facing each of them) shone as if dancing in the battle like Lord Kṛṣṇa in the midst of Gopīs (cow-herd girls of Vṛndāvana at the time of Rāsa dance), and they appeared glorious like the Gopīs adance around Kṛṣṇa.
9. Then the Devas with Brahmā as their leader came there seated in their respective aerial chariots. They showered Rāma of no unabated vigour, with garlands of flowers from the Nandana garden in the heaven.
10. The sound produced by the clash of weapons mingled with Huṃkāras (sounds of Huṃ) reached the firmament like that of the triple symphony. The wounds caused by the arrows appeared like those caused by nails and teeth.
11. Those who had been wounded and injured with the weapons began to scream like experts in vocal music who sang at a high pitch. The Devas with eyes expressive of great wonder surveyed the battle zone of the kings that proceeded like this.
12. Desirous of killing the sons of the king in. battle by means of different kinds of excellent missiles, Rāma, the powerful lord wielding his bow, separated the stronger ones from the group and formed a new line.
13. He killed those heroic warriors one by one. Out of the hundred, five fled losing all courage viz. Śūra, Vṛṣāsya, Vṛṣasena, Śūrasena and Jayadhvaja.
14. With their minds filled with great fright and desirous of protecting their lives, those princes went into the forests at the foot of the Himalayas severally (Each entering a separate forest). None of those afflicted and unhappy ones was seen afterwards.1 620
15. After slaying the other kings also who had gathered there to assist king Kārttavīrya, Rāma, accompanied by Akṛtavraṇa joyously came to the river Narmadā and took his bath.
16. After taking bath, performing his daily rites and worshipping the bull-emblemed lord, O lord of the Earth, he set off in order to visit Lord Śiva, the resident of the Kailāsa mountain.
17. He wanted also to meet Umā, the consort of his preceptor and Skanda and Vināyaka their sons. This noble-souled sage accompanied by Akṛtavraṇa went on with the speed of the mind.
18. After completing his task, he rejoiced much. Reaching the Kailāsa mountain instantly, he saw the great city named Alakā.
19. It was rendered beautiful by the mansions and palaces studded with different kinds of previous gems and jewels. It appeared splendid, due to the Yakṣas who had assumed various forms and who had ornaments of different and wonderful types.
20. It was full of groves, parks and gardens abounding in many types of trees. It was rendered beautiful by very large lakes and tanks.
21-24. It was externally surrounded by the Alakanandā, also called Sītā (a branch of the Gaṅgā).
There the elephants, even when they are not thirsty, joyously drink waters turned lawny in colour, due to the saffron mixed into it when the celestial damsels bathe in it.
Here and there musical notes are heard, produced jointly for ever by the Gandharvas and the Apsaras.
On seeing the city, O’ king, Bhārgava rejoiced excessively.
He went to the peak above it where there was the great abode of Śiva. Thereafter, O leading king, he saw a great Banyan tree with cool shade.
25. Beneath it, there was an excellent abode that was connected with the Siddhas and that was worthy of residence. There he saw a rampart wall extending to a hundred Yojanas.
26-30. It was studded with different kinds of precious stones and jewels. It was beautiful with four gateways. It was filled with Gaṇas. He saw Nandīśvara, Mahākāla, Raktākṣa, Vikaṭodara, Piṅgalākṣa, Viśālākṣa, Virūpākṣa, Ghaṭodara, Mandāra, Bhairava, Bāṇa, Ruru who was very terrible, Vīraka, Vīrabhadra, Caṇḍa Bhṛṅgi, Riṭi, Mukha, leading Siddhas, Nāthas, Rudras, Vidvādharas, the great serpents, the Bhūtas, Pretas, Piśācas, Kūṣmāṇḍas, Brahma-Rākṣasas Vetālas leading Dānavas, leading Yogins with matted hair, Yakṣas, Kimpuruṣas, Ḍākinīs and Yoginīs.
On seeing them he became glad and with the permission of Nandin lie entered it.
31-32. There he saw Śiva’s palace surrounded by the world. It extended to four Yojanas. At the eastern entrance he saw Kārttikeya and Vināyaka seated. The former was on the left side and the latter on the right side. On seeing them, Bhārgava bowed down to both of them whose valour and exploit were like that of Śiva.
33. The excellent Pārṣadas (attendants of Śiva) and the Kṣetrapālas were stationed there. They were adorned with bejewelled ornaments and were seated on thrones set with precious stones and jewels.
34. Vināyaka enquired of Bhārgava as he was entering Śiva’s palace and said—“O great Sir, stay for a while.
35-37a. Mahādeva is sleeping now in the company of Umā. I shall go in, take the permission of the lord and come back within a moment. Then I shall enter along with you, dear brother. Stand here now.”
On hearing these words of Vināyaka, the delighter of the family of Bhṛgu began to speak to Gaṇeśa in a hurry.
37b-40. Dear brother, I shall go into the harem, bow down to Pārvatī and Śaṅkara, the sovereigns of the Universe, and shall immediately return to my own abode.
Kārttavīrya, as well as Sucandra along with their sons, relatives and the armies, thousands of other kings of the Kāmbojas, Palhavas, Śakas, Kānyakubjas, lords of Kosalas and others who were extremely powerful and who were experts in
the use of Māyā (power of illusion)—all these had been killed by me, due to the favour of Śambhu. Hence, I shall bow down to him and go back to my own house”.
41. After saying this, Bhārgava stood there in front of “Gaṇapati. The lord of Gaṇas then spoke these sweet words to Bhārgava.
42-43. “Stop for a while, O highly fortunate one. You will certainly see the lord. Now, O brother, the lord of the Universe is in the company of Bhavānī.
He who spoils the pleasure of a man and a women seated together in the same seat, shall surely go to hell.
44 Especially this is definitely decided that a Brāhmaṇa shall never see his father, preceptor or king, enjoying privacy.
45. Whether out of carnal desire or otherwise, if a person sees another person inclined to sexual intercourse, he shall have to suffer certainly separation from his wife in the course of seven births.
46. He is a base man—he who looks at the buttocks, breasts and face of another man’s wife, his mother, sister or daughter”.
47. O, unusual and unprecedented words have been heard from your mouth. Have they come out due to your mistake or have you uttered them jocularly?
48. The restriction from the scripture cited by you refers to lovers and passionate ones prone to aberrations. There is no fault in case of an infant or a person devoid of passionate feelings.
49. I will get into the harem brother. What have you to object to in this matter, O boy. Stand by. I shall do in accordance with what is seen and what is relevant to the occasion, there.
50. It is there that our mother and father are present as observed by you and they are the parents of all the worlds, Pārvatī and Parameśvara”.
51. After saying this, O king, Bhārgava attempted to go-in. Vināyaka got up in a hurry and restrained him.
52. There was a wordy warfare between them and then, a tug and pull at each other’s hands. On seeing this, Skanda became bewildered and wanted them to realize their mistake.
53. He seized both of them with his hands and pushed them away from each other.
Then the infuriated Bhārgava, the slayer of heroic; enemies, took up his axe and attempted to hurl it at Gaṇeśa.
54-55. The elephant-faced lord (Gaṇeśa) saw that the excellent scion of the family of Bhṛgu was about to hurl his axe against himself with great rapidity due to his anger. Therefore, he lifted Bhārgava by means of his hand quickly and took him to the different worlds viz. Bhūrloka, Bhuvarloka, Svarloka, Maharloka above it, Janaloka, Tapo-Loka and Satyaloka and then brought him to Vaikuṇṭha.
The son of Īśa (i.e. Śiva’s son) then showed the Goloka to the excellent scion of the family of Bhṛgu. Then he let him fall down to the seven nether-worlds and showed them also. He then lifted him up once again and hurled him into the midst of the waters rapidly. This made Bhārgava frightened and he became desirous of protecting his own life. Then Gaṇeśa. brought him to the same place where he was standing before.
1. On being whirled thus, O lord of the Earth, by the Chief of Gaṇas, Rāma became overwhelmed with joy (at his final return to Kailāsa?) and grief, considering his own defeat and discomfiture.
2. On seeing Gaṇeśa stationed there unaffected and unconcerned in front of him, Rāma became much infuriated. He hurled his axe at him.
3. Perceiving that the axe had been given to him by his father, Gaṇeśa became desirous of maning it not to go in vain. Hence, he received it with his left tooth (tusk).
4. Chopped off by the axe, the tusk fell on the ground, covered with blood like a mountain that fell on the ground when struck by Indra’s thunderbolt.
5. The Earth consisting of oceans, continents and mountains was tossed up due to the fall of the tooth, O protector of the Earth. It shook and trembled. All people became frightened.
6. There was a great hue and cry among the Devas who were watching it from the firmament. Kārttikeya and others became afflicted very much and cried aloud.
7. On hearing the crashing sound of the fall of the tooth as well as the chaotic uproar of the people raising a hue and cry, the sovereigns (of the world) Pārvatī and Śaṅkara came there.
8. In front of her, Pārvatī saw Heramba (i.e. Gaṇeśa) with bent snout and single tusk. She asked Skanda the reason thereof, saying—“What is this?”
9. On being asked by his mother, the Commander-in-chief of the Devas Skanda mentioned detailsīfrom the beginning to his mother, even as Rāma was listening to it.
10. On hearing the detailed report of the incident wholly, O king, Pārvatī, the mother of all the worlds, became angry. She spoke to Śaṅkara, her dear husband—
11-13. “O Śambhu, this is your disciple Bhārgava who was treated on a par with your sons. O lord, it was from you that he acquired Varman (i.e. Kavaca—coat of Mail or esoteric Protective Mantra) of great splendour and capable of conquering the three worlds. He defeated Kārttavīryārjuna, the powerful king, in battle. After achieving his own object, he has now given you the requisite fees viz. he has chopped off your own
son’s tusk with his axe and let it fall. Undoubtedly you will be satisfied with this state of affairs.
14. Protect this Bhārgava, your excellent disciple, O Śambhu. He will execute all the tasks of yours, his excellent preceptor.
15. I shall not stay here, O lord, since I have been slighted and dishonoured by you. I shall go to the abode of my own father accompanied by both of my sons.
16-17a. Good men treat even the son of an enslaved maid servant on a par with their own son. But even your own son has not even orally been consoled by you. Hence, I am distressed. I shall go away”.
17b-18. On hearing these words of Pārvatī, lord Bhava did not utter any word good or bad, O lord of the Earth. He mentally remembered lord Kṛṣṇa, the destroyer of the distress of those who bow down to him, the lord of Goloka, the lord of the cowherdesses, an expert in different kinds of appeasing tactics.
19. Even as he was remembered, lord Keśava, the destroyer of the distress of those who bow down to him, the lord of all who submits Himself to the control of his devotees, the ocean of kindness, came there.
20. He was as dark as the cloud. His face was splendid and bright. He had armlets and necklace studded with precious gems. His garments sparkled like the lightning. He wore earrings resembling sharks and crest-jewel embellished with peacock feathers and studded with jewels. A gentle smile played over his face. The lord of the cowherdesses had Kaustubha sparkling on his chest. His good renown was loudly proclaimed by everyone.
21-23. The glorious unvanquished lord was accompanied by Rādhā and Śrīdāman. The ocean of knowledge, he surpassed the splendour of everyone by means of his own splendour.
On seeing him come śiva became delighted in his mind. After duly bowing down to him, he worshipped the visitor.
Ushering the lord accompanied by Rādhā into the inner apartment, he made him seated on a beautiful throne studded with gems and jewels along with his wife.
24-27. Then goddess Pārvatī went there accompanied by her sons. Along with her sons she bowed down to the feet of the god and goddess with great joy.
Rāma too went there. With his neck bent down, he fell down near the feet of Pārvatī, his mind utterly agitated.
When Pārvatī did not welcome Bhārgava who had bowed down in front of her, the lord of the Universe said thus delighting her with his words.
28. O daughter of the mountain, O goddess of infinite good qualities, O lady of beautiful face that surpasses in beauty the moon, keep this son of Jamadagni on your lap. Let your lotus-like hands be placed on his head.
29. O goddess who removes the fear from worldly existence, O gentle lady with whom Śambhu sports about, O destroyer of sins, O beautiful lady with the gait of an elephant, protect (Rāma) who lias ever-fallen at your feet. Grant him boons even if he has committed sins.
30-32. O gentle lady of great fortune, listen to my words as the words of the Vedas. On hearing them you will undoubtedly become delighted. Vināyaka your son, is a noble soul. He is greater than the greatest.
Neither īust nor anger, neither agony due to frustration nor fear enters his mind at any time. O beautiful lady, his meritorious names have been recounted by noble souls in the Vedas, Smṛtis, Purāṇas and the Saṃhitā texts. I shall mention, them all as they dispel all sins.
33. There are groups of Pramathas who are very strong and who have various forms and sizes. Since your son is the lord of those groups, he is glorified as Gaṇeśa.
34. All the cosmic eggs (Brahmāṇḍas) of the past, present and future are in him. Hence, he is called Lambodara.
35. Since his head, O gentle lady, had been cut off accidentally and the head of an elephant had been fitted therein, he is declared as Gajānana.
36. The moon that rose up on the fourth day (of the lunar fortnight) was cursed by Darbhin.1 Hence he became sick. But he was held up by this son of yours on his forehead. Therefore, he is remembered as Bhālacandra.
37. Jātavedas (the fire-god) was formerly cursed by the seven sages and he was completely extinct. He was then kindled by your son by flapping his ears? Hence he is Śūrpakarṇaka.
38. Formerly, on the eve of the battle between the Devas and the Asuras, he was worshipped by the groups of heaven-dwellers. He dispelled the obstacles of his worshippers. Therefore, he is remembered as Vighnanāśaka.
39. Today, O gentle lady, he has been made Ekadanta. (Having a single tusk) by this Rāma after making the tusk fall off accidentally.
40. O beloved one of Hara, in a future creation of Brahmā, his snout shall become bent. Hence, he is remembered by scholars as Vakratuṇḍa.
41. Thus there are many names of your son, O Pārvatī. On being remembered, they dispel sins of the three units of time (past, present, future).
42-44. Prior to this thirteenth Kalpa, in the tenth creation (Kalpa), a boon had been granted to him by me—that of being worshipped before all other Devas.
There is no doubt in this that all tasks can be accomplished by one who worships Gajānana in all these rites viz. Jātakarman (the consecratory rite at the time of birth) and other holy rites, Garbhādhāna etc. (holy rites in connection with conception), Yātrā (journey), Vāṇijya (Business trade), Yuddha (battle), the auspicious rites of worshipping the Devas and in adversities. One shall then worship Gaṇeśa for1 621
the achievement of the cherished desire. There is no doubt that all his undertakings become successful.1
45. On hearing these words uttered by the very noble-souled Kṛṣṇa, Pārvatī, the goddess of all the worlds, the lady of splendid face, became surprised.
46. When Pārvatī did not offer any reply in the presence of Śiva, goddess Rādhā, identical with the eternal form of Śiva spoke thus.
47-48. “The Prakṛti and the Puruṣa—these two are interdependent. In this world they appear as though they are split into two.
You and I are one. There is no difference between us. You are Viṣṇu and I am Śiva who has duplicated in form.
49. In the heart of Śiva, Viṣṇu has assumed your form and in the heart of Viṣṇu, Śiva has assumed my form.1 1 622 623
50. This Rāma, O highly fortunate lady, is a Vaiṣṇava (form of Viṣṇu) transformed into a Śaiva (form of Śiva). This Gaṇeśa is Siva himself transformed into Viṣṇu.
51-52. No difference is really seen between us both and between the two lords”.
After saying this, Rādhā placed Gajānana on her lap, sniffed at his head and touched his cheeks with her hand. Immediately after being touched, the wound in the cheek healed completely.
53-55a. On being appeased by Rādhā, Pārvatī became delighted. With her hand, she lifted up Rāma who had fallen at her feet. Pārvatī placed him on her lap and became extremely pleased after sniffing at his head.
On seeing the honour accorded to Rāma and Gaṇeśa, Kṛṣṇa pulled Skanda towards him and lovingly placed him on his own lap.
55b-56. Śambhu too who was delighted and who was the bestower of honour, greeted lovingly Śrīdāman who was standing nearby and placed him on his lap.
1-2. While they remained thus with affectionate hearts and minds, O lord of the Earth, Rāma got up from the lap of Bhavānī. With palms joined in reverence, self-restrained and with purity of mind, he eulogised devoutly the Supreme Lord that has no particular features as though it has them, who (though) non-dual has attained duality and who (though) a quality-less entity has become possessed of qualities.
3. This Universe is born of the products of Prakṛti (i.e. of the seven Principles beginning with Mahat), How much enlightenment or capacity do I have to make it or to measure it? The person whose body and name are unknown (i.e. Śiva) has become the sole abode and support of all desired objects. Hence, let the beloved of god Śiva i.e. goddess Pārvatī who has fulfilled all desire, protect me.1 624
4. The fact that Pradhāna (the primordial principle of Prakṛti) is glorified as one whose qualities become manifest, one that evolves (units of) time and number one who is the primary cause of Saṃsāra. O mother, let the fall of your vision (i.e. glance) which makes artificial falls, protect me now.
5. Let that god who eats with six mouths (i.e. Kārttikeya) protect me always—that god who destroys the race of demons, who dispels the distress of the Devas1; who develops the race of the Pramathas (Śiva’s attendants), who reveals all lores, who made the city of Kāśī all on a sudden, who grants all blessings to the devotees and who conquered Varuṇa.
6. Let not (Víghneśvara) be the person who destroys fame—(Vighneśvara) who habitually stays near Hara (Śiva), who does the graceful work of serving Kṛṣṇa, who makes the people who bow down to him, shine, who makes the cowherdess lasses laugh, who is respected even by Hara, who is single-minded by being devoted to the lord of Cowherdesses (i.e. Kṛṣṇa) and who has understood many types of expedients.
7. Kṛṣṇa deserves to forgive my offence though it be too much grievous, Kṛṣṇa who has restrained his mind and directed it towards the lord (Supreme Lord—Śiva), who has dispelled the obstacles of his devotees, who has removed multitudes of sins, who is the bestower of knowledge upon those-who have no wealth, who possesses all weighty good qualities and who lies in the lap of Rādhā.
8. Let that leader protect me as I bow down to the leader who is glorified as Rādhā, who is propitiated by the people at the times of outcome, maintenance and annihilation of the Universe, who makes others understand the word that is conducive to the appreciation of the nectar of love exuding from the mouth of the Lord, who is the sovereign of the Rāsa dance, who is the goddess of the Rasikas (who have aesthetic sense) and who delights persons belonging to her fold by means of her strict adherence to the heart of her lover.
9. Let her ever be pleased, she from whose wonb was born the Ativirāṭ (extremely Superior Being) and of whom,1 625
10. Let Kṛṣṇa be merciful to me, Kṛṣṇa who is the lord of the Universe consisting of the mobile and immobile beings; who is all-pervading; who is the ocean of Existence, Knowledge and Bliss, and who gracefully manifests himself along with Rādhā, who is blind due to love. Let Kṛṣṇa who is perfect and complete be merciful to me whereby I shall become meritorious and shall be able to get myself merged in Bliss.”
11. After eulogising thus the Supreme one, the son of Jamadagni stopped. He who had understood the meanings of all principles had the hair of his body standing on their ends as though he had realized his wishes.
12. Then the lotus-eyed Kṛṣṇa who was delighted in his mind said to Bhārgava who bowed down to him devoutly, who deserved his sympathy and stood in front of him.
13. O prominent member of the family of Bhṛgu! You are now a spiritually accomplished person, due to my blessings. Now onwards, O dear one, be the most excellent person in this world.
14. Formerly, at the penance grove of Viṣṇupada, boon had been granted to you by me. O holy lord, everything will take place in the course of many years.
15. Kindness should be shown towards the miserable and the wretched ones, by one who wishes for excellent welfare. Yoga should be practised and the destruction of the enemies should be done as well.
16. There is no one equal to you in this world in regard to splendour and physical strength. By means of knowledge and renown too, you are the most excellent one among all.
17. After reaching your house, render service to your parents; perform penance at the proper time. Thereby achievement of the spiritual goal shall be within your reach”.
18. The lord of Rādhā then lifted up Gaṇeśa from the lap of Rādhā, embraced him closely and made him friendly to Rāma.
19. At the behest of Kṛṣṇa, O Suppressor of foes, both Rāma and Gaṇeśa, of excessively great fortune became highly delighted.
20. In the meantime, goddess Rādhā, the chaste beloved of Kṛṣṇa, rejoiced and granted boons to both of them with pleasure evident in her face.
21. Your two sons shall be worthy of reverence of all the worlds as well as their delighters. You will become invincible. Particularly you will be my devotees.
22. If anyone utters your names and begins any task, he shall achieve success in that task. Everything shall be due to my blessings”.
23-24. Then Bhavānī, the beloved of Bhava (Śiva), the mother of the Universe said:—
“Dear Rāma, I am delighted with you. What boon shall I grant you? Mention that O highly fortunate one, after giving up your fear.”
Grant me this boon that I shall become the devotee of Kṛṣṇa and his beloved as well as of Bhava and his beloved, in the thousands of future births that I may be destined to take. I shall see no difference between Kṛṣṇas (i.e. Kṛṣṇa and Rādhā) and Bhavas (Bhava and Bhavānī).”1
25. “Let it be so, O highly fortunate one. You are the devotee of Bhava (Śiva) and Kṛṣṇa. Due to my blessings, O sage of holy rites, be long-lived.”1 626
26. Then the delighted lord of the mountain, the husband of Umā, the lord of the Universe said to the leading member of the family of Bhṛgu, who bowed down and who deserved a boon.
27. “O dear one, O Rāma, you are my devotee. The boon that I have granted you already shall be entirely fruitful in your case. Truth has been mentioned by me. It shall never be otherwise.
28. From now onwards there shall be no one in this world stronger than you or possess more splendour than you.”
29. After taking permission of Śiva and the daughter of the mountain, Umā, Kṛṣṇa went back to Goloka accompanied by Śrīdāman and Rādhā.
30. Then the righteous Rāma, worshipped Bhavānī and Bhava. After prostrating he circumambulated them.
31. After bowing down to and taking leave of Gaṇeśa and Kārttikeya, O lord of the Earth, he set out for the house, accompanied by Akṛtavraṇa.
32. Setting out, Rāma was bowed down to by the Gaṇas chief of whom was Nandīśvara, and O king, he went home with great joy.
1. Thus the scholarly scion, of the family of Bhṛgu, of righteous Soul, proceeded (homeward) accompanied by Akṛtavraṇa, seeing on the way many lands and territories, O king.
2. Seeing Bhārgava on the way, everywhere all the Kṣatriyas hid themselves in their eagerness and anxiety to save their lives.
3. Then, O leading king, Rāma reached the hermitage of his father, that echoed with the sound of the Vedic Mantras and that was abounding in animals of tranquil nature.
4. It was a place where the animals (though mutually inimical by nature), like lions, deer, cows, elephants, cats and mice, roamed about in joy simultaneously, leaving off their fear.
5. On seeing the smoke arising from the Agnihotra rites, O ruler of the Earth, the peacocks cry aloud and dance delightedly (as if they have seen a cloud).
6. In the evening hours, the ground there was rendered slushy (?) with water by Brāhmaṇas who used to offer water libations facing the setting Sun.
7. The Vedas, Scriptures and Saṃhitās were joyously recited there, by the resident disciples strictly adhering to the vow of celibacy.
8. Surveying the luxurious wealth of the hermitage with great delight in his mind, O king, Rāma entered it accompanied by Akṛtavraṇa.
9. On being welcomed and honoured by the Brāhmaṇas and their sons who uttered such words as “Be victorious”, “Obeisance to you”, Rāma became greatly delighted-
10. Entering the inner precincts of the hermitage, his own house, Rāma saw his father, Jamadagni, the very storehouse of Penance.
11. The sage was one capable of chastising or blessing. He was seated there like Bhṛgu himself. Rāma prostrated him
self at his feet touching the ground with eight parts (of his body).
12. “I am Rāma, your slave”—Uttering this, O lord of the Earth, Rāma, the leader of good people, duly touched his feet.
13. Then he made obeisance to the feet of his mother. With palms joined in reverence, he made the following statement which made them delighted.
14. Due to the potentiality of your penance, O father, Kārttavīrya who was extremely inassailable (to his enemies) was killed in battle along with his sons, armies and vehicles.
15. Punishment was sternly meted out by me to (that king) who committed an offence against you, on being urged by his wicked minister, O leading sage.
16. After bowing down to you, I approached Brahmā. After duly bowing down to him I intimated to him my purpose of seeing him.
17. On hearing the report from the beginning, that lord advised me. “Go to the eternal region of God Śiva for the realization of your object”.
18. After hearing his words, O father, I bowed down to Pitāmaha (god Brahmā) and went to Śivaloka with a desire to see Hara.
19. On entering it, O holy Sir, Lord Śiva accompanied by his consort Umā, Śiva who bestows the objects desired by us, was duly saluted by me.
20. In his presence the whole of my history was reported by me. With great concentration of mind, he heard everything.
21. Hearing it and pondering over everything, the merciful lord gave me a Kavaca (an esoteric mantra as a coat of mail) named Trailokyavijaya (conqueror of the three worlds). It is the bestower of success in everything.
22-23. On obtaining it, I bowed down to him and went to Puṣkara. There I practised the Kavaca and became delighted in my mind. After killing Kārttavīrya in the battle, I went to
Śivaloka once again. There Skanda and Vināyaka were seen by me at the entrance.
24-25. O sage conversant with Dharma, I attempted to enter after bowing down to them.
On seeing me entering hurriedly, Gaṇeśa suddenly prevented me saying—“This is not the proper time”. Therefore, O father, a wordy warfare took place between me and him. Then the seizure of each other’s hands and tugging at them followed. Thereafter, the hurling of the axe took place, O delighted of the family of ‘Bhṛgu’.
26-29. Coming to know of it, he (Vināyaka) seized me with his hand and whirled me upwards and downwards. Then I was brought back (to my original place). On seeing him, the axe was hurled by me with great anger. His tusk was felled down when the lord came there. Pārvatī became angry. Then Kṛṣṇa came there accompanied by Rādhā. She (Pārvatī) was appeased by him and she granted me a boon. Kṛṣṇa went away after making me friendly with him (Gaṇeśa).
30. Thereafter, I bowed down to Pārvatī and the Supreme Lord Śiva, the sovereign of the Devas and have now come to your presence accompanied by Akṛtavraṇa”.
31. After saying this, O lord of the Earth, Rāma, the scion of the family of Bhṛgu, stopped. Jamadagni then said to Rāma, the slayer of enemies.
32. You have been affected by the sin of slaughtering Kṣatriyas. In order to remove the sin thereof, it behoves you to perform expiation duly”.
33. On being told thus, Rāma, the most excellent one among intelligent persons, requested his father—“It behoves you to point out to me the proper expiation thereof”.
34. “Perform a penance for twelve years making your body emaciated by means of holy rites and observances and subsisting only on greens, roots and fruits for your diet”.
35. On being told thus, the leading member of the family of Bhṛgu, bowed down to him as well as to his mother, O king, and went for performing penance accompanied by Akṛtavraṇa.
36-37. He, the destroyer of enemies, went to the excellent mountain Mahendra.1 He built a hermitage there and performed a penance very difficult to be performed by others.
Rāma of noble mind spent some years there performing holy rites and observances and the worship of the deities.
1. Then once Śūra (i.e. Kārttavīrya’s son) who had escaped to the Himalayan forests—went to the forest for hunting along with Śūrasena and others and accompanied by the armies of four different units.
2. After entering the great forest, they killed different kinds of animals. Overwhelmed by thirst at midday, they went to the river Narmada.
3. Taking their bath there and drinking the waters of the river, they got rid of their fatigue. While going away they saw the hermitage of Jamadagni on the way.
4. On seeing the charming hermitage, they asked sages coming that way—“whose hermitage is this?” In that they were urged by the inevitable future result of their actions.
5. They replied: “Jamadagni of great penance lives in this hermitage. He is a sage of quiescent soul and his son Kama is the most excellent one among the wielders of weapons.”
6. On hearing it and because Rāma’s name was mentioned, they were overcome with fear at the outset.1 627
Remembering their previous ruthless enmity, they were exceedingly enraged.
7. Then they conferred with one another—“Since our father has been killed by Paraśurāma, why should we not take revenge by killing the father of the slayer of our father? Direct us now.”
8. After saying this, they entered the hermitage with swords in their hands, as the heroic sages had gone to different places. They killed Jamadagni.
9. After killing him, they took away his head like the ruthless Niṣadas (hunters). Those wicked ones then returned to their capital along with their armies.
10. On seeing their father killed, the sons of that noble-souled sage lamented, O great king. Afflicted by grief they stood surrounding him,
11. On seeing her husband fallen on the ground after being killed, Reṇukā immediately fell down senseless like a creeper struck down by the thunderbolt.
12. After falling unconscious, she was burnt by the fire of grief in her mind. Like one whose consciousness is lost, she became separated from her vital airs. She died instantaneously.
13. The sons who had regained consciousness saw that she did not utter any word. They became immersed in the ocean of grief and fell down senseless on the ground.
14. Other sages who were living in that penance-grove, came there. They too were equally grieved but they consoled the sons of the sage.
15. After being consoled by the groups of sages the sons of Jamadagni duly cremated the bodies of their parents at their instance.
16. They performed all the obsequies that should be performed later on after the death of parents. They were afflicted day and night by the sorrow, due to the death of their parents.
17. In due course of time, at the end of the period of twelve years, Rāma returned from his penance. Accompanied by his friend, he went to the hermitage of his father.
1-3. While coming along the path, Rāma heard the details (of his father’s murder) from the beginning, from the sages such as the attempt (on his father’s life) by the princes, the passing away of his parents, the murder of his father and the removal of the head of his father by them.
On hearing of the death of his mother due to his father’s death, Rāma of powerful arms, became miserable and grieved and he lamented. Akṛtavraṇa who had been equally grieved consoled him.
4. Through reasons pointed out in the scriptures, through hints of his heroism and capacity and through cogent arguments and popular examples he alleviated Rāma’s grief.
5. On being consoled, the highly intelligent scion of the family of Bhṛgu, regained his courage. He proceeded ahead, desirous of seeing his brothers. He was accompanied by his friend.
6. Himself, reduced in physical strength due to misery he saw them (his brothers). He bowed down to them who too were equally miserable. Continuously experiencing grief and anger, he stayed with them for three days.
7. His fierce wrath (due to the recurring) recollection of the death of his father developed soon so much that it became capable of annihilating the worlds.
8. Being truthful to his vow, he reaffirmed in his heart the pledge taken by him formerly for the sake of his mother. He prepared himself for the massacre of all Kṣatriyas.
9-10. Bhārgava resolved thus—“After killing all those born of Kṣatriya race, I will perform the libation offerings to my parents with the blood from their bodies”. He indicated his desire to all his brothers. Being permitted by them and having concluded all the obsequies, he started from his house.
11. Accompanied by Akṛtavraṇa, he went to Māhiṣmatī. Standing in a park at the outskirts of that city, he remembered Mahodara.
12. He sent to Rāma a chariot bow etc. and all the necessary requisites for fighting along with Sahasāha.
13. Rāma, the conqueror of enemies, became ready (for the battle) well-accoutred. He got into the chariot. He took up his bow along with the arrows and blew his conch presented by Rudra.
14. He made a twanging sound with the bowstring, making heaven and Earth tremble as it were. Sahasāha, the most excellent one among the charioteers, drove the chariot.
15. On account of the sounds of the chariot as well as the bow-string of (Rāma) who was furious due to the slaughter of his parents, the entire city, the people and elephants became agitated.
16. On coining to know that Rāma, the destroyer of all Kṣatriyas, had come, the sons of the king became deeply agitated and they made full preparations for fighting with him.
17. Then, O king, the heroic princes Śūrasena and others (seated) in five chariots, made their endeavour to fight with Rāma. They were accompanied by other kings as well.
18. Equipped with armies consisting of four different units, those leading Kṣatriyas confronted Rāma like the locusts approching fire.
19. With his single chariot, Bhārgava restrained them as they rushed on. Being a hero of boundless valour, he fought with all the kings in the battle.
20. A battle took place once again between Rāma and the kings, wherein the infuriated sage of high intellect, killed a hundred kings.
21. After killing Śūrasena and others along with their armies and vehicles, he made the entire group of Kṣatriyas fall on the ground in a moment.
22. The kings who survived, whose wishes had been frustrated and whose vehicles and armies had been killed fled in all directions.
23. After routing the armies, killing the enemies and winning the battle, Rāma killed hundreds of kings and heroes by means of the fire from his excellent arrows.
24. Overwhelmed with fury and desirous of burning the entire city, Bhārgava discharged a missile that had a lustre similar to that of Kālāgni (the fire of world-destruction).
25. The fire from that missile burned the city along with elephants, horses and men. The flames enveloped the clusters of the entire rampart-wall of the city.
26. On seeing the city being burned and desirous of saving his own life, Prince Vītihotra became frightened and fled quickly for the sake of life.
27. After burning the entire city by means of fire from the missile, and after killing the enemies Rāma appeared like the god of Death, the destroyer who devours all the worlds.
28. Accompanied by Akṛtavraṇa and Sahasāha he went ahead making the Earth tremble, as it were, by means of the (rumbling) sound of the chariot.
29. After killing all the Kṣatriyas on the surface of the Earth, Rāma became calm. Then he went to the mountain Mahendra determining in his mind that he should perform penance.
30. In the meantime, in thirty-two years (?) Kṣatriyas rose into prominence. Therefore, he returned (from penance) and took the vow of killing them.
31. Kṣatriya kings were begotten of the widowed wives of those Kṣatriyas by Brāhmaṇas. Again he (Rāma) killed hundreds and thousands of such kings.
32. In two years, Rāma made the Earth devoid of Kṣatriyas once again. At the end of it he performed penance of twenty-four years duration once again.
33. Again, O king, enlightened Kṣatriyas were procreated by the Brāhmaṇas. Rāma killed them entirely like the god of death, the destroyer on the Earth.
34. In the course of so many years some kings were born. Killing them Rāma roamed over the Earth continuously for two years.
35. Enough (of this repetition of incidents) O leading king. The Earth was rendered Kṣatriya-less by Rāma who remembered the death of his father. He cleaved the earth of Kṣatriyas for all twenty-one times.
36. Since his mother beat her own breast twenty-one times, Kṣatriyas on the Earth were exterminated by Rāma as many times.1
1. “Thereafter, Rāma captured alive twelve thousand kings who had unmeasured splendour and who were duly coronated.
2. That sage of great splendour took these thousands of kings along with the sages to the pilgrimage centre Kurukṣetra which is full of penance (i.e. sages performing penance).
3. The leading member of the family of Bhṛgu caused five lakes to be dug there. All around them, he got built holy bathing ghats of comfortable access.
4. Bhārgava killed the kings there. With the blood flowing out of their bodies he filled those five lakes.
5. The valorous son of Jamadagni duly bathed in them and performed the rite of offering libations to the manes in accordance with the scriptures carefully.
6. He performed Śrāddha and other rites. O leading king, of his departed father and mother as mentioned in the scriptures in the company of Brāhmaṇas.
7. Surmounting all unfavourable circumstances thus, he stayed in the holy centre of Kurukṣetra abounding in austerities. He was alertly engaged in the worship of Pitṛs.
8. Thenceforward, the holy spot created by the son of Jamadagni in the penance grove of Kurukṣetra became the most excellent of all excellent sacred places.1 628
9. The place where the most excellent one among the members of the family of Bhṛgu caused the everlasting satisfaction to the manes has come to be known as Syamantapañcaka or Samantapañcaka. It is well known in all the three worlds.
10. It is the place where all his Pitṛs were fully propitiated by him by means of holy baths, charitable gifts, penance[,] Homas, feeding of the Brāhmaṇas and offerings of libations.
11-13a. The Pitṛs obtained everlasting satisfaction and the eternal world of the Pitṛs. The holy centre named Samantapañcaka is well known in the world as destructive of all sins and developed by means of great merit. All the sins of men who go there are removed even from a great distance like a dry leaf in a strong wind.
13b-l5a. The opportunity to go to that pilgrim centre is never obtained by bad men, O great king, even after hundreds of births.
The sacred spot Samantapañcaka in Kurukṣetra is extremely sanctifying. A man who takes his holy bath there is (on a par with) a man who bathes in all holy rivers and tanks.
15b-17a. Having fulfilled all his religious acts very well, Rāma felt completely satisfied in regard to his desires. The highly intelligent sage stayed there for some time with great self-restraint.
Then, at the end of a year, the son of Jamaḍagni of great self control, went to Gayā accompanied by the Brāhmaṇas in order to offer the balls of rice to the Pitṛs.
17b-20a. After going there, the suppressor of enemies propitiated the Brāhmaṇas, greeted and honoured on behalf of the Pitṛs in the Śrāddha in accordance with the scriptures.
There is another holy spot there pertaining to Śiva, remembered as Candrapāda. A pilgrim centre that causes the satisfaction of the Pitṛs like that, does not exist in the world.
The Pitṛs who are worshipped there by persons belonging to their families, even to the slightest extent in accordance with their capacity, will attain everlasting access to their goal through the offerings of balls of rice and similar objects.
20b-23a. When the Brāhmaṇas had been fully propitiated on behalf of the Pitṛs Rāma who had devotion into the Pitṛs duly offered the ball of rice.
Thereupon, all the Pitṛs beginning with Jamadagni came from the Pitṛloka and accepted the reverent worship performed by him.
Delighted in their minds they approached the delighter of the members of the family of Bhṛgu (i.e. Paraśurāma). All those Pitṛs remained invisible in the sky and addressed him:
23b-26a. “O heroic one, a great deed has been accomplished by you which is difficult for others to do. You have duly and very well propitiated us. But still you have not given us everlasting pleasure; since it was after massacred Kṣatriyas that you have achieved your aim.
Due to the potentiality of this holy centre as well as to your own devotion, we have been met by you and worshipped. But we have not enjoyed everlasting benefits.
26b-28. Hence, for the sake of destroying the sin of slaughter of heroes as well as other sins you should perform the due expiatory rites and perpetual Dharma. Henceforth, desist from killing the Kṣatriyas.
They are not directly responsible for the offence against your father since the universe is not uncontrolled. It was on account of that, that the murder of your father was committed formerly.
29. Who is competent to kill whom? Who is competent to save whom in this world? In these two affairs everyone can at best be the instrumental cause alone in regard to everyone else.
30-31. Certainly every one acts in accordance with his previous Karman. There is no doubt in this regard that the people became powerful befitting the proper time.
Without (the intercession) of the fate, no living being on the Earth is capable of oppressing other living beings, dear one, because every one does his own action in accordance with his ability.
32. Hence, give up your furious anger towards the Kṣatriyas. With a desire to do what is pleasing to us, regain quietism (restraint of passions). That indeed is our great strength. Welfare unto you”.
33. After telling this to Bhārgava alt the Pitṛs vanished. He too respectfully accepted their proposals.
34. Accompanied by Akṛtavraṇa, Rāma joyfully went from that place to Siddhavanāśrama.
35. After staying there along with the Brāhmaṇas, O king, the noble-minded most excellent scion of the family of Bhṛgu, resolved to perform penance.
36. He sent off Sahasāha along with his chariot, the bows and other necessary requisites after making him agree to come again (if and when necessary).
37-38. Going all over the world, he took holy plunges in all pilgrim-spots and performed the worship of Pitṛs, Devas and others.
In this manner, O leading king, the delighter of the family of Bhṭgu went round the Earth three times, following the popular convention.
39. Then once again, O king, he went to Mahendra, the excellent mountain in order to perform penance. He was surrounded by the Brāhmaṇas then.
40. Conversant with Dharma, he made there a permanent abode for himself, O king, as it was a place inhabited by Sages and Siddhas.
41. Sages living in all the holy centres, the expounders of the Brahman with perfect Self-Control, came there desirous of seeing him as he performed penance.
42. Those groups of sages saw him with his mind attached to austerities like a fire that had become calm after burning down a forest of dead trees in the form of Kṣatriya completely.
43. On seeing those divine sages full of the power of penance come, Bhārgava honoured and welcomed them by means of conventional requisites such as Arghya etc.
44. After enquiries about their mutual welfare (they themselves) engaged in fascinating stories and anecdotes that were meritorious and leading to great advancement and prosperity.
45. Then, with the approval of these sages of purified souls, he began preparations for performing a horse-sacrifice,1 the greatest of all sacrifices.
46-47. He collected the necessary requisites (for the sacrifice). He was accompanied by (sages like) Aurva, Viśvāmitra, Bharadvāja, Mārkaṇḍeya and others. With their approval, he made Kāśyapa as his preceptor and performed the great sacrifice called horse-sacrifice, Oking.
48. In that sacrifice of Rāma who had realized the Ātman, the Adhvaryu was Kāśyapa, the Udgātṛ was the sage Gautama and the Hotṛ was Viśvāmitra.
49-52a. The great sage Mārkaṇḍeya did the work of Brahmā. Bharadvāja, Agniveśya and other sages who had thoroughly mastered the Vedas and the Vedāṅgas performed other rites in their due order.
Accompanied by his sons, disciples and disciples of his disciples and assisted by other sages, O king, the holy Bhṛgu performed the work of Sadasya (i.e. Sadasaspati, the President of the sacrificial assembly).
The leading scion of the family of Bhṛgu (i.e. Paraśurāma) concluded all rites along with these sages and duly worshipped Brahmā along with his preceptor.
52b-54. A beautiful girl was duly adorned with ornaments to represent the Earth. The leading member of the1 629
family of Bhṛgu invoked the Earth consisting of hundreds of cities and villages, having oceans for its garments and garlands, and including mountains, forests and parks and granted the same to Kāśyapa except the excellent mountain (Mahendra). Rāma reserved it for his own residence thereafter, O leading king.
55-56. He worshipped Kāśyapa in accordance with the injunctions of the sacred texts, by means of gold, gems, jewels, garments, horses, elephants, food and other things. He concluded the sacrifice (Yajñā). At the end of the Yajña he had his ceremonial bath called Avabhṛtha. Then with the sage’s permission, he performed the rite of Abandonment of wealth (by distribution of monetary gifts).
57. After giving the promise of freedom from fear to all living beings, the delighter of the family of Bhṛgu began to perform penance there itself on the excellent mountain.
58. All the sages of praiseworthy holy rites who had acted as Sadasyas (members of the sacrificial assembly) and sacrificial priests (Ṛtviks) took leave of him and returned the way they had come.
59. After they had gone, the holy lord (Rāma) began the performance of a great penance and lived happily there itself in the company of Akṛtavrāṇa.
60-61. The Earth belonging to Kāśyapa and having many rulers over it performed the holy observance called Dīpapratiṣṭhā (Establishment of lamps), with the permission of Mārīca (i.e. Kāśyapa) for the suppression of all miseries. The rite had been recounted by Viṣṇu himself. Dharaṇī (The Earth-goddess) became perfectly rid of all miseries.
62. Thus the appearance of the son of Jamadagni has been narrated. On hearing this story, a man is rid of all sins.
63. In the course of the story, the prowess of Kārttavīrya whose splendour had become renowned in the world, had been duly narrated without being too brief or too prolix.
64. That king Kārttavīrya had such great potentiality and influence on the Earth that there will never be a man like him in future. A man like him has never been heard of in the past.
65. Since he had formerly solicited from Dattātreya the boon of death at the hands of Uttamapuruṣa (Lord Viṣṇu or an excellent person), he attained salvation on being killed in battle by Rāma.
66. His fifth son who had been well-known by the name Jayadhvaja, O king, had a powerful son named Tālajaṅgha.
67. He had a hundred sons who were excellent archers. They were known as ‘Tālajaṅghas’. The eldest among them was vītihotra.
68. The senior Tālajaṅgha lived for a long time in the middle of Himalayan forests along with his sons Vītihotra and others as well as Haihaya and other kings.
69. Formerly, when he was fleeing, Tālajaṅgha was hit on his back by an arrow of Rāma. With an excruciating pain he fell senseless on the ground.
70 By chance, Vītihotra who was also fleeing saw him. Taking him in his chariot, he fled speedily.
71. All of them lived on the Himalayas, afflicted by great fear. They had a lot of sufferings and they had only greens, roots and fruits for food.
72. Thereafter, when Rāma calmed ḍown with his mind engrossed in penances, Tālajaṅgha along with his sons regained his kingdom.1
73. The excellent king, the suppressor of his enemies, established the city once again as before, stayed there and protected his own kingdom.
74. Recollecting the previous enmity, O great king, Tālajaṅgha attacked your city along with his sons, followers and armies.
75. Accompanied by his army consisting of four units, that king approached the city of Ayodhyā, making the Earth tremble as it were and yelled loudly.1 630
76. Your father, even though of futile authority, came out of the city. Although he was very old, he fought like a young man with all those kings.
77-78. Though the old king killed many elephants, horses and soldiers, and destroyed many chariots, he was defeated by his enemies. Hence he decided to flee.
Abandoning his city and kingdom along with the treasury, army and vehicles, he entered the forest accompanied by your mother who was pregnant.
79-80. He was staying on the outskirts of the hermitage of Aurva. He had been weighed down by oìd age and was overwhelmed with grief and fury. He was looked at helplessly by your mother with her throat choked with tears. Thus like a helpless person, O leading king, he passed away to the heavenly world from this world.
81. Your mother, O king, was full of misery and grief. Weeping and crying she placed the corpse of her husband on the funeral pyre.
82. She had become emaciated due to starvation and other miseries, over and above it, she was now agitated over the demise of her husband. Hence, she firmly resolved to immolate herself and to enter into the funeral.
83. On hearing about all these, Aurva, the great sage, himself came out of the hermitage. Restraining her from self-immolation he said thus:—
84. “You must not die now, O queen. There lies in your womb a son who will be the most excellent one among all Emperors”.
85-86. On hearing these words of his, your mother of great fortitude, abstained from death. The sage took her to his hermitage. Desirous of seeing your lotus-like face, she curbed her miseries and stayed comfortably within the bounds of his hermitage. At the proper time, she gave birth to you in the hermitage of Aurva.
87. That sage performed all the post-natal holy rites for you. You have been brought up in the hermitage of Aurva. He took pity on you.
88-89. The story beyond this is already known to you. O suppressor of enemies.
King Kārttavīrya of such potentiality and power ruled over this Earth. Due to the power of observance of this holy vow, he became famous in all the worlds. Your father was defeated by his descendants and he fled to the forest.
90. All details connected with him have been recounted to you by me.
This holy rite too which is the most excellent one among all holy rites, has been fully recounted to you.
91-92. This holy rite has been recounted along with its Mantras and Tantras. It yields the benefit of all the worlds. To a person who performs this holy rite, O king, there is no desire among the fourfold aims of a man that is difficult of accomplishment in all the three worlds.
The holy rite of king Haihaya and the story of sage Jāmadagnya has been succinctly recounted by me. What else shall I tell you?”
93-94. “Thereupon, king Sagara said to the sage with palms joined in reverence—“O holy lord, I wish to perform this holy rite. Instruct me well in this connection and grant me permission for undertaking the same.
95-97a. By means of this holy rite, O Brahmanical sage, I shall undoubtedly be blessed.”
On being requested thus by the king, the great sage said “So be it”. He initiated the king along the path mentioned in scriptural texts.
On being initiated by Vasiṣṭha, Sagara, the excellent king, gathered together all the materials and duly performed the splendid holy rite.
97b-100. Following those injunctions, the king worshipped the lord of the Universe. Getting the permission of the preceptor, he concluded the same in a befitting manner.
The king of great intellect then took the vow—“I shall perform this excellent holy rite strenuously for the whole of my life.”
After taking leave of the king and making him return when he followed, the holy sage Vasiṣṭha went back to his hermitage.
1. After the departure of that excellent sage, Sagara the best of the kings, resided in Ayoḍhyā and ruled over the earth.
2. He was equipped with all types of wealth and assets. He was conversant with the principles of Dharma and Artha (politics and economics). He was a boy only in years but in his activities he earned the appreciation of all elderly persons.
3. But he was always dejected in his heart. He neither took food during the day nor did he sleep during the night. Recollecting something, he used to heave deep hot sighs.
4. On hearing that his kingdom had been annexed by the enemies after vanquishing his father, that he had fled to the dense forest along with his (king Sagara’s) mother and that he had passed away in the same forest, the king became grief-stricken. Habitually, true to his promise, he angrily took the vow of exterminating the entire race of his enemies. A king belonging to the family of Ikṣvāku is unable to bear the fire of discomfiture.
5. Once, the king, having celebrated a solemn ceremony, resolved to defeat his enemy and to conquer all the quarters in due order.
6. Surrounded on all sides by many thousands of chariots and elephants, horses, chariots,1 and foot-soldiers, the king set out from his excellent city.1 631
7. In order to destroy his enemies he started with his combined force consisting of six Aṅgas1 (Parts, Units), which appeared like the ocean that is agitated due to different kinds of animals and series of waves, on account of the galloping horses; he appeared to be moving along with the entire world consisting of the groups of Kulagiris2 on account of the herds of elephants in rut; he appeared to be moving along with the firmament brightened by the good (í.e. white) rays of the moon, on account of the stream of white umbrellas and banners (of the army on march).
8. As the king proceeded ahead in his campaign, the low lying areas (depressions) of the earth were filled up with the dust particles of the mountain ranges pounded by the feet of the armies of the front ranks. The ground thus raised there, always became a fence like hedge, due to the dust particles raised severally by the armies consisting of the four units.
9. He killed many haughty warriors confronting the arrays of elephants, horses, and chariots. He wore the splendour of the moon-crested lord (Śiva) who killed the armies of the hordes of Asuras; during the periods of encircling and attacking the cities of the enemies, he used to proclaim from a distance, the duties (of the enemy soldiers) in the case of defeat and mortification; he used to give them sufficient time to move away quickly and he used to assure them of no harm or loss to their lives (he made them confident of the safety to their lives).
10-13a. The king was desirous of conquering the quarters (the entire world). That king whose realm he attacked, immediately bowed down to him. After defeating all the kings he made them followers of his footsteps. He let some go on some-conditions indicated and returned their kingdom to them.
Thus, he went to various directions. When he went to the South, he remembered the previous enmity and marched against the Haihayas.
13b-14a. A great battle causing hairs to stand on ends, took place between him and the Haihaya kings who had full complement of chariots and elephants and who were great warriors.
14b-17a. In that great battle, the powerful and infuriated lord of the Kosalas killed thousands of kings and their armies.
The king who wanted to put an end to the enmity (by taking revenge) defeated the Haihaya kings, shattered and burnt their city and entirely reduced it to ruins.
Sweeping the whole of the land and crushing it down with his entire army, he reduced the kingdom of the Haihayas to dust.
17b-18a. Leaving off the city and the kingdom those kings who survived fled everywhere with all their riches and glory gone, and their lustre faded.
18b-19a. The king rushed against those fleeing kings and killed them along with their followers like the frantic, infuriated god of death killing the subjects.
19b. Sagara whose anger had been roused and who slew his enemies in battle discharged against them the extremely terrible Bhārgava1 missile that struck terror among the enemies.
20. The kings were rendered helpless with their bodies being burned by the flames of the Bhārgava missile which was discharged by him. The missile which was extremely terrific and which made the three worlds frightened shone brilliantly. Immediately they were rendered blind by the darkness due to the columns of smoke made to whirl round by the Vāyu missile (one whose deity is the wind god). They wandered here and1 632
there and rolled about on the ground where for a short while their limbs were hidden beneath a great deal of dust particles.
21. The movement of the kings was hindered by the brilliant glow of the Āgneya missile. They could not see their way around. They became separated from one another belonging to their group. They became helpless in their bodies. Their minds became agitated and confused. They were frightened. They abandoned their clothes, weapons, coats of mail, ornaments etc. With their hairs let loose and dishevelled, they exhibited various caprices of insane persons in front of their enemies.
22. After defeating all the Haihayas in battle, Sagara the powerful King, had the features of an agitated ocean. He moved against the Kāmbojas.
23. Kāmbojas,1 Tālajaṅghas, Śakas, Yavanas, Kirātas and others—his enemies who had offended him formerly, became utterly confounded as they lost courage on hearing the sounds of the war-drums and various other musical instruments (of Sagara’s army). They immediately abandoned their kingdoms, armies, cities and ladies of their harems. They wandered here and there to various directions due to their fear (of a fresh discharge) of his arrows and missiles.
24. The enemies of that king were frightened. Their vision became blinded by the flames of the fire of his valour. They abandoned their homes, realms etc. along, with their sons and others. Being attacked and chased by the armies of their enemies, they fled to the forest region where also they were stunned and stupefied by another enemy who got up from his sleep in the caves of the mountain.
25. After exterminating the Tālajaṅghas along with their armies and vehicles, that king, the suppressor of enemies, gradually destroyed their kingdom.1 633
26. Extremely infuriated he slew many of the Yavanas, Kāmbojas, Kirātas and others as well as Palhavas1 and Pāradas.
27. On being struck down by him in battle, those kings became frightened. Those who survived the slaughter fled all round in groups.
28. “I am the son of that king whose kingdom was taken away by many of you. I am desirous of wreaking revenge. I have come here purposely as I have taken a vow of killing you all forcibly.” Thus the king Sagara who had the virility of elephants and the splendour destructive of Kṣatriya heroes, made his enemy kings hear his life story. He thus reminded the other kings (of his previous history).
29-30. On seeing that the excellent king had taken the vow of annihilating the races of all his enemies, seven of the enemies of the excellent king, viz. Pāradas, Palhavas and others who were born of royal families and who were very famous, became frightened. In order to save their own lives they sought refuge in Vasiṣṭha the family preceptor of the Ikṣvākus along with their womenfolk and children.
31. “Be our refuge, O Brāhmaṇa. We are distressed and we desire freedom from fear. Our bodies are being burnt by the fire of Sagara’s missiles. We are about to die.
32. Determined in wreaking vengeance, he kills all of us without exception. We are desirous of preserving our lives by coming out of that danger.
33. Our kingdoms have been split. Our pleasures and prosperity have been ruined. Our wives, children and relatives have been separated from us. It is only for saving our life that we are seeking refuge in you.
34. There is no other person in the world who, by friendly persuasion or by the application of force, can turn him back and protect us from this great danger.1 634
35. You had been chosen as the family preceptor of the kings born of the solar race by the kings, his predecessors in the family. Your power and influence is such.
36. Therefore, restrained by the respect for the greatness of his preceptor, he shall not transgress your behest like the great ocean that does not trespass the boundary of the seashore.
37. O holy lord, you are our friend, father and mother, You are preceptor of all the people. Hence, O highly fortunate one, it behoves you to save us from this difficult situation”.
38. On hearing these words of theirs, the holy lordly saint Vasiṣṭha slowly surveyed those who sought refuge in him.
39. On seeing those persons who were born of royal families, who had survived the general massacre and most of whom were old men, women and children the holy lord who was merciful towards all living beings, became distressed.
40. After looking at them with due honour, and mentally pondering for a long time, the highly intelligent sage revived their lives with the slowly uttered words—“Do not be afraid”.
41. The highly fortunate one, indued with great sympathy, spoke to them kindly and made those persons who sought their lives to agree to the conditions of the king.
42. In order to fulfil the vow of the king, Vasiṣṭha stipulated the condition that those persons who had been burned by the anger of the king should be denied all those holy rites laid down for persons of royal families. He went to the excellent king himself. He pacified him slowly in fitting manner. He then requested him for permission to the surviving enemies to go away for good.
43. Though the king was still angry, he respected the words of his preceptor. Those enemies were compelled to eschew the holy rites laid down for their families as well as their made of dress. He made them accept rites different from what are laid down in Śrutis and Smṛtis. They were forsaken b[?]t
maṇas. He let off each and everyone of those kings alive but no better than dead.
44. He made the Śakas shave off half of their heads, he made the Palhavas grow moustache (and beard). He made the Yavanas devoid of the moustache. He made the Kāmbojas to retain the chin (i.e. the beard).1
45. In this manner he made others also born of royal families, very ugly. They were denied the right of performing the holy rites mentioned in the Vedas. They were forsaken by the Brāhmaṇas.
46-48. After forcing them to accept these stipulations, he left them alive. Those enemies abandoned their characteristic features and mode of conduct. They became outcastes. They were censured by the people of all castes. All of them were slighted and insulted. They became ruthless, shameless Mleccha barbarian tribes. They roamed about in the world in groups.
49. Released by that king these Śakas, Yavanas, Kirātas and others, immediately abandoned their modes of dress and conduct of life. Their only resorts were mountains, forests, caves and such other places. Even today they are censured by good people. These tribes maintain themselves by evil activities and wicked pursuits. But they keep up the vow of the king and prevent it from being broken.”
1. These were probably the fashions of hairstyles among those tribes which are attributed to king Sagara’s orders of punishment.
1. “Then taking permission of Vasiṣṭha, the excellent sage, Sagara accompanied by a great army, marched against the Vidarbhas.
2. Then with great pleasure the king of the Vidarbhas offered to him his daughter whose name was Keśinī. She was unparalleled in beauty etc., and therefore was suitable to him in every respect.
3. In an auspicious hour, that ruler of the earth, a tiger among kings duly took the hand of Keśinī, in marriage, with the fire god as witness.
4. Honoured extremely well by the king of Vidarbhas, he stayed in his palace for a few days and taking leave of him, he set off from that place.
5. (He set off from that place) on being permitted by him. Then he was welcomed by the Pāribarhas. Coming out of their city, the king approached the Śūrasenas.
6. Then he was honoured by the Yādavas, his maternal uncles. After being propitiated by them with plenty of wealth, he started from Madhurā (Pkt. form of Mathurā).
7. Thus by conquering the whole of the earth he made all the kings his vassals (literally, “moving at his hint”) paying revenues and tributes.
8. Thereafter, he permitted the kings to go back to their kingdoms along with their armies. The king then allowed his followers to return.
9. Accompanied by a great army and his royal retinue and camp-followers, he reached his kingdom slowly without afflicting the realms in between.
10. He was honoured by the people of the villages and outlying districts with many gifts and presents. Then, he quickly reached Ayodhyā.
11. On coming to know about his arrival, the citizens became enthusiastic over the great festivities and therefore adorned the city.
12-16. The entire city prepared itself for a great festival. The surface of the ground was sprinkled with water and swept clean. It had hundreds of pots filled with water (signifying auspiciousness). Hundreds of tall flagstaffs were raised. The city was decorated with banners and emblems, fumes of agallochum spread everywhere. The city became bright and resplendent with many flowers of different colours. It was embel-
lished with gem-studded ornamental gateways, lofty town-gates, tall minarets and palaces. Its highways were beautified by means of showers of flowers and fried rice. Every house in the city was prepared for the great festivity. The city had rows of houses where all the deities presiding over the sites of buildings had been worshipped. It was rendered beautiful all round by the delighted citizens and villagers eager to see the king who had conquered all the quarters.
17-20. Then the ministers, counsellors as well as the residents of the harem came there, surrounded by groups of courtezans and ladies of the city. All the citizens assembled there. The king met them and receive d honour, welcome and blessings from them. There were a lot of deafening cheers of ‘Victory’ reverberating in all the quarters. The sweet sounds of different kinds of musical instruments got mixed with them. The king loudly greeted them. Accompanied by those joyous people and delighting his subjects, he entered the excellent city.
21-24. He was greeted and lovingly honoured by the Brāhmaṇas through sweet chants of the Vedic Mantras. He was warmly and highly eulogised by heralds, bards and panegyrists.
The residents of the outlying districts and countries uttered cries of Victory all round. The songsters and musicians began singing to the accompaniment of the sweet notes of the Viṇās (lutes) and Veṇus (flutes) as well as the sound produced by beating the time. The harlots followed him dancing. A graceful white umbrella was spread over him. Showers of fried rice and flowers greeted him allround. Thus he entered the city of Ayodhyā like Indra entering his city.
25. Through a path that was Dṛṣṭipūta (i.e. protected from impurity by sight by disallowing people of wicked vision and keeping it spotlessly clean), that was rendered fragrant through scents and that was traversed first by the Brāhmaṇas, he walked upto a magnificently decorated mansion in the middle of the city.
26. Accompanied by both of his wives, he got down from the vehicle and joyously entered the house of his mother, where the people were delighted and well nourished.
27. With humility, he approached his mother who was seated in a couch. Touching her feet with his head, he made obeisance to her.
28. After congratulating him with blessings in words choked with delight, she got up with great excitement and embraced her son.
29. With great pleasure, she blessed and congratulated both the daughters-in-law. The king honoured her with many a narrative and stayed there for a long time.
30-32. Then, after being permitted by her, he set out from her abode. Thereafter, accompanied by his followers, and fanned with white chowries, the glorious king slowly entered the assembly-hall like the king of the Suras. After entering the highly splendid assembly-hall resorted to by many kings, he bowed down to all elderly persons. He was blessed by them. Then the lord of men sat on a magnificent and splendid throne.
33-34a. He was attended upon by his vassal kings, the rulers of the various outlying territories. Recounting various tales the excellent king stayed there delightedly along with his kinsmen.
34b-35a. By conquering the territories of the various quarters, he kept up his vow. Thereupon, the liberal-minded king duly maintained the three Arthas (the three aims of worldly life viz. wealth, love and righteousness).
35b-38a. He conquered his enemies by means of his own prowess. He became the overlord of all the quarters. Like Viṣṇu, he ruled over the earth under his single Royal umbrella. He fulfilled duly the vow that he had made on being infuriated by the discomfiture of his deceased father. After vanquishing all his enemies, he protected the earth consisting of seven continents, seven oceans, many cities and villages and rows and rows of houses.
38b-39a. As time passed on thus, Vasiṣṭha, the lordly sage came there desirous of seeing the king once again.
39b-40a. On seeing the excellent sage come, the king got up excited. Accompanied by those vassal kings and with the materials of worship in his hands, he greeted the sage.
40b-41a. The highly intelligent king, fully endued with devotion to his preceptor, worshipped the sage duly with articles of worship, water for washing feet (Arghya, Pādya) and other things and bowed down to him.
41b-44a. After blessing Sagara, Vasiṣṭha said—“Be seated”. The king sat in his excellent golden seat along with all those vassal kings and his wives, after being permitted by the sage. Āpava Vasiṣṭha slowly uttered these gentle words to the excellent king who seated near him, even as the other kings were listening.
44b-49a.—“O king, I hope that your kingdom is well-secured internally and externally; that your ministers and groups of counsellors and the people in the entire kingdom are quite well. Fortunately all the enemies along with their entire armies and vehicles have been conquered by you without much effort, in your battles. Having taken a pledge but respecting my words, you made the enemies cast off their old rites and let them go alive. I heard that after defeating them you went, along with your vehicles and armies with a desire for the conquest of the quarters, in order to vanquish others. Having heard now that you have once again conquered the quarters and come back to the city, O excellent king, I have now come to see you out of love.”
49b-50a. On being told thus by Vasiṣṭha, Sagara, the conqueror of Tālajaṅgha, replied to the great sage with palms joined in reverence.
50b-56a. “Indeed we are quite well in every respect, O great sage. There is no doubt about it. All the deities are always favourable to us, O sage. How can miseries and calamities befall me since your holiness always mentally wishes for my welfare.
I have been blessed by your holiness. I have been made delighted with all my task fulfilled since, O preceptor, you
yourself have come here to see me. Since you have mentioned my conquest over the enemies and similar things, let me say that it has been carried out entirely due to your blessings.
I think that everything is obtained by the kings due to your favour. Otherwise, what power do I have to kill enemies of such types.
Even my little effort and endeavour is rendered big by
you.
Even a small quantity of fruits gives pleasure to the person who planted the tree.”
56b-57a. Honoured thus very well by Sagara, Vaṣiṣṭha, the great sage, took leave of him once again and went to his hermitage.
57b-58a. After Vasiṣṭha, had gone back, king Sagara, lived in Ayodhyā with great delight in his mind and ruled over the entire world.
58b-59a. He had two wives endowed with beauty, nice behaviour and good qualities. With them he enjoyed worldly pleasures conducive to his happiness, in a manner befitting his desire.
59b-61a. The two wives named Sumati and Keśinī were equally beautiful with blooming lotus-like faces. They were endowed with beauty, liberal-mindedness and various other good qualities. Their breasts were plump and round. They had bluish curly tresses and they were adorned with all types of ornaments. They were richly endowed with all good characteristic features. They were in their prime of youth. They were very dear to him. They were always near him. They were always engaged in what is pleasing to him and what is conducive to his welfare.
61b-64a. They always captivated his mind by means of their good conduct and graceful activities.
Delighted in his mind as the administration reached the pinnacle of perfection, the king sported with them as he desired and lived in the city.
The appellation ‘Rājā’ (one who delights and pleases) did not suit other kings based on their qualities but it fitted well with the noble-minded Sagara.
64b-66. Even a small quantity of Dharma becomes large, but to that king wealth and love did not become large in that manner (?). He was not greedy in his mind. Hence, he enjoyed wealth without affecting Dharma adversely. For the same purpose, O leading king, he enjoyed love without affecting the other two (i.e. wealth and Dharma).
1. “Thus that king duly protected the earth consisting of seven continents very well, like another Dharma (God of Righteousness).
2. He duly established the Brāhmaṇas and other castes in their respective duties separately. He protected them without getting his sense-organs affected adversely.
3. The subjects belonging to all the different castes behaved with due deference to the most excellent among them (the less distinguished among them followed and obeyed the more distinguished ones). The castes followed the due order of seniority and excellence. They enjoyed the objects of pleasures in due order.
4. When that king was ruling, death never approached a young child while an old man was alive. This was true of all castes.
5. Then the entire nation flourished with all hindrances removed. There were many outlying countries and districts fully inhabited by the people of the four castes.
6. While that king reigned, the whole realm consisted of many hundreds of houses and villages divided into various zones and had many residential apartments.
7. At that time no Brāhmaṇa on the earth was Anāśramin (one who does not follow the rigorous disciplines of the four stages in life). All the enterprises of all the subjects became fruitful.
8. Men began only those activities which befitted them. Then the activities of the men were in consonance with the four aims of men in life (i.e. virtue, wealth, love and salvation).
9. People inhabiting the groups of cities and villages were always engaged in great festivities. They were endowed with devotion and loyalty to the king as well as were desirous of the welfare of one another.
10. No one among the subjects was despicable, accursed, impoverished, sickly, greedy or miserly.
11. People were delighted with other’s merits. They were eager to have contacts with good people. They bowed down to elderly people and always indulged in learning good things.
12. They were afraid of slanderous remarks of others. They were always delighted in the amorous sports with only their own wives. By nature they desisted from associating with wicked people. They adhered to righteous activities.
13. When that Kṣatriya king was governing the subjects and the earth acquired by his own valour, the people everywhere were theists (or believers in Vedas).
14-15. When that mighty king was ruling over the realms, O highly fortunate one, the seasons had the regular normal timings. The whole of the earth yielded plenty of paddy and other plants.
16. His assembly-hall brilliantly illuminated by plenty of gems and jewels shone like that of Śakra (Indra) in heaven. As Indra’s assembly was occupied by the Devas on seats decorated with precious stones, so his hall was occupied by hundreds of kings and the overlords of eighteen Maṇḍalas (zones or political divisions). They used to visit him in order
to serve him. They were well-renowned on account of their excessive valour and exploits. Those coronated kings were seated separately in seats studded with gems.
17. His vassal kings occupying different territories used to visit him with presents. During those occasions, they used to keep the camps of their armies all round the city separately. They were desirous of seeing the king along with their sons. But frequently they had to send the information through the gatekeepers to the king, as he tarried in the harem for a long time.
18. Due to excessive friction of the series of crowns of kings who were bowing at his feet, the feet of that king appeared to have got scarred thereby.
19. His assembly hall shone like the cave of Sumeru, due to the precious gems and jewels scattered all round, by the groups of leading kings who had to attend on him.
20. Thus righteously ruled that king, the crest-jewel of the solar race, the suppressor of his enemies. He ruled over the earth with no one else to rule it (except king Sagara).
21. Though king Sagara protected the earth thus, he never had the pleasure that usually results on looking at one’s own son.
22-25. Without that pleasure he was extremely distressed and many times he began to ponder. “Alas, I am devoid of a son. Certainly, on account of this, our forefathers in this family will face the loss of their balls of rice. When a good son is born, it is said, the forefathers delightedly hasten to his house even from the hell, because they are enthusiastic over the postnatal holy rites.
A man may reach heaven, due to a great deal of religious merits. Even then, if he has no son, the immortal beings in the heaven, do not keep the gates of heaven open to him.
When a good son is born, the father wins both the worlds (i.e. attains pleasure in this world and in the next) and his grandfathers in both the families attain heavenly world.
26-29. I will not attain that good which belongs to those blessed with sons. Due to the fact that I am issueless, certainly that goal is extremely inaccessible to me.
My prosperous and undivided kingdom is, it is said, not at all different from Indra’s realm. Since I have no religious merit even that kingdom is of no benefit to me.
This throne occupied by my ancestors as well as this kingdom will become subservient to others on account of the fact that I am issueless.
30a. Hence, I shall go to the hermitage of Aurva accompanied by both of my wives. I shall propitiate that leading sage for obtaining a son.
30b-33a. I shall go there and intimate to that noble-souled sage the fact that I have no issue. Undoubtedly, I will carry out whatever he says.”
After thinking like this, O king, the excellent king Sagara, who was aware of his duties, decided to go to the hermitage of Aurva.
After entrusting the excellent minister with the charge of administration of the kingdom, he joyously went to the forest riding his chariot, accompanied by both of his wives.
33b-35. He proceeded ahead and due to the rumbling-sound of the chariot he was observed with motionless eyes by the peacocks on either side of the pathway (i.e. the peacocks thought, on hearing the rumbling sound of the chariot, that it was the rumbling sound of the cloud). O king, he pointed out to his wives the deer that stood motionless for a moment, lifted up their faces, and then got ready to run away. He became delighted on seeing the trees richly laden with flowers and fruits.
36. The king entered the penance-grove. All around it consisted of many trees where the blossoms had not faded, the fruits of which were tasty, that had a grassy grounds all round and which had plenty of tender sprouts and cool shades.
37. All around, in every quarter, the cuckoos cooed loudly and sweetly, as their throats became clear due to their having tasted the tender sprouts at the tips of the mango trees.
38. It was endowed with the flowers of all the seasons. It was embellished by the hovering bees. It contained many
trees round which turned the creepers, stooping down with bunches of flowers.
39. It was covered with hundreds of trees occupied by herds of monkeys. It contained multitudes of chirping birds such as the extremely delighted peacocks, Sāraṅga birds and others.
40. It was very fascinating, due to the songs of singing Vidyādhara maidens. It had many sylvan caves where couples of Kinnaras used to wander about, making them shine brilliantly.
41. It was surrounded by lakes, the banks of which were occupied by many birds of sweet notes, such as the swan, the ruddy goose, the parrots, the Kāraṇḍavas (a sort of duck) and the Sārasas (a variety of crane).
42. The quarters were filled with gentle breezes wafting slowly over the lakes abounding in lotuses and lilies of various sorts.
43. Proceeding ahead thus in his chariot along the penance grove that had the qualities described above, the king attained the greatest delight.
44. Having reached the precincts of the hermitage, his mind attained calmness. The glorious king then got down accompanied by his wives.
45. “Let the horses rest”—so said the king to the charioteer. Then he came to the outskirts of the hermitage of the great sage of sanctified soul.
46. From the disciples of the sage, he heard that the sage had concluded his daily routine of holy rites. In order to see the sage, he then entered the hermitage with an humble attitude.
47. Accompanied by his wives, the king delightfully bowed down his head to the great sage seated in the middle of the sages and accompanied by groups of ascetics.
48. Sage Aurva of great power and potentiality, directed the king who bowed down to him along with them (i.e. the two queens) to take his seat saying lovingly—“Sit down”.
49. After honouring him very well by means of Arghya, Pādya etc. the great sage pleased him along with his wives by
according him a hospitable reception befitting the sylvan environment [i.e. with the products of the forest such as roots, fruits and the like].
50. After the hospitable reception, the king took rest for a while. Thereupon, he bowed to him and sat in front of him. Aurva then addressed the following gentle words to the king.
51. “I hope that your kingdom is all right externally and internally. I hope that you protect all your subjects righteously.
52. I hope that you yearn properly to win over the trívarga (three aims in life viz. Dharma, Artha and Kama) by means of proper expedients. I hope all the expedients in politic (such as alliance, war, diplomacy and others) are well practised by you and they yield groper results to you.
53. Fortunately, O excellent king, all the enemies have been conquered by you. How glad I am that the entire kingdom is righteously protected by you.
54. There is no loss or destruction to those who strictly abide by Dharma. Does not Dharma save that person by whom it has been kept up and sustained?
55. I have already heard that you have arrived at your capital along with your army after conquering the whole of the earth and that you have married.
56-Ō8. The proper protection of the subjects is the most excellent duty of kings. They become happy here and hereafter only on that account.
Then why, O king, have you abandoned the duty of administration of the kingdom and approached me along with your wives? Tell me”.
On being asked thus by the sage, the excellent king Sagara joined his palms in reverence and spoke these sweet words.
1. O great sage, there is no doubt in this that I am quite well in every respect, since your holiness, the most excellent among the descendants of Bhṛgu, has solicitude for my peace.
2. How can I, who have been formerly trained in such a manner in wielding missiles and weapons by you, be incapable of restraining all the enemies now?
3. You are my preceptor, friend, and well-wisher, deity and kinsman. Nor do I know anyone else as my father except you.
4. All the kings were defeated by me through the missiles, the use of which has been taught by you. It is the power of your penance, remembering which, all of them had been defeated by me.
5. By means of your penance, you sanctify and protect the entire universe. Undoubtedly you are capable of creating and annihilating it also.
6. The potentiality of your penance is great. It is not common to anyone else. Here, even a part of it, if seen, causes wonder.
7. O holy lord, in your penance-grove, ever since its infancy the fawn, slowly but unhesitatingly approaches the seat of the lion and drinks water.
8. Here, due to full confidence, even a slim delicate hind offers her udder to her young one. The Ruru deer removes the itching sensation of its cheek at the tip of the horns of the black deer.
9. In order to sustain itself, a tigress killed a hind which had recently given birth to its fawn, in another forest. But the same tigress nurtures the young ones of that hind in your penance grove.
10. It is because of your penance that in the outer jungle a lion was chasing a fleeing elephant. But as soon as
they entered this penance grove, they had stopped running. They stand in the same place, afraid of you.
11-12. The mongoose, rats, cats, peacocks, rabbits, serpents, wolves, boars, tigers, the fabulous eight-footed Śarabh-as, bears, monkeys, jackals, Gavayas (mountain-ox), the cows, the deer and the buffaloes abandon their natural enmity and become friendly.
13. A power of penance like this, striking the world with surprise, is not seen anywhere. O Brāhmaṇa, excepting in your case, it is difficult to be found elsewhere in the world.
14. Due to your blessings, I have conquered this earth, O Brāhmaṇa sage, and have come back to my own realm along-with my captive enemies.
15. I have all ministers under my control. I have shown sufficient and suitable care and application to the three Vargas (viz. virtue, wealth and love). I have protected the kingdom very well along the path advised by you.
16. As I continued my activities thus and stayed on the kingdom, O leading scion of the family of Bhṛgu, there arose in me a desire to see your holiness and that too with a purpose.
17. Will the protection of the Earth along with the offerings of balls of rice be restricted to me? (Will it stop with me?) Will it be so due to the fact that I have no issue?
18. This is the excessive misery in my mind and it cannot be remedied. I have approached you, thinking that, in this world there cannot be anyone else who will be able to remove it.”
19. On being told thus by Sagara, the holy lord Aurva remained silent for a moment thinking within himself, and spoke these words alongwith his directions.
20. “Observing restraints, you stay on here for sometime along with your wives; thereby you will obtain your desire. No doubt need be entertained about this”.
21. The righteous-souled king stayed there along with his wives. He was delighted and endowed with devotion. He was eagerly engaged in serving him (Aurva) for a long time.
22. By means of their humility, good conduct and devotion, the wives of the king accorded great satisfaction to the sage. They were always alert.
23. The great sage was satisfied with their devotion and sincere service. He called the queens and said these words:
24. “O gentle ladies, let any boon be chosen from us; whatever you desire. I shall grant it even if it is very difficult to get. There is no doubt about it”.
25. Then both of them bowed down their heads and respectfully spoke to the great sage—“O holy Lord, we desire sons”.
26. Then the saint said to them: “Desirous of doing what is pleasing to you both and to the king, this desired boon has been given by me.
27. Due to my blessings, both of you shall be fortunate enough to have sons, certainly. Let these further words of mine also be heard.
28. One of you will bear a single son. He will not be very virtuous. Still he will be alive till the end of Kalpa.
29. The other will give birth to sixty thousand sons. Ere long, all of them will meet with destruction without fulfilling their assigned work.
30. These two boons with such characteristic features have been given to you both. Whatever is desired by either of you, may voluntarily be recounted.”
31. When this was spoken by the sage, the daughter of the Vidarbha king chose a son who would perpetuate the line. The other queen chose the other boon of begetting many sons.
32. After granting this boon to king Sagara and honouring him along with his wives in a suitable manner, the great sage sent him off towards the city.
33. Permitted by the sage, the ruler of the Earth who was satisfied because his desire had been fulfilled, got into the chariot along with his beloved ones and went to the city quickly.
34. After entering the beautiful city fully inhabited by delighted and well-nourished people, he stayed there with great joy along with the people of the city.
35. At the same time, O king, the two queens intimated to the king with great joy the fact that they had conceived.
36. The foetus of the queens developed day by day like the moon in the bright half of the lunar month, along with the wealth of pleasure and contentment of the parents and the citizens.
37. When the time was complete, Keśinī gave birth, in an auspicious hour, to a son of unmeasured lustre and resplendent like the fiery sun-stone.
38. After the due performance ofjātakarman (post-natal holy rite) etc., the king named him Asamañjasa.
39. At that time, Sumati too gave birth to a pot-gourdlike foetus. On seeing it being given birth to, the king wished to throw it away.
40. On coming to know of it, the holy sage Aurva came there as though by chance. Welcomed and honoured perfectly by the king, he hurriedly spoke to him thus.
41. “This foetus in the form of a pot-gourd, O king, should not be thrown away. It does not desrve to be abandoned because it contains the nucleus of your sixty thousand sons.
42. Hence, let it be cut into small pieces and be preserved carefully in pots of ghee covered with lids. The pieces should be kept in separate pots.
43. If this is done properly, O king, you will have sons as are mentioned before, due to my grace. There is no doubt about it.
44. When the time is complete, they will break open the pots and come out separately. Thus, O king, sixty thousand sons will be born unto you”.
45. After saying thus, the saintly lord Aurva vanished
there.
The King carried out everything in the manner mentioned by Aurva.
46. After a year was completed, children were born every day out of the pots of ghee, after breaking them open one by one.
47. In this manner the sons of the king were born and brought up in groups, O king, making up the total of sixty thousand.
48. They had great strength and valour. They did not perform any rite separately. (They worked collectively in every respect). They were unassailable and ruthless in particular.
49. The king, the most excellent among the intelligent ones, was not very much pleased with them. But he considered the holy son of Keśinī as his beloved son. He honoured him much.
50. The king duly celebrated his marriage. He too delighted his friends by means of his good qualities.
51. A glorious son well-known by the name of Aṃśumān was born to that son of Keśinī.
52. Even in his infancy, he was extremely intelligent. By means of his exalted and noble qualities, he extremely delighted his friends and grand-father.
53. In the meantime that son of the king, Asamañjasa, was possessed by a certain Piśāca (ghost). He became devoid of all good pursuits and activities.
54. In his former birth, he was a Vaiśya in the realm of ascertain king. He was conversant with Dharma. He possessed plenty of wealth and food-grains.
55. Once, as he was wandering about in the forest, he saw an excellent treasure-trove. Overwhelmed by the habitual greed of a Vaṇik (merchant), he began to take possession of the same.
56. Then the Piśāca who was keeping watch over that treasure-trove approached him and said:—
“I have been hungry for a long time staying here and keeping watch over this treasure-trove.
57. Hence, in order to alleviate it, give me beef and at my behest take away this treasure as you please”.
58. He promised the same to him saying—“I shall give you beef”. Encouraged by the Piśāca, he took possession of the treasure-trove.
59. On account of his foolishness, he did not give the ghost what had been promised. He did not take note of the
anger of the ghost arising from his failure to give what had been promised, O king.
60. After waiting for a long time with a desire for food, the ghost from whom the wealth had been taken away became distressed due to hunger and died.
61. The Vaiśya attained death at the proper time and was born again as the son and perpetuator of the line of Sagara and Keśinī.
62. Recollecting the previous enmity, the bodiless one assumed the form of wind, O King, and entered the body of the prince.
63-65a. On being possessed by the ghost the prince became cruel-hearted. His mental balance was upset on being forcibly attacked by the ghost. Like a merciless fellow, he began to work havoc in the city without any propriety or justice. The wicked fellow began to kill boys, young men, old men and women. After killing them, the merciless one threw their bodies in the Sarayū.1
65b-69. On being harassed by him many times and observing his ignoble activities, the citizens went to the king and appealed to him.
On hearing it, the king was overwhelmed with grief. He called the prince to him and conscientiously forbade him on various occasions. Although he was prevented by that noble-souled father many times, there was no positive result. (All his advices) became like burnt barley grains put in hot water (i.e. became fruitless). When he was not able to make him desist from his sinful activity, the king banished him from his realm because he was afraid of the public outcry”.1 635
1. “After banishing his son, the virtuous-souled Lord Sagara transferred his love for him to the child Aṃśumān whose conduct was righteous.
2. At the very same time, O king, the sons of Sumati grew up collectively. All of them were amiable, devoted and faithful to one another.
3. They had adamantine bodies. They were cruel, merciless and shameless. They were habitually evil in their activities. They had the same nature and characteristics.
4. They co-operated in doing simultaneously the same work. They were deluded in their minds. They were easily irritable. They could not be easily assailed by any living being. They regularly harassed the people.
5. They had no concern for humility, good conduct or the path of virtue. They harassed the entire world around as they pleased, like Asuras.
6. Attacked and tormented by them, the whole world became distressed and unhappy in particular with Yajñas and paths of virtue destroyed. The people could not have their regular self-study of the Vedas nor could they perform holy rites by uttering the Vaṣaṭkāra mantra.
7. When everything was being completely destroyed by the sons of Sagara who were haughty on account of the boons they had been granted, the Devas, Asuras and the great serpents became extremely agitated.
8. The earth overwhelmed by the ocean began to quake though its name is Acalā (immovable). There was a break and hindrance in the penance and abstract meditation of the ascetics.
9. Deprived of the Havya and Kavya offerings, the Devas and the Pitṛs became oppressed by great sorrow. They went to the abode of Brahmā.
10. After going there, the Devas with Śarva1 (prob. Śakra) at their head, duly reported to him the entire activities of the sons of Sagara.1 636
11. On hearing their words, Brahmā, the grandfather of the worlds, became engrossed in thought for a short while. The most excellent one among the Suras then said:
12.—“O Devas, listen, attentively to my words. Welfare unto you. There is no doubt that the sons of Sagara will be destroyed ere long.
13. Wait for a short time. Everything is being controlled by time. Everything else is but an instrumental. That time alone is the master of all.
14. Hence, O excellent Suras, what I am going to say for your welfare should now be carried out by all of you without any slackness.
15. The holy lord Kapila, the most excellent among victorious ones, the most exalted among the leading Yogins, is born on the earth with a partial power of Viṣṇu, for the welfare of the universe.
16. He is now sitting, meditating in a lonely place somewhere in the ocean, the water of which had been sucked up by Agastya. This meditation has been going on for the last hundred years according to the reckoning of heaven-dwellers.
17. At my behest, all of you go to the leading sage Kapila. Stand near him wishing for the conclusion of his meditation.
18. At the close of his abstract meditation, you will bow down to him and tell him your purpose in full. He will do what is conducive to your welfare.
19. O excellent Devas, do something whereby a break in the abstract meditation of the sage can be caused through the sons of Sagara”.
20. On being told thus by him, the Devas bowed down to Brahmā and went to Kapila, the most excellent among the Brāhmaṇas; with palms joined in reverence, they spoke to him:—
21. “Be pleased with us, O excellent sage. We have
sought refuge in you. The whole of the universe, harassed by the sons of Sagara, is perishing.
22. It is well-known that you are the cause of the sustenance and annihilation of the worlds. With the partial power of Viṣṇu, you have incarnated on the earth and you stay here as the leading Yogin.
23. A physical body has been voluntarily assumed by you, only for the destruction of the great distress of men afflicted by the three types of agony. Indeed, you are the most excellent among those who perform austerities.
24. Undoubtedly, O Brāhmaṇa, you are capable, at your will, to mentally, create the entire universe, sustain it and annihilate it.
25. You are our creator and dispenser of our destiny. You are our preceptor. You are our greatest resort. You are our protector. Put an end to our adversity.
26. O leading Brāhmaṇa, be the resort and refuge of the leading Brāhmaṇas in particular, who reside in the three worlds and who are being persecuted by the sons of Sagara.
27. Indeed, the activities of people like you will be of Sattva (very good) nature. Hence, O sage of good holy rites, it behoves you to save us and all the world.
28-3la. If not, O holy saint, the entire universe will be destroyed prematurely.”
“On being told thus by all the Devas, Kapila slowly opened his eyes. Glancing at them, he spoke these pleasing words—“Utterly burned by their own actions, the sons of Sagara will surely perish when the proper time arrives. Let that time be awaited by you all. For the achievement of your purpose, O excellent Suras, I shall become the cause of destruction of those evil-minded ones.
3 lb-33. Ere long, the sons of Sagara, whose minds are inclined towards sinful activities and whose intellects have been adversely affected by Kāla (Time, God of Death) will be burned bv the fire of my anger. Hence, O Devas all the worlds
shall be rid of distress. They will have fear from nowhere. Let them (sons of Sagara) be wicked in their actions. They will quickly meet with their annihilation. So be free from fear and go back to your own city. Wait for some time. Thereafter, you will realise what you desire.”
34-38. On being told thus by Kapila, all those Devas including Indra, became delighted. After bowing down, to him they went towards heaven.
In the meantime, king Sagara, the Lord of the Earth desired to perform Vājimedha (Horse-Sacrifice), the great Yajña. With the permission of Vasiṣṭha, he gathered together all the necessary requisites. Accompanied by Aurva and other Brāhmaṇas he duly took the initiation for the performance of sacrifice.
For the purpose of letting the horse roam about, the king of great renown called all his sons and commanded them thus:
“O my sons, make the horse roam about all round the earth. It behoves you to do this immediately and bring it back to me.”
39-43. “At the behest of their father they took the horse and made it wander over the entire earth.
It was only because of the directive of the Vedic injunction that the horse was made to go round the earth and not for the conquest of the quarters nor for levying taxes and tributes as the whole of the earth had already been conquered by that king.
Kings had already been made payers of tributes by that king of exalted heroism in the battle-field.
Then those princes reached the lower ground surface of the salt ocean wherein there was no water. With great delight they encircled the horse and entered the interior of the earth.
1. When, they reached there, the wind-god who had been directed by Indra, carried away the horse to the nether-worlds within a moment.
2. Stealing the horse without being seen by any of them, O king, the wind god carried it away along that path to the vicinity of sage Kapila.
3-4. When the horse disappeared, all those princes became perplexed. Searching for the horse, they went round and round the earth. After searching the entire earth including the cities, mountains and forests, they attained great sorrow, because they were still unable to see the sacrificial animal.
5. Then they went back to Ayodhyā, surrounded by the sages, met their father, bowed down to him and intimated to him everything.
6. “The moment we entered the ocean after wandering over the whole of the earth, the horse was taken away by some one though it was being vigilantly guarded by us who were on the watch.”
7-8. On being told thus by them the excellent king became infuriated and told them—“Go away hence, unrighteous ones, never to return again. How was it lost by you, while you were alive. You were indeed evil-minded ones. There is no question of your returning without the horse here”.
9. Then all of them together set-off from that place and said to one another: “Even now the horse is not to be seen, what shall we do?”
10. The whole of the earth was searched by us, including the mountains, forests and parks. The horse is not seen anywhere nor its news is heard.
11. Hence, starting with the ocean and extending as far as the nether-worlds, we shall split the earth and dig it. We shall enter the netherworlds and search for the horse.
12. Having decided thus, all those sons of Sagara, of cruel resolve, dug the earth everywhere beginning with the seashore.
13. Being dug by them, the earth became greatly excited and cried aloud. On seeing their activity, all living beings cried in distress.
14. After digging the Bhārata sub-continent and casting it off on the ground, they united a thousand Yojanas of the earth to the ocean.
15. Digging the earth upto the netherworlds, the sons of the king saw the horse grazing in the netherworlds.
16. Delighted very much they gathered together and laughed out of contentment. Some of them danced with great joy.
17-21. They saw the noble-souled Kalpa of brilliant lustre who was very old; who was seated in the lotus-posture, with his eyes fixed at the tip of his nose, who had kept the head and neck straight and long; who had kept the chest projecting forward, who was shining with his own splendour radiating all round in full like a lamp placed in a windless spot; whose body was full of perfect knowledge shining within himself; whose mind was engaged in abstract meditation; who appeared like the motionless ocean; who was duly engaged in the yogic exercise; whose mind was engrossed in what should be meditated upon; who was the most excellent among leading Yogins and who looked like the fire with its clusters of flames extinguished.
On seeing him staying there, they consulted one another about him for a short while. For a short while, they underwent excessive agitation.
22-23. Thinking that it was he who stole the horse, the evil-minded sons of Sagara, induced by the God of death, surrounded Kapila, the excellent sage. Encircling him they said, “This is the thief. There is no doubt about it. This evil-minded robber of the horse deserves to be killed by us”.
24-27a. “All those Sagaras whose intellect had become
deluded and whose death was imminent, suddenly molested the sage who was sitting like an ordinary person.
Then sage Kapila who had never been dejected in mind, was overwhelmed with wrath, because he had been upset due to the break in his abstract meditation. He was agitated. Assailed by those evil-minded ones, the unassailable sage Kapila became agitated. He assumed a huge size like the fire that increases in size at the end of the Kalpa on account of the gusts of wind.
27b-30a. The fire of anger arising out of his body as vast and majestic as the ocean, burst forth like the Saṃkarṣaṇa fire issuing from the poison of Śeṣa out to burn down the nether-worlds. His anger was further kindled by the recollection of attack. The sage who had a lustre similar to that of a wheel of fire (i.e. whirling fire) opened his eyes. Then for a moment, O king, his eyes became extremely red and shone like the Sun and the Moon simultaneously appearing in the sky at dawn.
30b-35. He looked at the princes with rolling eyes gravely, like the God of annihilation at the close of (Kalpa) period. Sparks and flames of fire suddenly emerged from the eyes of that infuriated sage and spread all round in various directions continuously, like the sparks of Kālāgni (destructive fire at the time of final annihilation). The sparks of fire of the Sage’s anger pervaded the quarters all round, with columns of smoke projecting forward and emitting floods of sparks frequently.
The sparks emanating from his eyes like the poisonous flames with the cavity of the belly of a python, shone like the flames of the Vaḍavā-fire (submarine fire) of the violent ocean.
The fire of anger, O great king, that pervaded the spaces in the quarters by means of its flames, enveloped the firmament and burned the sons of Sagara.
36. The world became enveloped by the clusters of flames of fire and smoke whirling round and round on account of the angry (i.e. violent) blasts of wind that blew with a loud report. It became filled with the dusts of the earth too, that were blown up excessively. Hence, the world became too much afflicted.
37. All round, the fire appeared to be scraping the firmament by means of its flames struck by the velocity of wind.
It immediately burned down completely the sons of the king who were the enemies of the Suras.
38. Even as all the worlds were watching, the fire of Kapila’s anger reduced the Sagaras to ashes completely, sparing only the horse.
39. Thus the sons of Sagara, of sinful mind, were burned suddenly on account of that fire of anger like the dry trees that get consumed in the forest conflagration.
40. On seeing the annihilation of those evil-minded Sagaras, the Devas spoke to one another in wonder, along with the Sages.
41-42. “O the ultimate bad result of those persons
who have committed terrible sins has not been delayed. Indeed, in this world, men of wicked souls have to meet with a bad end. These wicked and cruel-minded persons, huge in size like mountains, have suddenly and forcibly perished like dry grass in fire.
43. They had caused anxiety and torture to all living beings. They were extremely censured by good men throughout their lives. Fortunately, they have met with their destruction.
44. Which man can attain happiness in this world after committing an inauspicious action that is censured by the worlds and that causes harassment to others?
45. These sinners had made all living beings cry aloud. They have now been struck dead by means of Brahmadaṇḍa (the punishing rod of a Brāhmaṇa). Hence, on account of their own evil actions, they have gone to hell where they will be spending many many years.
46. Hence, only good actions should be performed by intelligent persons. The other type of actions censured by the world should be cast off far away (i.e. completely avoided).
47. As long as one is alive, one should strive for the attainment of final beatitude. This should be done by one who knows what is good for him. One should not harm or injure any one, as life is transitory.
48. This body is non-permanent. Riches are extremely fickle. The entire worldly existence is utterly worthless. How may the learned one believe it (otherwise)?”
49. Even as the leading Suras and sages were telling one another thus, the sons of Sagara perished after becoming the fuel to the fire of the anger of the sage.
50. The sons of Sagara whose bodies were burnt down suddenly, (as if) paralysed the earth with their ashes and instantaneously fell into hell due to their sinful deeds.
51. After burning those sons of Sagara entirely, the fire arising from his anger was on the point of burning all the worlds suddenly in a moment.
52. The Devas who became frightened gathered together and stood by in the firmament. Being desirous of suppressing the fire of anger, they eulogised the noble-souled sage.”
1. “It behoves you, O Leading Brāhmaṇa to restrain immediately this fire of anger. If not, the entire universe is likely to be burnt by it untimely.
2. Your greatness has been seen. The whole world including the mobile and the immobile beings has been pervaded by this fire of your anger. Forbear, please restrain this anger, O leading Brāhmaṇa. Obeisance to you.”
3. On being eulogised thus, the saintly lord Kapila, immediately controlled the extremely terrible fire of anger.
4. Thereupon, the entire universe including the mobile and the immobile beings became calm. Devas and the ascetics became free from distress.1 637
5. In the meantime, the saintly lord Nārada, O King, casually went to Ayodhyā from the Devaloka (the world of the Devas).
6. On seeing that Nārada had arrived, Sagara worshipped him perfectly in accordance with the injunctions of the scriptures, with Arghya, Pādya and other materials of worship.
7. Accepting that honour and worship, Nārada sat on the exalted seat and spoke these words, O King, to Sagara the tiger among kings.
8. “Your sons who had gone to take horse around the world, O excellent king, have been struck down by the curse of a Brāhmaṇa. All of them have perished.
9. Your sacrificial horse, O King, that was being guarded by all of them was taken somewhere in the heaven without being noticed by anyone, as ordained by fate.
10. They began to search for the lost horse all over the earth. For a long time, O king, they did not get any information of its whereabouts.
11. Thereupon, they decided to search for the horse underneath the earth. Beginning earnestly, those Sagaras dug up the surface of the earth.
12. While digging the earth, O King, they saw the horse in Pātāla (Netherworlds) and near it they saw the great sage Kapila, the leading Yogin.
13. On seeing him, they committed a sinful deed. All of them being urged by Kāla (God of death), saying—“This is the robber of the horse”, they made Kapila sufficiently infuriated.
14. Thereupon, your sons perished with their bodies as fuel to the fire emanating from his eyes and caused by his anger, the fire that burned the quarters.
15. You need not grieve over them. It does not behove you to grieve over them, O leading King, because they were cruel, of sinful conduct and were creating troubles and impediments to all people.
16. Retain your courage as your asset, as the occurrence
of everything concerning you was inevitable. Learned men do not bewail over what is lost, what is dead and what has passed by.
17. Hence, O excellent king, entrust this boy Aṃśumān, your grandson of great intellect, with the mission of fetching the horse back.”
18. After saying this to Sagara, the tiger among kings who was accompanied by the members of the holy assembly and the sacrificial priests, sage Nārada vanished in a trice even as they were watching.
19. On hearing those words of Nārada, the excellent king of exalted intellect became afflicted with misery and grief. He remained engrossed in thought for a long time.
20. As he sat in the assembly, pondering over his fate, with his head bent down, Vasiṣṭha who was conversant with what should be done at the proper time and place, said to the king consoling him.
21. “What is this? If grief were to find place in the heart of courageous people like you, its benefit has not been attained by courage (i.e. courage has become futile).
22. Give up dejection in your mind. Consider that every thing follows the dictates of destiny. Thus it undoubtedly behoves you to carry out the subsequent duties.”
23. On being advised thus by Vasiṣṭha, the king who knew the true essential nature of objectives and duties on hand, regained his inherent vitality and fortitude. And he replied—“So be it”.
24. He called his grandson Aṃśumān who had been habitually modest and slowly spoke to him thus, in the assembly of Brāhmaṇas and Kṣatriyas.
25. “Dear child, all of your uncles have been struck down by the curse of a Brāhmaṇa. Having committed sinful deeds; they have fallen into hell to remain there for many many years.
26. You alone are the child, a perpetuator of my line. You alone are the protector of this kingdom. My welfare both here and hereafter is solely and wholly dependent upon you.
27. Hence, you go, at my behest, to the proximity of Kapila at Pātāla. Take up the great responsibility of fetching back the sacrificial horse. Try strenuously for the same.
28. Request him duly. Particularly, take great care to make him pleased. It behoves you, dear one, to return quickly, taking the horse with you”.
29. “On being instructed thus by him, Aṃśumān bowed down to the father of his father and said—“So be it.” The highly intelligent boy set off to the proximity of Kapila.
30. He approached the sage duly. He bowed down to him in accordance with the injunctions of the Śāstras as well as his own mind. Bending down in humility, he spoke thus slowly:
31. “Be pleased, O great among Brāhmaṇas. I seek refuge in you. Restrain immediately your anger that has caused destruction of the worlds.
32. If you are furious, the entire universe will meet with destruction. Be pleased to calm down quickly. Let all the worlds be rid of pain and misery.
33. Be pleased with us, O highly fortunate and exalted one. Look at us with gentle eyes. Know me to be the child in the family of those who have been completely burned down by the fire of your anger.
34-35a. My name is Aṃśumān and I am the grandson of king Sagara. I have come here at his behest as well as with a desire to gain your favour, and also to take back the horse if you are pleased to return it.”
35b-36a. On hearing these words of his, the sage, the leading Yogin, became pleased. Glancing at Aṃśumān he spoke thus—
36b-39. “Welcome to you, O dear one. How glad am I that you have come. Hurry up. This horse may be taken back to Sagara. Let his sacrifice that had been held up in the middle, function well. Any boon that you may have in your mind can be chosen from me. Satisfied with your devotion, I shall grant it to you even if it be very difficult to obtain. Go
and tell your grand-father about the destruction of these Sagaras and that it does not behove him to lament over the death of these sinners”.
40-41a. Then, bowing down to the leading Yogin, Aṃśumān spoke thus. “If you wish to grant me a boon, O great Sage, I shall request you thus. If I deserve a boon from you, be pleased to grant this one.
41b-42. All of my uncles have been burned down by the fire of your anger. They are sure to fall into hell, O Brāhmaṇa, and remain there for many long years. No offering of the balls of rice or water libations can save those who are struck down by the curse of a Brāhmaṇa.
43-44. Those who are devoid of balls of rice and water libation in this world, O great sage, cannot expect the attainment of the world of ancestors (Pitṛs) as laid down in the Śrutis. But due to your blessings let them have an everlasting’ stay in heaven. O holy Lord, I shall be contented with this boon.
45. Hence, be pleased to tell me the means of getting them a place in heaven. Please tell me the ways and means whereby they can be redeemed from the adverse effects of the fire of your anger.”
46-47. Thereupon, the leading Yogin told him with great delight in his mind—“Their redemption from hell, O dear one, cannot be carried out by you. Those persons of sinful activities must necessarily stay in hell. Let proper time be waited for, when a grandson will be born to you.
48. At the end of that period, O dear one, a highly intelligent grandson will be born to you. He will be known by the name of king Bhagīratha. He will be conversant with the principles of Dharma and Artha.
49. Prompted by his reverence to his ancestors, he will put forth great efforts. He will perform a great steady penance and bring Gaṅgā from heaven.
50. All your ancestors will attain heavenly goal, when the ashes of their limbs and bones are sanctified by its waters.
51. Such is the greatness of Gaṅgā, O prince, she will become well-known in this world as ‘Bhāgīrathī’.
52. If the ashes of bones, hairs and nails of any embodied being are flooded with its waters, it will go to the heavenly world from even hell and remain there permanently.
53. Hence, you go. Welfare unto you. You do not deserve to grieve over any thing. Give this horse to your grand-father”.
54-56. “The highly intelligent Aṃśumān said, “So be it”, and bowed down to him devoutly. Permitted by the sage, he went back to the city of Sāketa (Ayodhyā).
He approached Sagara and bowed down to him duly. He then reported the details about himself, the sage and those uncles.
He gave him the horse that he had brought back with great effort. Finally he said to him—“What is to be done by me hereafter?”
1. Then Sagara was beside himself with excessive affection. He embraced his grandson, blessed him, fondled him very much and praised him.
2. Then accompanied by the Ṛtviks (sacrificial priests) and the sadasyas (members of the holy assembly) who had mastered the Vedas, the excellent king resumed the Yajña in accordance with the prescribed injunctions.
3. Then the sacrifice endowed with the equipments and articles of good quality, and conducted very well by Vasiṣṭha, Aurva and other sages, began to be celebrated.
4. The altar was made of gold. There were big and small vessels in full complement. In that sacrifice everything was luxuriously plentiful and in accordance with the dictates of the scriptures.
5. All the Ṛtviks with the Yajamāna (the performer of sacrifice) at the head, in due order of procedure, concluded sacrifice that began thus.
6. After concluding the sacrifice, the king, who was the most excellent among those who were conversant with the injunctions of scriptures, offered due Dakṣiṇās (monetary gifts) to the Ṛtviks.
7. Then he distributed money to every one of them more than what he (the receiver of Dakṣiṇā) expected, to the Ṛtviks, to the sadasyas and to the Brāhmaṇas who came as suppliants.
8. After propitiating the Brāhmaṇas and others thus, in due order, by means of monetary gifts, he fell at the feet of preceptors and Sadasyas and sought their forgiveness (for his acts of omissions and commissions).
9-12a. Then, accompanied by his followers and kinsmen, he went to Sarayū and performed the concluding holy bath called Avabhṛtha. He was accompanied by the Brāhmaṇas and people of other castes and Ṛtviks. He was followed by groups of courtesans, heralds, bards and panegyrists. The ladies (of the harem) were with him. He had all the royal paraphernalia like the white umbrella, chowries and furry fans shaken to and fro. He shone well with, all these accompaniments. The sounds of the different kinds of musical instruments deafened (as it were) the various quarters. He joyously performed the holy valedictory ablution (i.e. Avabhṛtha) in accordance with the injunction in the scriptures as well as conventional practice.
12b-14. After the holy bath, accompanied by his wives, friends and the Brāhmaṇas, he re-entered the beautiful city, where there were thousands of delighted and well-nourished persons. There were the sweet notes of Vīṇā (Lute), Veṇu (Flute), Mṛdaṅga (a kind of tabor) and different kinds of other musical instruments. There were loud sounds of auspicious chanting of the Vedic Mantras sung by the Brāhmaṇa
folk. He was being panegyrised by the heralds, Sūtas, bards and other panegyrists standing all round him.
15. There were white fans, good umbrellas and colourful banners, flags and festoons displayed in the city. The grounds, bazaars and other places had been swept and sprinkled clean with water and they appeared very splendid.
16. The city shone splendidly on account of the rows of mansions, lofty and brilliant like the Kailāsa mountain. The quarters were rendered fragrant by means of the sweet scent arising from fumes of Aguru.
17-18. Heaps of fried rice were showered on him frequently by the womenfolk of the city all round. He was delightedly viewed by the citizens. He was honoured at various places by the merchant community with many kinds of presents. Thus he went into the city slowly.
19. After entering his beautiful abode that had been embellished with all kinds of ornamental fittings, he honoured well, all his friends and Brāhmaṇas too.
20. Being served and attended upon by the kings, the rulers of different countries, Sagara the tiger among kings stayed in there like another Indra.
21. Having fulfilled his desire thus in the company of his friends and allies, Sagara the most excellent among kings rejoiced there accompanied by his two wives.
22. With approval of Vasiṣṭha, the king gladly crowned Aṃśumān, his grandson, who was humble and modest, by disposition as the heir-apparent.
23. On account of his exalted liberal qualities, he became a great favourite with friends, kinsmen and the residents of the city as well as the outlying districts and rural territories, O king.
24. The subjects were delighted with him and they loved him because, though he was a boy, he had unmeasured valour and prowess, just as one loves the fresh crescent of the moon that has risen just at the beginning of the bright half of the lunar month.
25. Accompanied by him, his friends and allies as well as the two wives who suited him in every respect, the glorious king rejoiced and lived for a long time.
26. The mighty king, Sagara, who was like another Dharma himself, protected the earth including the mountains, forests and parks, as though he was young.
27. Thus the great lord of the Northern Kosalas whose person shone like a precious gem in the crown of kings of the solar race, delighted the minds of all the worlds like the full moon. Along with all his subjects he rejoiced very well.
1. “The life story of the noble-souled Sagara has been recounted to you in full, elaborately as well as succinctly. This story is conducive to the destruction of sin.
2. This subcontinent named Bhārata lies extensively from South to North. Its expanse is nine thousand Yojanas (?).
3. A thousand Yojanas were dug up by the sons of the king Sagara who were in search of the horse. The remaining eight thousand Yojanas were made to fall(?)
4. Since the abode of sharks (i.e. ocean) was dug up and developed by the sons of Sagara, it obtained the name Sāgara in the worlds since then.
5. The ocean splashed its waters all round and flooded the earth including the holy centres, fields and forests upto Brahmapāda (the foot of Brahmā).
6. Then, all the Devas, Asuras and human beings living there were scattered here and there. They became afflicted, with great sorrow.
7. There is a well-known holy place named Gokarṇa1 which is worshipped by all the Suras. It is situated on the shore of the Western ocean. It extends to one and a half Yojanas.
8. There are innumerable holy spots there. There are abodes of sages and Devas. Many groups of siddhas have been living in that holy centre from the earliest times, O king.
9. That holy spot is famous throughout the world. It is splendid and it destroys sins. That holy spot lay in the South-Western portion of the sea.
10. It is the place where the sages of well praised holy rites performed penance and attained the highest liberation from which there is no coming back again (in saṃsāra).
11. Due to the potentiality of that holy place, god Śaṅkara stays there forever with great delight along with the goddess, the groups of goblins and Devas.
12. If people decide to go on pilgrimage to that holy spot, and make the proposed journey, their sins perish like a dry leaf in a stormy wind.
13. A desire to resort to that holy spot never occurs to the evil-minded ones who may even reside very near it.
14. Only, through great religious merit can men have the desire and pleasure of making a holy pilgrimage to that sacred holy spot. Never otherwise, O king.
15. If, out of compulsion, the mobile and the immobile living beings die there, O king, they attain permanent abode in heaven immediately.1 638
16. It is the most excellent holy spot among all sacred centres; by recalling it (mentally) a man becomes rid of all sins. It is the abode of all sacred Tīrthas (holy waters).
17. Some sages desirous of spiritual achievement used to live there, taking their holy bath in all these Tīrthas and always worshipping Śiva.
18. Those who are devoid of lust and anger, who live in them without rivalry, attain that Siddhi ere long.
19. Those who stay there engaged in Japa, and Homa will attain the desired Siddhi. They must be quiescent, self-restrained and observe the vow of celibacy.
20. If holy rites such as the worship of the Pitṛs, Devas and Brāhmaṇas, charitable gifts, Homas, Japas etc. are performed in this holy spot, O King, the fruit there-of will be ten million times more than that (performance of these acts) in the other holy spots.
21-23a. When that extremely sacred holy spot became submerged in the waters of the sea, the sages endowed with great penance, who lived there climbed on to the Sahya, the excellent mountain, for the sake of a residing place. Staying there, all of them consulted one another and got ready to go to Rāma who was performing penance on the mountain Mahendra.
23b-26. After the waters of the ocean had been drunk by Agastya, when the holy spot including holy sacred waters, hermitages and forests had been made to fall down, when the king’s sons (i.e. Sāgaras) dug up all round, when the other parts of the earth such as cities, villages, mines etc. and the countries lying near the ocean were destroyed, O excellent sage, what the persons with their abodes there, do? Did they reside there alone with every great difficulty or did they go elsewhere? What was the duration of the period in which the ocean became filled with water once again? By what means (did it become full)? O Brāhmaṇa, mention this to me.”
27-29. When the marshy places lying near the ocean
were destroyed by those evil-minded ones, persons having their abode therein went here and there. Some of the persons residing in the holy spots continued to live there with great difficulty.
At the same time, O king, a son was born to Aṃśumān who became well-known on the earth as Dilīpa. He was a righteous soul.
30. The highly intelligent king Aṃśumān had perfectly enjoyed the worldly pleasures, crowned Dilīpa (as the ruler) of the kingdom and went to the forest with a decision in his mind to perform penance.
31. Then the glorious Dilīpa protected the entire earth righteously after defeating all the enemies.
32. His son named Bhagīratha became very famous throughout the world. He was clever in comprehending all the topics concerning holy rites and virtue. He was resplendent and his valour and exploits were unmeasured.
33-35. After celebrating his (Bhagīratha’s) coronation in the realm, King Dilīpa too went to the forest. Bhagīratha protected the earth very well after exterminating all thorns (i.e. enemies within and without). He rejoiced enjoying different kinds of worldly pleasures like the lord of Devas in heaven. That king heard about the fact that formerly his ancestors had to fall into terrible hell as a result of the fury of a Brāhmaṇa. On hearing that all his ancestors were struck down by the curse of a Brāhmaṇa, he became extremely sad and dejected.
36-38a. He became frustrated and extremely disinterested in the kingdom, his kinsmen and the enjoyments of all worldly pleasures. He entrusted the kingdom to the care of his excellent minister. The excellent king was desirous of taking his ancestors to heaven and so went to the forest for performing penance. At the outset he propitiated the lotus-born lord Brahmā by means of great penance for securing longevity. From him he got as long a life as he desired.
38b-39. Thereafter, O great king, he propitiated Gaṅgā and made her pleased. From her he got the boon that she would come down to the earth from heaven. Afterwards
he propitiated Śiva by means of penance in order to hold her by means of his head.
40-45a. The lord who favours his devotees granted that boon to him. As Gaṅgā fell down from the top of Meru along with crocodiles, alligators and sharks, the lord of the worlds (i.e. Śiva) caught her by means of his head. Although she was flowing with great rapidity, she got merged deep into his resplendent matted hair after reaching his head. By seeing her disappear in the head of the lord Śambhu like water within the cupped palm of the hand, he once again propitiated Hara to get her released.
45b-46a. By the favour of Śarva, he got back Gaṅgā once again. As she reached the earth, Bhagīratha took her towards that spot where the sons of Sagara had been burned. Following the king she flooded the entire sacrificial premises of a saintly king (Jahnu) who was performing sacrifice on the way. When the entire sacrificial chamber and installation got submerged, the saintly king became angry. He drank the entire river, as though it had been mouthful of water.1
46b-48a. With great efforts Bhagīratha rendered service to that noble-souled saintly king for a hundred years. When he became pleased, the king got back Gaṅgā once again.
Since Gaṅgā remained within the belly (of Jahnu) for a long time and emerged thereafter from it, her other name Jahnavī became famous on the earth.
48b-51a. The celestial river followed Bhagīratha and with her own waters she splashed the ashes of the bones of all* 1 2 639 640
his ancestors. When the ashes of the bones were splashed with its waters, the sons of Sagara became rid of their sins at the very same moment. They went to heaven from hell.
5lb. After having led all the Sagaras to the heaven, thus, the great river went to the Eastern ocean by the same path. The celestial river had flowed towards the four quarters from the top of Meru after being split into four channels.
52. Gaṅgā received four names due to these four different channels viz. Sītā, Alakanandā, Sucakṣus and Bhadrāvatī.1
53. Though their waters had been dried up when Agastya drank up the waters, the four oceans became full with the waters of Gaṅgā, once again.
54. When the ocean extended by the sons of Sagara became filled up, many countries lying nearby became submerged.
55-57. The holy spots too lying at the outskirts of the ocean all round became sub-merged. The people who had their abodes therein went here and there. The holy spot Gokarṇa about which I have told you, became submerged in the ocean, as it was near the ocean. Therefore, all those persons who had their abodes therein desired to uplift it, O King. They were desirous of meeting the mighty scion of the family of' Bhṛgu and so started from the Sahya mountain.1 641
1. “Thereafter, Śuṣka, Sumitra, and other sages of praiseworthy holy vows and rites, went towards the mountain Mahendra with a desire to see Bhārgava Rāma.
2. Passing through very many countries, forests, rivers etc., those leading sages gradually reached the excellent mountain.
3-5. After climbing it slowly, they reached his well-renowned hermitage and its precincts. All the cruel beasts of prey therein had become quiescent. The splendid penance grove the middle, was very fascinating on account of groves of trees laden with the fruits and flowers of all seasons. The shade was lovingly cool and pleasing. It was one without anything to be compared with. The wind was very fragrant and pleasant. It was echoing with the sounds of the chanting of the Vedic Mantras. With their faces very much delighted, they entered the hermitage with the elderly ones at the head, in the order of seniority in age.
6. Those ascetics saw Rāma who was comfortably seated on a Brahmāsana (mat made of the Darbha-grass) with a soft deerskin placed over it. He was very calm and was surrounded by his disciples.
7. He appeared like a person engaged in penance for the extenuation of the defect (sin) of burning the three worlds deliberately at the outset, like the Kālāgni (fire at end of a Kalpa).
8. After approaching the excellent scion of the family of Bhṛgu who was engaged in the great vow of sagehood, those sages who were by nature humble in their conduct, saluted him with their heads bowing down, due to devotion.
9. On seeing those sages come, the leading member of the family of Bhṛgu, respectfully worshipped them very well, with the materials of worship such as Argha, Pādya etc.
10. When the hospitable reception was over and the sages who had come from other countries were seated comfortably, Rāma the bravest among the members of the family of Bhṛgu, spoke to them these words smilingly.
11. “Welcome unto you all, O highly exalted ones of great fortune, you have come here. Tell me without hesitation what should be done by us.”
12. After bowing down to Rāma, those sages said thus:—“O excellent sage, understand that we are the sages who had our homes in Gokarṇa.
13. That great holy place along with the sacred ponds etc. was caused to fall into the waters of the ocean by the sons of Sagara who were digging up Earth for some other reason.
14. Undoubtedly, we desire and expect from you to regain that holy spot that sanctifies everyone, after causing the waters of the ocean to recede.
15. It is well known that you were born in the family of Bhṛgu, with the potentiality of a part of Viṣṇu. Therefore, there is nothing in the three worlds which cannot be carried out by you.
16. We have heard that you alone are the person capable of presenting this desired object in the whole world. It was to request you for this, O Rāma, that we have all come here.
17. It behoves you, O leading Brāhmaṇa, to grant that excellent holy spot now, after causing the waters of the ocean to recede, by your own prowess”.
18. “All these things are completely known to me, O ascetics. The task that you all have set could also be carried out by me. No doubt need be entertained about this.
19. But this task desired and expected by you is excessively terrible in the world. Even by me, it can be carried out only by taking up arms and not otherwise.
20. I have granted the boon of freedom from fear to everyone. I have laid down my weapons. I am quiescent now. According to an earlier behest of my father, I have taken up the vow to perform penance.
21-22. Formerly, I had taken this vow in the midst of good men—“I will never take up arms”. After that, I have come here to perform a penance.
Since the object of your desire can be achieved only by taking up arms, my mind is in a dilemma. It is vacillating like a moving swing.”
23. “The taking up of arms for the protection of the good does not make any one go astray from truthfulness (to his vows) as mentioned by Brahmā formerly.
24. Hence, for the sake of our welfare, weapons should be taken up by you. Thereby a great righteous action shall be carried out by you.”
25-26. On being earnestly requested by the sages thus, the intelligent scion of the family of Bhṛgu acceded to it, for the sake of Dharma only in his view. Along with them, the excellent sage proceeded towards the South-Western direction, O king, with a desire to see the lord of rivers (Varuṇa).
27. The leading scion of the family of Bhṛgu, the noble-minded sage Rāma descended from Sahya, the excellent mountain and reached the western shore of the lord of rivers.
28-30. Everywhere round him the highly fortunate sage saw the ocean that was agitated by the wind; that was a mine of all precious gems; that was being filled with water continuously; the majesty, depth and vastness of which could never be understood, like that of the minds of great men; that was very difficult to be crossed by everyone; that contained different kinds of crocodiles; that could never be assailed in the world like Dhātṛ (the creator and dispenser of destiny).
31-34. That was like the soul in pervading everything; that had slighted everything and become haughty; that was a support to all living beings; that was the king of rivers; that had a chain of hundreds of extremely unsteady and lofty billows, that was rendered splendid and beautiful by the mass of foams of hundreds of waves which split and dispersed, due to their having dashed into the cavities within heaps of rocks at the sides, and that had a deep rumbling sound. He saw the ocean along with the groups of sages. It was as though he was served by the cool sparkling sprays from the waves. For a short while, O leading king, the powerful sage took rest on the shores of the lord of rivers. He was desirous of meeting Pracetas (Varuṇa).
35. Then Rāma got up and stood facing the south. He spoke these words to Varuṇa in deep resonant tone like the sound of rumbling cloud.
36. “I have come here along with the groups of sages with a desire to see you. Hence, take up your own form O Pracetas, and grant me your vision.”
37. Even after hearing these words Varuṇa, the lord of aquatic beings, O king, did not move from his place. He became bolder.
38. Although he was repeatedly called by Rāma, the king of waters did not grant his vision nor did he give any reply.
39. His (Rāma’s) intransgressable request was disregarded by Varuṇa. He treated it with indifference because he knew that Rāma was very much a suppliant.
40. Thinking that his request had been disregarded by Varuṇa, Rāma, the most excellent one among the wielders of weapons, looked at him angrily.
41. Being much infuriated, he assumed a form similar to that of agitated ocean and wished to make the ocean devoid of waters by resorting to his own inherent power.
42-44. Then he sat near his bow ‘Vijaya’ and sipped the water ceremoniously. Rāma bowed down mentally to Śarva and took up the great bow. With eyes turned red due to anger,
he drew the bow. Stroking the excellent bow along with its string, the excellent member of the family of Bhṛgu made a twanging sound with the string, even as all the living beings were watching. The loud report of the bow string was heard touching the vaults of heaven with great harshness.
45-47. The entire Earth consisting of seven continents and oceans shook thereby.
Then with great force, Rāma fixed to the bow an arrow with golden feather heads, an excellent arrow comparable to the Kālānala (fire at the end of the world). He joined to it a very terrible missile, belonging to Bhṛgu and having the fire-god for its deity. The bravest among the descendants of Bhṛgu joined a missile for the charging of which and to discharge which he chanted the requisite Mantra. Thereupon, the Earth including the mountains, forests and parks quaked and trembled.
48-50. Devas, Asuras and the great serpents became extremely agitated. On seeing the excellent scion of the family of Bhṛgu who had joined the missile (to the bow) and whose eyes were extremely red due to anger, the mobile and the immobile beings became bewildered and perplexed in their minds. The quarters became covered up with layers and layers of clouds along with the burning of quarters. Rough gusts of winds blew, making loud reports and spreading dust particles. The sun’s rays became dim and its disc became red.
51-53. There was a heavy down-pour of bloody-coloured rain water along with thunderbolt and the fall of meteors. Everyone became bewildered saying “What is this?”
Rāma pulled out a great arrow that was terribly emitting smokes and fumes, and on which the divine missile was charged.
As Rāma was drawing the bow with an arrow at the tip of which there were shooting flames, the sages saw him resembling the final fire at the close of Kalpa.
54. His terrifying body seen standing within the circle made by the bow the string of which was drawn upto his ears, became unapproachable to all.
56. As he shook with anger, his body, which was terrible with its flames like the fire at the end of Kalpa, appeared like the circular face of Viṣṇu’s discus,
Rāma attained the excessively terrific form of Viṣṇu in the guise of Man-lion, when he was surrounded (as it were) by the brilliant flame of the fire of anger.
57-58. As he drew the bow, Rāma’s body with the face with the eye-brows knitted, became like that of Śiva desirous of burning the Tripuras formerly.
On seeing him with blazing body, all the sages began to eulogise him suddenly due to fright saying—“O Rāma, be pleased: be victorious.”
59-60. The entire harem of the ocean-god became (as if) engulfed as it was hidden under the layers of smoke emerging from the fire of the missile.
Struck by the heat of blazing fire of the missile, the waters of the ocean became stirred up and the tide began to flow.
61-62. The living beings in the deep waters such as big whales, small whales, alligators, crocodiles, fishes, snakes and tortoises became extremely distressed.
When the waves were tossed up as the various living beings jumped up, fell down and lay exhausted in it, the ocean became suddenly and extremely agitated.
63-64. Along with the water that flowed, the living beings moving about within the waters made a great up-roar due to fright. They were distressed and rendered exhausted due to the high tide.
Then flames and sparks emerged from that arrow terrifying to everyone with their hissing sound. This was observed that they spread in all directions.
65-67. Violent gusts of wind whirled all round. Since it was full of flames of fire, it appeared like a red canopy.
As the waters of the ocean agitated by the fire of the missile increased in quantity like those of the ocean at the time of deluge, the waves moved towards the shore.
The ocean appeared to deafen the quarters through the excessive rumbling sound of the waters hit and stirred up by the fire of missile.
68-69. The mountain Sahya was rendered obscure and darkish by the waters encircled by the flames of fire of the missile all round, as they resorted to the mountain suddenly.
On seeing Rāma with the bowstring drawn as far as his ears, the ocean became very sad and gloomy like a sinner at the sight of Yama, the god of Death.
70a. With all his limbs quaking with fear the lord of rivers gave up his natural courage and became a coward.
70b-73a. He assumed his real form. He was bedecked in his ornaments. Varuṇa waded through his own waters. Pracetas (i.e. Varuṇa) appeared near Bhārgava with palms of his hands joined in reverence. He came hurriedly near Bhārgava as though he was extremely afraid of the swift arrow.
73b-75. Having fallen at the lotus-like feet (of Rāma) who had drawn the bow, the extremely frightened (Varuṇa) spoke with words faltering due to excitement.
“Protect me, O bravest among the members of the family of Bhṛgu, protect me with sympathy. I have sought refuge in you. Forgive this offence of mine, O Rāma, committed by me in ignorance. I stand by biding your directive. Command me—What shall I do?”
Bhairava ghāṭi below Gangotri in Garhwal (U.P.) at the junction of Bhāgīrathī and Jāhnavī.
1. On seeing Varuṇa who said this and fell on the ground at his feet, the intelligent leading member of the family of Bhṛgu, withdrew the missile.
2. After withdrawing the missile, Rāma looked at Varuṇa standing in front of him. Anger having subsided, he said to him smilingly.
3. “These leading sages who had their homes in Gokarṇa had come to me before, O lord of rivers, while I was staying on the mountain Mahendra.
4. The holy spot Gokarṇa inhabited by the sages was caused to fail down into your waters formerly, by the sons of Sagara who were digging the Earth.
5. After having approached me, those sages, the residents of that holy place have rushed down here to regain once again that holy spot which is very dear to Śiva.
6. It was for the sake of these sages that I have come down from the excellent mountain Mahendra along with these leading sages, to see you.
7. Hence, for my sake, it behoves you to make your waters recede and restore to them that holy spot in the water as before.”
8. On hearing these words of Rāma, Varuṇa the lord of aquatic beings considered everything in his mind and spoke these words to Rāma once again.
9. “My waters cannot be made to recede by anyone. Such is the boon granted to me formerly by Viriñci (i.e. god Brahmā).
10. But on account of your brilliant splendour I have given up all my natural courage. I have become afraid, o Bhārgava, and have fallen under your control.
11. How can I fail to perform this task, O annihilator of the families of Kṣatriyas, after having been especially urged by you for the sake of these sages?
12. Hence, I shall hold back on the ground as much of my water as you may have intended in your mind.”
13. On hearing his words, Bhārgava said “so be it”. He broke his bow and threw away his arrow.
14. Then he mentally decided the boundary. Wishing to point it out, O king, he took up his Sruvā (the sacrificial ladle). The intelligent sage was desirous of throwing it in the ocean.
15-18. After making him (Rāma) delighted in his mind and devoid of anger towards himself (i.e. Varuṇa), the lord of rivers disappeared. When he had gone, Rāma stood facing
the north. He whirled his Sruvā with great speed and hurled it into the briny sea. When it was hurled into the ocean, the Sruvā went two hundred Yojanas in the direction of the north-west, O king, and fell down. That place is the holy spot named Śūrpāraka (Sopārā, in Dist. Thana, Maharashtra). It is conducive to rid oneself of all sins. It is on the shore of the lord of rivers and well-known in the three worlds. The Sruvā (sacrificial ladle) slipping down from Rāma’s hands fell, O great king between that holy spot (and the shore of the ocean), thereby indicating Rāma’s exploit.
19-22. The place, O king, where the ground created by Rāma was established is the holy place Śūrpāraka, glorious and renowned in all the worlds. The ocean withdrew its waters so far. After granting the Earth to Rāma, O king, he stood aside.
Rāma (the leading member of Bhṛgu’s family) who never transgressed the bounds of decency made him stand by this agreement accepted by himself (i.e. Varuṇa), knowing that it is the eastern (?) boundary on the Earth, the ocean yielded the ground.
23-25. All the gods were surprised to see the exploit of Rāma. (Defective Text) When the water of the ocean receded there on the Sahya mountain, there were here and there (at some places) some markings of boundaries of towns and villages as before (their submerging in the sea). These he observed there by chance, due to their lower level. Thereafter, the most excellent member of the family of Bhṛgu, lovingly gave their respective places as desired by them to the sages of purified souls.
26. Then all those sages became delighted very much. Fully contented, they worshipped Rāma and expressed their good wishes for him.
27-30. Then, being permitted by them, Rāma who accomplished for them all desires, went away.
When the excellent sage Rāma had gone to his hermitage from that country, all those sages collected together and went to the shore of the sea. After circumambulating that place with great effort, O king, they saw the Earth situated within the ocean, since it was eternal and the place of abode of all the Devas, (the holy spot) did not become ruined utterly although the earth was dug up and it was caused to fall into the ocean,
and although it was lost in the water under which it remained for a long time. This happened due to the power of Rudra.
31. The holy spot emerging from the waters regained its original state, O excellent king. This is the capacity of lord Śiva which cannot be adequately thought of.
32. Thus the Earth was reclaimed (lit. created) once again out of the ocean. From the south to the north, O king, it extends to four hundred Yojanas.
33. Even today the ocean does not transgress the boundary. His great bow was never drawn and kept ready by Rāma the great sage.
34-37. Such is the potential power of Rāma and the king Sagara whose sons caused the sub-continent of Bharata to fall into the ocean extending it more by a thousand Yojanas and developed the great ocean. The land extending to six hundred Yojanas was created once again.
Since the abode of alligators (i.e. the sea) was extended by the sons of Sagara, it got the name Sāgara well-known in all the worlds ever since then.
38. Thus the story of great men viz. Rāma, Kārttavīrya and king Sagara has been well recounted to you by me.
1. The sages who were told thus attained great delight. Thereafter, they further asked with a desire to hear more.
2. “Please narrate the details of the races of kings of unmeasured prowess, their life and their powers and majesty, to us as we ask in the proper order.”
3-5. On being requested thus by them, Lomaharṣaṇa, an expert in narration of stories, well conversant with statements,
spoke these words even as the sages were desirous of listening to the later narratives.
“Just as the sage of great wisdom (viz. Vyāsa) narrated to me when I asked him, ī too shall narrate in due order the details of the races of kings of unmeasured prowess, their lives, grandeur and efficacy. Understand them from me.
6. It is related that Varuṇa’s wife, goddess Stutā (Sunā in Vāyu 84-6-8), was a celestial damsel of great beauty. Her sons were Kali and Vaidya.
7. Jaya and Vijaya were the sons of Kali. They were extremely valorous. Ghṛṇi and Muni were the sons of Vaidya. They were very powerful.
8. They used to devour girls given in marriage to them or those who loved them. They devoured one another. After devouring one another, they met with destruction.
9. Kali (this is evidently another one not the one mentioned in 7) should be known as Sura’s (?) son. His son is remembered as Mada. Hiṃsā was the eldest wife of Kali. She is remembered as wicked and dishonest.
10. Four other sons were born to Kali. They were cannibals. They were Nāka, and Vighna who were very famous, as well as Bhadrama and Vidhama.
11. Vighna was so called because he had no head. Nāka had no body. Bhadrama had only one hand. Vidhama is remembered as single-legged.
12. Tāmasī and Pūtanā were the wives of Bhadrama (or Pūtanā of dark and foul nature was the wife of Bhadrama). Revatī was the wife of Vidhama. The sons of these two were thousands in number.
13. Śakuni was the wife of Nāka and Ayomukhī the wife of Vighna. Their sons were Rākṣasas of great vigour and vitality. They used to roam about during the twilight at dusk and dawn.
14. The sons of Revatī and Pūtanā are remembered as Nairṛtas by name. All those Rākṣasas are Grahas (Evil demons attacking children and making them suffer from convulsions) particularly in regard to children.
15-16. Lord Skanda is the overlord of all those Nairṛtas as allowed by Brahmā.
Bṛhaspati had a sister named Varastrī. She observed the vow of celibacy. She had achieved yogic powers. She then used to wander over the entire universe without any attachment. She ultimately became the wife of Prabhāsa who was the eighth among the Vasus.
17-20. (Partially defective text). Viśvakarman, a Deva was born of her. He is the Prajāpati (Creator) of artisans and craftsmen. He had evolved the forms ofVirāṭ (the supreme being). Another name of this liberal-minded grandson of Dharma is Tvaṣṭṛ,
By means of his Yogic power, he had created thousands of artistic works for the Devas. It was he who created the aerial chariots of the Devas.
Human beings depend upon the artistic creations of this noble-souled one. (They imitate them).
Virocanā, famous as the daughter of Prahrāda was the wife of Tvaṣṭṛ. She was the sister of Virocana and the mother of Triśiras, the great and intelligent Viśvarūpa who was the preceptor of the Devas.
21. Maya is remembered as the son of Viśvakarman. He was himself Viśvakarman (capable of all creative work). His younger sister was well known as Sureṇu.
22-24. The daughter of Tvaṣṭṛ who became well-known, as Saṃjñā and the wife of Savitṛ (the Sun) gave birth to Manu, the eldest son of great fortune and exalted dignity, of Vivasvān. (the sun).
Then she gave birth to the twins viz. Yama and Yamunā (See vv 31-32 where Yama and Yamī are the names mentioned). She assumed the form of a mare and went to the Kurus.
That lady of great fortune gave birth to two sons, the Aśvins. They were the sons of the sun-god who had assumed the form of a horse. She gave birth to the sons through the nostrils in the atmosphere itself. The two sons Mārtaṇḍa [of?] were Nāsatya and Dasra.”
25-26. “Why was Vivasvān called Mārtaṇḍa byscholars?
Why should that fair lady deliver through her nostrils? We wish to understand this. Narrate it to us who ask you.”
27-29. “Even for a long time after it had been produced, the egg (the foetus) remained unbroken. That egg was broken by Tvaṣṭṛ. Bewildered by the destruction of the egg (foetus) as he mistook it, Kaśyapa fled from there.
When the egg was split into two, Tvaṣṭṛ looked at it and said thus.
“This egg cannot be deficient, O sinless one, you be Mārtaṇḍa.”
The father affectionately said—“Indeed he is not dead (Na Mṛta) though he is within the Aṇḍa (egg).” On hearing these words of his, they said that the name was true to its meaning.
30. When the egg was split into two, he was told—“Be Mārtaṇḍa” even as he was within the egg. So the sun is considered Mārtaṇḍa by those conversant with the Purāṇas.
31-32. Henceforth, I shall mention the progeny of Vivasvān known as Mārtaṇḍa. Saṃjñā, the wife of Savitṛ, gave birth to three sons (children) viz. Manu, Yamī and Yama. Chāyā (the shadow) gave birth to Tapatī and Śanaiścara (the Planet Saturn). These are remembered as the sons of Mārtaṇḍa.
33-34. Vivasvān (the sun-god) of great fame was born of Dākṣāyaṇī (i.e. daughter of Dakṣa) and Kaśyapa.
The gentle lady Saṃjñā, the daughter of Tvaṣṭṛ, became the wife of Vivasvān. Originally she was well-known as Sureṇu but later on she became famous as Saṃjñā. It was she who became the wife of lord Mārtaṇḍa of excessive brilliance.
35. “Indeed, he did not die inside the egg” said Kaśyapa fondly but unwittingly. Hence the sun is called Mārtaṇḍa.
36. The brilliance and splendour of Vivasvān is always very excessive. It is with that, that the son of Kaśyapa scorched the three worlds.
37-38. Ravi, the sun god, begot of Saṃjñā three children, two sons of great power and vigour and one daughter. It is known Manu was the eldest of the sons of Sun-god.
Thereafter (was born) Yama (otherwise known as) Śrāddhadeva. Manu was a Prajāpati. Then Yama and Yamī were born as twins.
39. On seeing that form of unbearable splendour of Vivasvān Saṃjñā could not brook it. She created her own Chāyā (shadow) of the same colour and complexion (Savarṇā) as hers.
40. That lady of great fortune, born out of her shadow, joined her palms in great reverence and purity of mind and spoke to Saṃjñā.
41-44. “Tell me. What work has to be carried out by me?”.
Saṃjñā said to her—“Welfare unto you. I am going to the abode of my own father. You alone must remain in my house without any hesitation. These two sons of mine and this daughter of excellent complexion should be brought up by you. This arrangement should not be disclosed to the lord (and my two sons) by you. Saṃjñā was then told (by Chāyā). These two are my sons too. So be it. (I shall do as you say).”
On being told thus, that lady of pitiable plight went near Tvaṣṭṛ as if greatly ashamed. On seeing her come back, the father became angry and spoke to Saṃjñā.
45-49. “Go to your husband”. On being directed thus again and again, she assumed the form of a mare and concealed her real form. That praiseworthy, uncensured lady went to the Northern Kurus and grazed the grass.
Thinking the second Saṃjñā to be the real Saṃjñā, the sun procreated two sons having the same lustre as his. Those two lords were equal in comparison to Manu the eldest son. Of these two, Śrutaśravas will become Sāvarṇī Manu. Śrutakarman (the second one) should be known as the planet Śanaiścara (the Saturn). He who became Manu is called Sāvarṇi also.
50. Saṃjñā of earthly nature (i.e. the shadow) loved her own sons more than the elder sons.
51-52. Manu forgave all that but Yama did not. Highly distressed at her enmity because she was a co-wife (for his mother), he began to grumble much and on many occasions.
Due to his anger as well as the force of inevitable future, Yama, the son of Vivasvān, threatened Chāyā with his foot (i.e. kick).
Then out of anger that mother of Sāvarṇī cursed Yama.
53-57. “You are threatening with your foot, all on a sudden, the wife of great renown of your own father. Hence, this foot of yours will undoubtedly drop down. Yama became highly afflicted in his mind on account of that curse. Accompanied by Manu, the virtuous-souled one (Yama) intimated everything to his father:
“I have been vanquished (humiliated) by the statements of Saṃjñā. I have become distressed due to the fear of the curse. Of course, the foot was raised by me against her, but it was not allowed to fall on her body. Whether this was due to my childishness or out of delusion, it behoves you to forgive me.
O lord of the worlds, O most excellent one among those who blaze and scorch, I have been cursed by my step-mother.
I have your blessing to protect us from this great danger.
58-61. On being told thus, lord Vivasvān said to Yama: “Undoubtedly, my son, there must be a great reason for this, since you became infuriated despite being conversant with Dharma and remaining truthful in speech. Nor can the words of your mother be falsified.
Worms will take your flesh and go to the Earth. Then, O highly intelligent one, your foot will attain happiness. Thus your mother’s words will be made true. By the avoidance of the effects of the curse, you will also be saved.”
62. The sun then spoke to Saṃjñā (i.e. to Chāyā mistaken by him to be Saṃjñā) “When all the sons are equal to us, how is it that one is loved by you more than the others.”
63. Parrying that question, she did not mention the real situation to Vivasvān. Then he entered into meditation himself and found out the truth by means of his yogic power.
64. The lord became angry and wished to curse her with utter annihilation. Then she mentioned all the facts to Vivasvān.
65-70. On hearing it, Vivasvān became so furious that he rushed to Tvaṣṭṭ.
Tvaṣṭṛ duly honoured Vibhāvasu (Sun-god). As he was desirous of burning him furiously, Tvaṣṭṛ pacified him slowly—
“This form of yours endowed with excessive refulgence does net appear splendid. Unable to bear it, Saṃjñā is grazing the grass in the meadows in the forest. You shall see your wife of auspicious conduct today. You shall see her richly endowed with praiseworthy prime of youth, O lord of rays, by resorting to your yogic power. It shall be favourable to everyone if the following agreement is assented to. O suppressor of enemies, I shall change this excellent (excessively refulgent) form of yours that you are having from the beginning.
Originally the form of Vivasvān was so refulgent that the rays spread sideways as well as upwards and downwards. The gentle lady Saṃjñā was afflicted by that form of the lord of Firmament (i.e. the sun). Thereby your wonderful form shall have rays spreading even in circular direction.
71. Tvaṣṭṛ was allowed to change the form. Thereupon Tvaṣṭṛ undertook to change the form of Mārtaṇḍa Vivasvān (the sun-god).
72. He placed him on the (circular moving) wheel (i.e. a lathe) and pruned (the slices of the irregular superfluous part of) his brilliance—when his refulgence was taken away, the sun had his brilliance uprooted (i.e. reduced).
73. Prabhākara (the sun) of splendid appearance wished to see his wife. By resorting to his yogic power, he saw his wife in the form of a mare.
74. Though she was invisible to all living beings on account of her holy observance, and brilliance he saw her by means of his yogic power. In the form of a horse, Mārtaṇḍa had sexual intercourse with her through the mouth.
75. Relaxing at the end of the intercourse she had a suspicion that it was another person (not her husband). Hence, she expelled the Semen Virile of Vivasvān through her nostrils.
76-79. From it were born the Devas, the twin Aśvins, the most excellent physicians. Born of Dvādaśamūrti (the sun god) they are remembered as Nāsatya and Dasra. These were the sons of Mārtaṇḍa, the eight prajāpatis. Bhāskara (the sun) showed himself to her with his more pleasing form. On seeing his wife, he became delighted and contented. He told
her thus—“Yama had become very much afflicted in his mind on account of that curse. He delighted others through his Dharma. Hence, he is called Dharmarāja. On account of that auspicious action, he obtained the greatest splendour—the overlordship of the Pitṛs (Manes) and Lokapālatva (the state of being the guardian of a quarter i.e. south)”.
80-81. The eldest Manu was a Prajāpati. The other one Sāvarṇi of great renown shall become Manu in the future Manvantara called Sāvarṇika.
The holy lord is performing a severe penance even today on the top of Meru.
82-84a. His brother Śanaiścara attained the state of a planet.
With that form (the prunings of the sun) Tvaṣṭṛ evolved the discus of Viṣṇu.1 It had great splendour. It was never obstructed anywhere. It was a great defending weapon against Dānavas.
The younger sister of those two, Yamunā of great fame, became the excellent river Yamunā, the sanctifier of the worlds.
84b-86. The eldest among them was Manu of great splendour. It is his creation that we are having now.1 642 643 I shall recount in detail the creation of Manu Vaivasvata (son of Sungod). If any one listens to or reads about this nativity of the Devas, the seven children of great prowess of Vaivasvata, he shall get released from the mishap in which he may find himself. He will attain great fame.
1. Thereafter, when the Cākṣuṣa Manvantara elapsed along with the gods, he (Brahmā?) allotted the overlordship of the Earth to Vaivasvata, the great one.
2-3. Ten sons were born of Vaivasvata Manu. They were equal to him. They were:—Ikṣvāku, Nṛga, Dhṛṣṭa, Śaryāti, Nariṣyanta, Prāṃśu, Nābhāga, Diṣṭa, Karūṣa and Pṛṣadhra. These ten are remembered as Mānavas.
4. Urged and instructed formerly by Brahmā, the king began to perform a horse-sacrifice according to his wish.
5-6. Desirous of getting a son, the Prajāpati performed a sacrifice. He dropped Āhuti (ghee-offering) in the fire at the spot allotted to Mitra and Varuṇa. It is mentioned in the Śruti that Ilā was born at that spot wearing divine robes, bedecked in divine ornaments and having divine physical body.
7-9. Manu, Daṇḍadhara (wielder of the sceptre) spoke to her—“O Ilā, follow me, welfare unto you” Ilā replied to him who was desirous of a son, these words consistent with and conveying Dharma—“O most excellent one among the eloquent ones, I am born in the spot allotted to Mitra and Varuṇa. I am going near them. Hence, let not Dharma kill after being itself destroyed”. After saying this, the gentle lady went near them.
10-14. After going near them, the excellent lady spoke these words with palms joined in reverence—“O Devas, I am born in the part pertaining to you. What shall I do for you? I have been told by Manu—‘Follow me’. When the chaste lady Ilā spoke thus, the two Devas, Mitra and Varuṇa said these words—“O lady of excellent hips and very fair complexion, O lady conversant with Dharma, we are very much delighted with, your modesty and control over your sense-organs as well as truthfulness. O daughter of exalted fortune, you will attain our fame and reputation. You will become a man well-renowned and honoured in the three worlds as Sudyumna. You will
become a favourite of the whole universe, righteous by nature, and the perpetuator of the line of Manu”.
15. That gentle lady went back towards her father (i.e. Manu) after obtaining the boon from Mitra and Varuṇa. Manu’s son, lord Sudyumna again attained the form of a lady.1
16-17. Budha approached her later on and she was secretly entreated for a sexual intercourse by Budha. Pururavas, the son of Ilā, was thus born of Budha, the sou of Soma, (Moon).
After giving birth to a son through Budha, she resumed the form of Sudyumna.
Sudyumna had three heirs and successors who were extremely virtuous.
18-20. They were Utkala, Vinata and Gaya. Utkala acquired the realm Utkala and Vinata got the western territory. Gaya, royal saint, acquired the city Gayā in the eastern direction. After creating the progeny, when Manu entered the sun (i.e. passed away), he divided the Earth into ten parts each under a Kṣatriya. (?) The heir Ikṣvāku got the tenth portion.
21-23. Since he had the state of a girl, Sudyumna did not get any share in the realm. At the instance of Vasiṣṭha, the highly lustrous prince was in Pratiṣṭhāna2. The establishment of the noble-souled virtuous king Sudyumna was in Pratiṣṭhāna. On hearing this, the sages asked Sūta:—
“How did Sudyumna, the son of Manu, attain the state of a woman?”3
24-26a. “Formerly, the eternal bachelors Sanaka and others came to Ilāvṛta in order to see Maheśvara. They saw the1 2 3 644 645 646
bull-emblemed lord indulging in amorous sports with Umā in a secluded spot. All of them turned back. Śiva then became ashamed. The beloved then said to her lover these words for the sake of her own pleasure:—
"O lord, the man who enters my hermitage will become a woman. That woman will be splendid and equal to celestial damsels.”
26b-27a. All the living beings there, the Piśācas and the animals became females. They began to sport along with Rudra like the Apsaras (celestial damsels).
27b-28. That king Sudyumna, who had been out for hunting entered Umāvana (the park of Umā). When Rudra had assumed the state of a woman along with the Piśācas and Bhūtas (goblins), that king Sudyumna too acquired the form of a woman once again. Due to the favour of Mahādeva he regained manhood, (the state of being the son of Manu).”
1-3. Understand the genealogy of the sons of Manu in detail. Pṛṣadhra injured the cow of his preceptor at night. At the close of it, he incurred the curse of the noble-souled Cyavana and became a Śūdra.
The descendants of Karūṣa were (Kārūṣas) Kṣatriyas who could not be suppressed in battle (who were haughty due to their capacity for warfare).
The successors of Nābhāga were a thousand groups of Kṣatriyas who were valorous.
Bhalandana the son of Diṣṭa was a great scholar.
4. Bhalandana’s son named Prāṃśu was very powerful. Prāṃśu had an only son who became equal to a Prajāpati.
5. He was taken to heaven by Saṃvarta along with friends and kinsmen. In this connection a great dispute arose between Saṃvarta and Bṛhaspati.
6-7. On seeing the magnificence of Yajña, Bṛhaspati became angry with him. During the Yajña, perforníed by Saṃvarta, he became extremely furious for the destruction of all the worlds. But he was pacified by the gods: Marutta the emperor obtained Nariṣyanta as his heir.
8. Nariṣyanta’s successor was king Dama who held the sceptre (rod of chastisement). His son Rāṣṭravardhana was a well-known king.
9. Sudhṛti was his son and Nara was born of Sudhṛti. Kevala was his son. Bandhumān was the son of Kevala.
10-11. The son of Bandhumān was the righteous-souled king Vegavān. Budha was the son of Vegavān and Tṛṇabindu was the son of Budha. He became a king at the beginning of third Tretāyuga. Iḍaviḍā was his daughter who became the mother of Viśravas.
12. Viśāla, the son who was born to him became a king extremely virtuous, liberal in gifts and well renowned for heroism and great power. The city of Viśālā (Vaiśālī) was built by him.
13. The son of Viśāla was Hemacandra, a king of great strength. The successor of Hemacandra became famous by the name Sucandra.
14. Sucandra’s son was a renowned king named Dhūmrāśva. The learned Sṛñjaya was bora as the son of Dhūmrāśva.
15. The glorious Sahadeva of great exploits was the son of Sṛñjaya. Kṛśāśva, the son of Sahadeva, was extremely righteous.
16. The son of Kṛśāśva, viz. Somadatta was excessively brilliant and valorous. The son of the saintly king Somadatta was Janamejaya.
17-20. Janamejaya’s son named Pramati was well-renowned. On account of potentiality of Tṛṇabindu all the Vaiśālaka kings with Viśālā as their capital were long-lived, noble-souled, heroic and very virtuous. Śaryāti begot twins. The son was well-renowned by the name of Ānarta. His daughter was Sukanyā who became the wife of Cyavana. Ānarta’s.
heir named Reva was very powerful. His realm was called Ānarta and the capital city was Kuśasthalī (later Dvārakā).
Raivata was the son of Reva. Another name of his was Kakudmin. He was virtuous.
21-22. He was the eldest of a hundred brothers. After obtaining the kingdom and the capital Kuśasthalī, he went near Brahmā accompanied by his daughter. In the presence of Brahmā, he listened to Gāndharva Music for a short while (A Muhūrta i.e. 48 minutes) as reckoned by the lord of the Devas, but many Yugas according to human calculation. He returned to his city still a young man. The city then was inhabited by the Yādavas.
23. It had been renamed Dvārāvatī. It was protected by the Bhojas, Vṛṣṇis and Andhakas, the chief of whom was Vasudeva.
24. On hearing the story with all facts, Revata (Raivata) the suppressor of foes gave his daughter of good holy rites named Revatī to Baladeva in marriage. Thereafter, he went to the peak of Meru and became engaged in penance.
25. Rāma, the noble one, sported with Revatī.
On hearing that story the sages asked him subsequently.
26-28. How was it that old age did not affect Revatī or Kakudmin, O highly intelligent one, even after the lapse of a long time viz. many Yugas?
We are desirous of listening to this. Tell us Gāndharva (the science of Music) too.
To a person who goes to the world of Brahmā there is neither old age nor hunger nor thirst not even the fear from death. No ailments afflict him. Since I have been asked about Gāndharva (the science of Music). O great and excellent sages of good holy rites, I shall explain it accurately in details.
29. The Svara-maṇḍala1 (the whole group in regard to notes) consists of seven notes (Svaras), three Grāmas2 (Basic scales), twenty-one Mūrcchanās3 and forty-nine Tanas.647
1. The word maṇḍala suggests the ascent and descent of seven notes (known as svara-saptaka) (see V. 30)
2. Grāma: Grāma means the group of seven notes. In the Purāṇas three Grāmas are mentioned. They are, the Ṣaḍjagrāma, the Madhyamagrāma and the Gāndhāragrāma. These three were the basic scales. The Sa-scale, the Ma-scale and the Ga-scale had the notes Sā, Ma and Ga as the starting notes respectively. The Sa-scale would have notes, Sā, Ri, Ga, Ma, Pa, Dha, Ni; the Ma-scale would have the notes Ma, Pa, Dha, Mi, Sa, Ri, Ga and the Ga-scale would have the notes Ga, Ma, Pa, Dha, Mi, Sā, Ri. Out of these three basic scales, the Ga-scale fell into disuse afterwards. The ancient scholar Dattila states that it is not found in this world. The later scholars say that it went into heaven. The reason of its disappearance is given as it had extremely high and low notes. But from its description given by the later authors like Śārṅgadeva, it seems that it was not perfect in the aspect of consonance, which was vitally essential for the melodic music of India. Bharata in his Mātya-śāstra describes the Sa-scale and the Ma-scale on the basis of the consonance of the fourth (Sa-Ma Samvāda) and the consonance of the fifth (Sa-Pa Saṃvāda). In the Sa-scale the consonance of the fifth was more prominent (Sa-Pa, Ri-Dha and Ga-Ni) while that of the fourth in the Ma-Scale (Sa-Ma, and Ri-Pa). The number of śrutis (the microtones) in the Saptaka fixed by Bharata is 22. The Śruti-intervals were distributed in the notes as follows:
The Sa-Ma consonance has the interval of 9 śrutis and the Sa-Pa consonance that of 13 śrutis.
3. Mūcchanā:
The Mūrcchanā was the gradual ascent and descent of the seven notes of the basic scale. The word is derived from the root—Mūrcch-meaning to increase or to pervade. As the Mūrcchanās started from each note of the scale, there were seven Mūrcchanās of each scale. Thus the Mūrcchanās of the three Grāmas numbered twenty-one.
E.g. The Sa-scale Mūrcchanās would be:
(1) Sā Ri Ga Ma Pa Dha Ni...
(2) Ni Sā Ri Ga Ma Pa Dha...
(3) Dha Mi Sā Ri Ga Ma Pa... etc.
The Sāman-scale was descending having the notes Ma Ga Ri Sā Dha Ni Pa as per the Nāradīya-śikṣā (1.5. 1 and 2). Due to the influence of the
30. [The names of the notes:] Ṣaḍja (Sā), Ṛṣabha (Ri), Gāndhāra (Ga), Madhyama (Ma), Pañcama (Pa), Dhaivata (Dha) and also Niṣāda (Ni) should be (carefully) known (as the notes).
31-32. (and part of 33): [The Text is corrupt and obscure. As emended from Vā P. and other Purāṇas, it gives the names of Mūrchhanās of the Ma-scale as follow]
The Mūrcchanās of the Ma-scale are known as Sauvīrā, Madhyama-grāmā, Hariṇāsyā (Hariṇāśca in Bd. P. is wrong), Kālopabalopetā (also known as ‘Kālopanatā’), Śuddhamadhyamā, Śārṅgī and Pāvanī (nagniṃ ca pauṣā vai in the text is not correct) and Hṛtyakā Dṛṣṭvā kām’ in the text), in order.* 4 648 647
33-34a. Now understand the Mūrcchanās of Sa-Scale (Ṣaḍja-grāma): (1) Uttara—mandrā, (2) Rajanī and also as (3) Uttarāyatā (for Unnarāyatā of Bd. P.), (4) Madhya-Ṣaḍja (but Vā. P. Śuddha Ṣaḍja) and also the other one is (5) Abhirudgatā (for Abhi-mudgaṇā in the Bd. P.1)
34b. Know the Mūrcchanās of the Ga-scale (Gāndhāra-grāma)2 viz. Śyāmā as are described.
35-37. (The names of the Tānas are as follows:)
(1) Agniṣṭomika, (2) Vājapeyika, [Vā. P. adds (3)Pauṇḍraka, (4) Aśvamedhika], (5) Rājasūyaka (conjectural emendation for ‘yava-rātasūyastu’ in the text). The sixth is ‘Suvarṇaka,’ the Seventh is ‘Gosava’, the eighth is Mahāvṛṣṭika, the ninth is ‘Brahmadāna,’ the next (10) is Prājāpatya, (11) Nāgayakṣāśraya, (12) Gottara, (13) Paḍakrānta (Vā. P. ‘Haya-Krānta’), (14) Mṛgakrānta, (15) the charming Viṣṇukrānta, (16) the most desirable (vareṇya) Sūryakānta (Vā. P. reading for the obscure Sūryakānta-dhareṇya in Bd. P. is accepted), (17) the well-known Mattakokila (Matta-kokila) of Vā. P. is accepted for Santakokila in the text).
38a.3 Obscure and untraced inVā P. and elsewhere.
38b. (The names of Tānas continued:) (18) Sāvitra, (19) Ardha-sāvitra (20) Sarvatobhadra [After 38-b. here—of Vā. P. adds the following Tānas: Suvarṇa, Sutandra, Viṣṇu, Vaiṣṇuvara, Sāgara and Vijaya which is charming to all].
39. (21) The charming Adhātrya, (22) Gandharvānupata (23) Alambuṣeṣṭa, (24) Viṣṇu (25) Vaiṇavara.1 2 649 650
40a. (26) ‘Sāgaravijaya’ which is charming to all beings (Vā. P. gives ‘Sāgara’ and ‘Vijaya’).
40b. (27) Hatosṛṣṭa and (28) know the likable ‘Skandha’1
41. (Repeats mostly the above verse 39 and adds) Alambuṣeṣṭa and also (29) Nārada-priya.
42a. As recounted by Bhīmasena (30) Nāgarapriya (dear to citizens), (nāgarāṇāṃ yathā priyaḥ in Vā. P. It is more clear than the obscure ‘nāgaratānayapriyaḥ’ in the text).
42b.2 (The Tāna) called (31) Vikalopanīta-vinatā Śrīḥ (32) Bhārgavapriya.
43a.3 The fourteen; similarly they desire here fifteen (according to) Nārada.
43b. (Obscure but from Vā. P. it appears that the presiding deities of the Mūrcchanās are now enumerated. The Bd. P. text may tentatively be interpreted—on the basis of Vā. P. as follows)
(Mūrchanā Gāndhārī) along with Sauvīrā is hence sung by god Brahmā.
44a. And also of the Uttarādi-Svara, god Brahmā is the presiding deity here. [devatāstrayaḥ’ of the Bd. P. is probably ‘devatātra ca’, as in Vā. P.]
44b. Hariṇāsyā is originated in the region of Hari.
45a. The Mūrcchanā Hariṇāsyā has the Moon-god as the presiding deity (but Indra as per Vā. P.)
45b. The Mūrcchanā Karopanītavitatā is sung by Maruts in the svara-maṇḍala (group of notes).
46a. That is Kalopanītā and hence its presiding Deity is Māruta emended as: Mārutaścātra daivatam, as in Vā. P.).
46b. Śuddha-madhyamā (emended as per Vā. P. for Śuddha-mātmanā) mūrcchanā is originated in Manu (Maru) deśa (After 46 b Vā. P. adds:)1 2 3 651 652 653
47a. Hence, on account of Mṛgas (deer) it (the Mūrcchanā is called Mārgī and the Lion is its deity.
47b: Obscure:
(Tentative meaning: ‘That is associated with hermitages and various human voices’ (?)]
48a. As the Mūrcchanā is associated with rajas (atmosphere/mist), it is called Rajanī.
48b. Obscure (If allied with Vā. P.:)
49. Obscure (If allied with Vā. P.):
Hence Uttara-tāla is known first as well extended.
Hence, it is Uttara-mandrā whose deity indeed is Dhruva.
50. Obscure (emended from Vā. P.)
Because of its extension and being later (in the order) Uttarāyatā having Dha (Dhaivata) as the starting point, is the Mūrcchanā, the deity of which is the manes, the deities of Śrāddha.
51a. The great sages worship the Fire-god with the Śuddha Ṣaḍja (Pure Sa-) note. Hence, one should know it as Śuddha-Ṣaḍjikā (Vā. P.: This Mūrcchanā starts from the Pañcama note).
51b. is obscure, hence the reading in Vā. P. is followed.
52a. In this manner employing these Mūrcchanās in which he has got such Bhāvanā (particular faith).
52b. The mūrcchanās belong to Yakṣīs (female Yakṣas) are called Yakṣikā mūrcchanās (Ya in the Ms seems to have been read as Pa, as in writing in Devanāgarī script Pa & Ya look similar).
53a (Obscure but if allied with Vā. P.)
The Mūrcchanās do not approach the songs, affected by the poisonous sight of the serpents (Nāgas).
53b (Corrupt and obscure but with the help of Vā. P.)
And there are many Sādhāraṇa mūrcchanās1 (and also six* (I) (II) 654 655 656
only (?) are known thoroughly, (The reading Vaḍavātrividastathā in the text is obscure. Vā. P. gives Ṣaḍevānuvidastathā).
1. After knowing the views of earlier teachers, I shall expound the well-known embellishments in music in due order. Please listen to them, while I am explaining.
2. The embellishments are to be spoken of along with their Varṇas (movements of notes such as ‘steady’, ‘ascending and others) as their specific basis and also along with their associated configuration (saṃsthāna), always in regard to dramatic1 performance etc.
3a. The fulfilment of embellishment1 2 3 is achieved by the implications of sentences and connotations of the word-combinations.
3b. The words of the song are said to be either preceding or following the embellishment.
4a: (Bd. P. text corrupt & obscure but Vā. P. reads) One should know that the following three are the places of Utterances viz. the chest, throat and head.3
4b. In these three places, the best procedure (of producing notes) functions.
5a. In the original stage (Prakṛtau), there are four Varṇas (tone-patterns) having fourfold movements.657 658 659
5b. The alternative movements are eightfold1; and gods know them as sixteenfold.
6. (The names of Varṇas:)
The first Varṇa is Sthāyin, the second is Prasañcārin, the third is Avarohaṇa (= Avarohin) and the fourth Varṇa is known by the experts in the knowledge of Varṇas to be Ārohaṇa1 2 3 4 5 (= Ārohin).
7a. There is one (Varṇa i.e. Sthāyin) which has steady employment. The Sañcāra is the mixed movement.
7b. One should indicate the descent of Varṇas (i.e. Svaras) as Avarohaṇa.
8a. (Vā. P.) And the experts in the knowledge of Varṇas know (that varṇa) as the Āroha-Varṇa by the ascent of notes.
8b. Now know then the embellishments of these specific Varṇas.3
9. There are four embellishments viz. Sthāpanī, Kramarejana, Pramāda and Apramāda. I shall explain the characteristics of these.4
10. (Names of Alaṅkāras continue as follows:) Visvara, Aṣṭakala which has an interval of one place (from its original place?); Āvarta and Kramotpatti—These two should be effected according to their proportion.
11a. One should know the other one to be Kumāra and also Vistara.5
11b. And this indeed is fhe Apāṅga (alaṅkāra) and Kutareka (?) possesses one more Kalā (Time-measure)
12a. (Vā. P.) Śyena is originated as having one interval and situated in the midst of Mātrās of a Kalā.660 661 662 663 664
12b. (Vā. P.) In it there abides the increase in the order of the note different from it (e.g. Sā—Pā,—Ri—Dha, Ga—ni).
13a. (Vā. P.) The descent of the Śyena Alaṅkāra is called Uttara.
13b. (Vā. P.) The Alaṅkāra called Bindu is originated due to the measure of Kalās.
14a. One Kalā (a measure of time) should be employed of the Varṇas. Then it would be Sthāpita (established?).
14b. Durghaṭita is that which has the note even in the reverse order.
15a. Ekottara-Svara has the highest note from Ṣaḍja.
15b. Ākṣepāskandana should be effected as having high amplitude like the (harsh) crowing of the crow.
16a. The two Santāras belong to Sañcārin Varṇa either as the cause or the effect.
16b. Ākṣipta belongs to the category of the descending (Avarohin) Varṇa.
17. The Alaṅkāra called Preṅkholita has the twelfth place of Kalā having one interval. Thus it is endowed with the notes (?)
18a. (Vā. P.) Puṣkala is said to be due to the transfer of notes.
18b. Prakṣipta is due to Kalā... (?)
19a. It is called Bhāṣita in which there is the use of two Kalās as before.
19b. Visvarārūḍhā (Visarārūḍhā) has got eight notes in ascendance.
20a. Vāpa (?) certainly is due to the descent from the high or low register (?).
20b. These are placed verily with one interval and have the same note at the end.
21. Makṣi-praccheda (?) is declared to have a group of four Kalās. Thus, these are the thirty Alaṅkāras explained.
22. Due to employment of Varṇa and Sthāna having the measure of Kalā and Mātrā are the configuration, proportion, modification and characteristics.
23-24a. This should be known as the purpose of embellishment which is fourfold1. Just as in the case of embellishment if it is used at the wrong place it is censured, similarly to beautify even the Varṇas unfavourably, the producer by oneself (?) would be blamed.
24b-25a. Just as due to the use of various ornaments, a woman gets herself beautified, the embellishment is the decoration of Varṇa born of itself (?).
25b. The ear-ring is not seen (worn) on the feet, nor the girdle round the neck.
26. Thus the embellishment if used in a wrong place is censured. When the embellishment is effected, it should indicate the Rāga (melody).
27a. Just as the characterisation of the path intended to be undertaken is enjoined by indicating it with a brush.
27b. (?)
28a. I shall describe realistically (as it is)....?
28b. Obscure.
29a. Obscure (both in the Bd. P. and Vā. P.)
29b. The division of these two (viz. Ṣaḍja and Madhyama) as the dominant notes brings about the Charm of the songs.
30a. Obscure.
30b. (Vā. P.j The reverse would take place in the case of the order of seven notes.
31a. (Vā. P.) The four Madraka Gītas are sung with Gāndhāra as the keynote.
31b-32a. In Madraka Gītas we know the notes Pañcama (Pa), Madhyama(Ma), Dhaivata (Dha), Niṣāda (Nī), Ṣaḍja (Sā) and Ṛṣabha (Ri) as the remaining notes.
32b. One should know two Aparāntika Songs (?) (The Rest is obscure).
33a. In the Aparāntika songs Gāndhāra (Ga) is employed in the original (Śuddha) form and its modified form.
33b. (Vā. P.) The Pada has got thiee forms (?). The Kaiśikī song has seven forms.1 665
34a. With the entire use of Gāndhāra as the keynote procedure of which is declared.
34b. This is also the order intended for its Madhyama as the keynote.
35. The songs which have been mentioned and particularly those of fourfold form (?) should be effected with seven notes and the Kaiśikī of sevenfold form.
36a. This is called as the pointing out of the components (of songs?).
(The Topic of Tāla:) There are two even measures Caturasra (of four beats and eight Mātrās) and Tryasra (four beats and six Mātrās).
36b. Obscure (in Bd. P. & Vā. P.)
37. (Vā. P) In Uttara songs in the original form, the Mātrā is thus deleted (the rest is obscure).
38. With one foot in the Mātrā and deficiency in one foot... when there is the Upahanana (error?) of numbers in it, it is called Yāna.
39. The second break in the foot is well-established with Graha (the starting point of the song) and in the Aparāntika the first, eighth, third and second are established with Graha?
40. In the Uttara and in Mandraka songs in their original form, the Pāda-bhāga1 and also along with one and a quarter (of a Pāda) (?) is in Uttara and Mandraka.
41 a. In Mandraka songs the Kalā exists as explained of the Dakṣiṇa mārga2 also.1 2 666 667
41b. Obscure (in both the Purāṇas).
42a. Obscure (in both the Purāṇas).
42b-43a. When there is the use of one and the use of two, O best of Brāhmaṇas, and when there is the combination of many, Patākā1 etc. are declared.
43b. There are three Vṛttis—Citrā, Vṛtti and Dakṣiṇā667
44a. (Vā. P.) The samavāyas (combinations of (?) are eight and similarly, the Mūrcchanā is Sauvīrī.
44b. Obscure: Last foot. Thus the Svara-maṇḍala (the whole group of notes in music) is explained.
1. When Raivata, otherwise known as Kakudmin, went to that world (of Brahmā), his city, Kuśasthalī, was completely over-run and captured by Puṇyajanas (Yakṣas) and Rākṣasas.
2. The hundred brothers of that virtuous and noble-souled king were afflicted by arrows. Therefore, they fled in every direction due to fear.1 2 668 669
3. O excellent Brāhmaṇas, the dynasty of these Kṣatriyas who fled due to excessive fright, is very great. They are present in different places.1
4. They are well-known in all the quarters as Śaryātas. They are righteous. The line of Dhṛṣṭa is called Dhārṣṭika. All the members were bold and aggressive in battle.
5-6. That clan of those noble-souled Kṣatriyas consisted of three thousand (families). Nabhāga’s heir was the hero named Nābhāga. Ambarīṣa was the son of Nābhāga. His son was Virūpa. Pṛṣadaśva was the son of Virūpa and his son was Rathītara.
7. These were born of Kṣatriyas but are remembered as having become Aṅgiras. The excellent members of Rathītara family were Brāhmaṇas as well as Kṣatriyas.
8. Formerly, when Manu sneezed, Ikṣvāku was born. Ikṣvāku669 had a hundred sons who distributed much wealth as religious gifts.
9. Vikukṣi, Nimi and Daṇḍa, these three were the most excellent among them. He had fifty sons, the chief of whom was Śakuni.
10-11. They were the kings protecting Uttarāpatha Northern territory. Forty-eight of them, the father of whom was Virāṭa were the defenders of Dakṣiṇāpatha (Southern territory), in the Southern quarter.1 2 670 671
Once, at the performance of the Aṣṭaka1 (a kind of Śrāddha), Ikṣvāku commanded Vikukṣi thus.
12. “Fetch flesh for the sake of Śrāddha, O highly powerful one, after killing animals. The Śrāddha of Aṣṭaka has to be performed by me surely.”
13. At the instance of the intelligent one, he went for hunting. After killing thousands of animals, the powerful prince became tired.
14-15. Vikukṣi who had gone for hunting, ate a rabbit. When Vikukṣi returned with the meat and his army, the king urged Vasiṣṭha saying “Let the meat be sprinkled (with holy water)”. Vasiṣṭha said “So be it”. On being urged thus the meat was duly presented by the king. On seeing the meat polluted, Vasiṣṭha became angry and spoke to him:—
16-13. “This meat has been defiled by your son, O king. By eating the rabbit, O king of great splendour, the meat cannot remain unpolluted. O sinless one, rabbit has been eaten earlier by this wicked fellow. Therefore, O excellent king, this meat intended to be offered to the Pitṛs is defiled”.
Thereupon, Ikṣvāku became furious and spoke this to Vikukṣi:
19-21. “Directed by me in connection with the holy rite of the Manes, you went for hunting. But you ate the flesh of the rabbit in the forest earlier to-day. You have been unkind (in this context), Hence, I am banishing you. Go anywhere else along with your own fate”.
Thus he was abandoned by Ikṣvāku. He came to be known by the name Śaśāda (one who eats rabbit). Later, the son became extremely virtuous. When Ikṣvāku passed away he got the entire Earth at the instance of Vasiṣṭha. He became the ruler of Ayodhyā.1 672
22-23. Urged and guided by Vasiṣṭha, he ruled over the kingdom for some time. Even when he was ruling over the kingdom, the king was fully afflicted by this sin. After some time, he fell into the hell, having waves of urine and faeces. After reading this anecdote, a learned man should understand (its implications). He should not eat anything against the Veclic injunction.
24. Learned men explain the etymological meaning of Māṃsa1 (flesh) thus:—
(The being) whose flesh I am eating here shall eat me (Māṃ—me, sa—he bkakṣayitā—shall eat) in the next birth. This is the Māṃsatva (state of being flesh) of meat.
25-26. Śaśāda’s heir was a heroic king named Kakutstha. Formerly, there was the Āḍibaka2 fight. In it Indra took the form of a bull. This king seated himself on the hump of the bull (Indra). (Kakut—hump, tstha—occupant) and won the war. Hence, he is remembered as Kakutstha.3
Kakutstha’s son was Anenas and Pṛthu was the son of Anenas.
27-28. Dṛṣadaśva was the son of Pṛthu. The powerful (king) Andhra (came) after him. Yuvanāśva was the successor of Andhra. Śrāvasta was born as his son. Śrāvasta became a king by whom the city of Śrāvastī [Mod. Sahet-Mahet on the Rapti River in Oudh U.P] was founded. Śrāvasta’s heir was Bṛhadaśva of great renown.
29. Bṛhadaśva’s son was renowned as Kuvalāśva. This king later on came to be known as Dhundhumāra since he slew the demon Dhundhu.1 * 3 673 674 675
30. We wish to hear in detail, O sage of great intelligence, how Dhundhu was killed, on account of which Kuvalāśva came to be called Dhundhumāra.
31-33. Kuvalāśva had twenty-one thousand sons. All of them were experts in different lores. They were strong and unassailable. All of them were righteous. They performed sacrifices and distributed plenty of monetary gifts. Bṛhadaśva the elderly ruler enthroned Kuvalāśva in that realm. Kuvalāśva was very powerful, excellent and virtuous. After transferring the royal position and splendour to his son, the king entered the forest.
34. Uttaṅka the Brahminical sage, prevented the great king Bṛhadaśva who was brave, excellent and virtuous, from going to the forest.
35. “The duty of protecting people should be carried out by you. It behoves you to do it. O king, I am unable to perform penance unperturbed.
36. Near the precincts of my hermitage, on the other side of Meru, the ocean is filled with sand, O king.
37-38. A great Asura named Dhundhu is lying underground there hidden by the sands. He cannot be killed by the Devas. He has a huge body and is very powerful. He is the son of Rākṣasa Madhu. After performing terrible penance, he stays there for the destruction of the people.
39. When he exhales at the end of a year, the ground there quakes and shakes along with the forests.
40-41. A great column of dust is raised by the air exhaled by him. It envelops the path of the sun. The Earthquake continues for a week. It is extremely terrifying, as it is
accompanied by sparks, flames and fumes. Hence, O king, I am unable to stay within my hermitage.1
42. Resist him, O king of great powerful arms, with a desire for the welfare of the worlds. Your brilliant splendour is already great. Viṣṇu will develop it further by contribution of h is own splendour.
43. Indeed, you alone are capable of slaying him, O lord of the Earth. Let the worlds become happy and relieved with that Asura slain.
44-45. O sinless one, formerly, a boon had been granted to iṇe (that you would help me by killing him). Indeed, Dhundhu of excessive virility and power, cannot be over-powered completely by any one of insignificant brilliance or even by rulers of the Earth, though they may fight with him for hundreds of years. His prowess and strength is very great, difficult to be approached even by the Devas”.
46. On being told thus by the ṇoble-souled Uttaṅka, that saintly king gave him Kuvalāśva for the task of warding off Dhundhu.
47. “O holy lord, I have laid down my arms. This is my son, O excellent Brāhmaṇa. He will undoubtedly become the slayer of Dhundhu”.
48. He ordered his son to carry out the task of slaying Dhunḍhu with any step. The king of praiseworthy holy rites, went to the forest itself for the sake of penance.
49-51. Abiding by the order of his father, Kuvalāśva accompanied by his twenty-one thousand sons and Uttaṅka proceeded ahead for resisting Dhundhu. Lord Viṣṇu entered him with his own divine splendour. When, being urged by Uttaṅka and with a desire for the welfare of the world, the unassailable king marched out, there arose a great din and commotion in the sky.1 676
52. “This king shall become Dhundhumāra (slayer of Dhundhu) with effect from today”: The Devas showered him all round with divine flowers.
53-55. Then the divine Dundubhis (war-drums) were sounded loudly.
The heroic lion among men went along with his sons and dug up the vast inexhaustible ocean filled with sands. Dhundhu who had concealed himself beneath the sands, was found out by his sons who were digging the sands on the Western side.
That infuriated Asura appeared to upset the worlds by means of fire coming out of his mouth.
56. By means of his Yogic power that great and excellent Asura let flow water like the great ocean blending its currents and waves together at the time of moon-rise.
57-60a. All his sons were burnt down completely; only three survived that battle.
Then that king of enormous strength and great splendour approached that immensely mighty Rākṣasa Dhundhu who killed h is kinsmen. The king, O dear one, who was a Yogin, suppressed his forceful flood of water let loose by him my means of his Yogic power and subdued fire by means of water. In the end the king killed that aquatic demon of huge body, by means of his prowess. After accomplishing his task the king pointed the Rākṣasa to Uttaṅka.
60b-63. Uttaṅka granted boon to that noble-souled king that the more he gave as gifts the more would be his wealth ever lasting. The other boons he granted were the invincibility (in battle) by the enemies, perpetual interest in Dharma and never-ending residence in the heaven. He granted the everlasting worlds in heaven to his sons who were killed by the demon.
Out of the three of his sons who survived, the eldest is called Dṛḍhāśva. Bhadrāśva and Kapilāśva are remembered as the younger ones. Dṛḍhāśva is known as Dhaundhumāri (i.e. son of Dhundhumāra) and Haryaśva was his son.
64. Haryaśva’s son was Nikumbha who was always devoted to the duties of a Kṣatriya. Saṃhatāśva, who was an expert in battle, was the son of Nikumbha.
65-66. Kṛśāśva and Akṛtāśva were the two sons of Saṃhatāśva. His wife was the chaste Haimavatī and his mother Dṛṣadvatī was well-known in the three worlds. His (?) son was Prasenajit. Yuvanāśva, his son, was famous in the three worlds.
67. His wife Gaurī was an extremely virtuous and chaste lady. But she was cursed by her husband and was converted into the river Bāhudā1.
68. Her son Gaurika (i.e. son of Gaurī) became an emperor. Māndhātṛ, the son of Yuvanāśva, was a king who conquered the three worlds.
69-72. In this context the Brāhmaṇas well-versed in the Purāṇas cite the following stanza:—
The entire space where the sun rises and establishes itself is called the territory of Māndhātā, son of Yuvanāśva.
His wife was the daughter of Citraratha (?) and Śaśabindu. She was a chaste lady named Bindumatī. In beauty she was unrivalled on the Earth. This chaste lady was the eldest sister of ten thousand brothers. Lord Māndhātā begot of her three sons viz. Purukutsa, Arnbarīṣa and Mucukunda who was well-known.
73. Another Yuvanāśva is remembered as the heir of Ambarīṣa. He was born of Narmadā. Sambhūta was his son.
74. The valorous Anaraṇya was the bosom-born son of Sambhūta. He was killed by Rāvaṇa by whom all the three worlds had been conquered before.
75. (Defective text) Tenadṛśya (?) (prob. Trasadasyu) was the son of Anaraṇya2. Haryaśva was Trasadasyu’s son. King Sumati was born of Dṛṣadvatī and Haryaśva.)
76. His son was a virtuous king named Tridhanvā. The son of Tridhanvā was the scholarly lord Trayyāruṇi.
77-79. A son of great strength named Satyavrata was born to him. After killing the heaven-dwellers (?), Vidrabha’s
wife was abducted by him. This sin was committed by that intelligent one out of lust, strength and great delight, forcibly out of delusion and due to the power of the inevitable future. This was done by him when the Mantras of the wedding ceremony had not been concluded.1 His father Trayyāruṇa banished him because he had been sinful.
80-81. Becoming infuriated with him, he exclaimed many times “This is disgrace and degradation”.
He asked his father again and again, “I am alone. Where shall I go?”.
The father told him, “Go and. live along with Cāṇḍālas, O defiler of the family. With you as my son, I am not a seeker of a son now. Although I seek sons, they should not be like you”.
82. On being told thus, he went out of the city at the instance of the lord, the king. Vasiṣṭha, the exalted sage, did not prevent him from going.
83. Satyavrata who was intelligent and bold, lived near the abodes of Cāṇḍālas on being abandoned by his father. His father went to the forest.
84. On account of this sin, Indra did not shower rain in that country for full twelve years.
85. Viśvāmitra, a sage of great penance, left his wife in the territory of that king and performed extensive penance in the marshy shores of the Sea.
86. His wife tied her own bosom-born middle son with a rope round his neck and offered him for sale in exchange for a hundred cows. She wanted to sell him in order to sustain and bring up the remaining sons.
87-88. The excellent king of holy rites and virtuous soul saw the son of the great sage tied round the neck and offered for sale. Thereupon, he released him.
For the sake of satisfying Viśvāmitra and arousing his sympathy, Satyavrata, of great intellect, sustained him and brought him up too.
89. That boy who had been tied round the neck became a sage of great penance named Gālava. That Kauśika1 677
(one belonging to the family of Kuśika) was redeemed by that heroic king.
90. On account of his (?) holy vow, devotion, mercy and solemn declaration, the king who adhered to rules of discipline, sustained Viśvāmitra’s wife also.
91. He used to kill deer, boars, buffaloes and aquatic beings and bring their meat near the hermitage of Viśvāmitra.
92-93. At the instance of sage Vasiṣṭha Satyavrata’s father undertook Upāṃśuvrata (a secret vow) and for that purpose took initiation extending to twelve years. When the king went to the forest, Vasiṣṭha protected Ayodhyā, the harem and the whole realm from the evil contact and injustice arising from Satya-vrata.
94. On account of his childishness as well as due to the force of inevitable future, Satyavrata bore a grudge against Vasiṣṭha due to grief.
95. When Satyavrata was banished from the realm by the father, Sage Vasiṣṭha did not prevent this, due to a specific reason.
96. The conclusion of the wedding Mantras shall be only at the seventh step (Saptapadi). Thinking thus Satyavrata abducted her (?) at the seventh step.
97. “Despite being conversant with Dharmas, Vasiṣṭha wishes for fresh chanting of the Mantras”,—saying thus Satyavrata became angry with Vasiṣṭha, in his mind.
98. The Saintly lord Vasiṣṭha performed penance for their welfare. But Satyavratra did not understand his secret vow.
99. The fury of his noble-souled father was excessively directed to his son. Therefore, Indra did not shower rain for twelve years.
100-101. “Atonement can be made in the family by me if I take up initiation which is very difficult to undertake on the earth now”. So thought Vasiṣṭha. He did not prevent the banishment of the son by the father thinking thus—“when he passes away, I shall crown him”. In the meantime that king of potentiality undertook initiation extending to twelve years.
102-103. When there was no meat readily available, the son of the king espied the divine cow of the noble-souled Vasiṣṭha that milked everyone of desires of devotees.
The most excellent one among powerful ones, who was hungry due to fatigue, adopted the policy of thieves and killed the cow on account of his anger (towards Vasiṣṭha) and delusion too. He himself made the sons of Viśvāmitra eat the meat. On hearing about it, Vasiṣṭha cast him off. The holy lord Vasiṣṭha said thus to the prince.
106-103. “If you had not already had three sins, O base one among men, I would have made you fall down, O cruel one, after inflicting another sin.
You have committed sins in three ways viz.—“You made your father dissatisfied, you killed the cow of your preceptor, you made use of what had not been sacrificed by the sprinkling of holy water.”
Thus the sage of great power of penance saw the three sins (Śaṅkus) and called him Triśaṅku. Therefore, the king is remembered as Triśaṅku.
109-112. Viśvāmitra who returned (from his penance) became delighted with Triśaṅku because he had sustained his wife (during the absence of the sage). He granted him a boon. When he was pressed to choose a boon the prince chose him as his preceptor and requested for this boon—“I shall go to heaven along with this physical body.” When there was a danger of draught extending to twelve years, the sage crowned him in his hereditary kingdom. Even as the Devas as well as Vasiṣṭha were watching, the lordly saint Viśvāmitra made him ascend heaven.
113-114. It was all the more surprising because it happened even as Vasiṣṭha was watching. In this context persons well-versed in the Purāṇas cite this stanza:
“Due to Viśvāmitra’s favour and on account of the blessing of that intelligent sage, Triśaṅku of great splendour shines in heaven alone with the Devas.
115. His wife named Satyavratā, born of the family of Kaikeyas, gave birth to Hariścandra, a sinless son.
116. King Hariścandra is well known as Traiśaṅkava
(son of Triśaṅku). As a performer of Rājasūya sacrifice, he became famous as an Emperor.
117. Hariścandra had a heroic and powerful son named Rohita. Harita was the son of Rohita and Cañcu is mentioned as the son of Harita.
118. Vinaya and Sudeva were the two sons of Cañcu. Sudeva was the conqueror of all Kṣatriyas. Hence, he is remembered as Vijaya.
119. Ruruka was his son. He was a king proficient in details regarding Dharma and Wealth (Artha). Vṛka was the son of Ruruka and Bāhu was born of him.
120. Since that king indulged in vice, he was dethroned by the Haihayas, Tālajaṅghas, Śakas, Yavanas, Kāmbojas, Pāradas and Pahlavas.
121. Even when the Yuga was conducive to the development of virtue, that king was not much of a righteous person. Sagara was the son of Bāhu. He was born along with poison.1
122-123. It was at the hermitage of Bhṛgu that he was born. He was protected by Aurva. After acquiring the Āgneya Astra (a missile the deity of which is fire-god) from the grandson of Bḥrgu (viz. Aurva) king Sagara went over the whole of the Earth and killed Tālajaṅghas and Haihayas. The unerring king repudiated the Dharma (code of conduct etc.) of the Śakas and Pahlavas.
124-125. (Sagara) who was conversant with the real Dharma cast out the Dharma of the Kṣatriyas called (Pāradas) i.e. excommunicated them from Kṣatriya-hooḍ.
How was the king Sagara born along with poison? What for did the infuriated king who never committed a fault banish them from the hereditary and traditional codes of conduct of Śakas and others who were Kṣatriyas of great prowess?
126. It has already been mentioned that the kingdom1 678
of Bāhu who indulged in vice, had been formerly seized by the Haihayas and Tālajaṅghas who came along with the Śakas.
127. The Yavanas, Pāraḍas, Kāmbojas. Pahlavas (and śakas), these five clans (of kings) attacked for and on behalf of the Haihayas.
128. When he had been deprived of his kingdom, Bāhu renounced his abode and entered the forest. Accompanied by h is wife, the noble-souled king performed a penance.
129. Once that king, though disabled, went to fetch water. On account of old age and weakness, he passed away in. the middle.
130. His wife, a member of the family of Yadu, was pregnant and she had gone after him. Poison had been administered to her by her co-wife with a desire to kill the child in the womb.
131. She lit the funeral pyre of her husband and got on to it. On seeing her, Aurva, the grand-son of Bḥṭgu, made her desist from it out of mercy.
132. She gave birth to the child developed in her womb along with the poison. She gave birth to a righteous son named Sagara who became very powerful.
133. Aurva performed Jātakarman and other post-natal holy rites of the noble-souled prince. He taught him Vedas and Sacred scriptures. Thereafter, he taught him how to discharge missiles and miraculous weapons.
134. After that the king determined to exterminate the Śakas, Yavanas, Kāmbojas, Pāradas, and Pahlavas.
135. On being hit, hurt and killed by the noble-souled, heroic Sagara, all of them sought refuge in Vasiṣṭha, desirous of shelter.
136. On seeing them filled with humility, the great sage granted them freedom from fear and restrained Sagara.
137. Remembering his own vow and on hearing the prescriptive words of; his preceptor, Sagara struck off their customary observances of caste and other characteristics, and made them change their guise and garments.
138-139.1 He shaved half of the heads of Śakas and discharged them. He shaved off the heads of Yavanas and Kāmbojas completely. The Pāradas were compelled to keep their hairs dishevelled and the Pahlavas were made to grow their moustache and beard. All of them were deprived of the study of the Vedas and the utterance of the Vaṣaṭkāra Mantras, by that noble-souled king.
140-141. The Śakas, Yavanas, Kāmbojas, Pahlavas, Pāradas, Kalisparśas, Māhiṣikas, Dārvas, Colas and Khaśas—the customary observations of their castes and conventions of all these groups of Kṣatriyas were prohibited formerly by the noble-souled Sagara at the instance of Vasiṣṭha.
142. After conquering the whole of the Earth by means of righteous victory, the king took initiation for the horse sacrifice and made the sacrificial horse go round the world.
143. As he made it go round, the horse was stolen away near the shore of the South-Eastern Ocean and made to enter beneath the earth.
144-145. The king got that place completely dug up by his sons. Digging up the bed of the great ocean, they met with the primordial being, Lord Viṣṇu. in the form of Kapila, the lord Hari, Kṛṣṇa, the lord of subjects, lord Haṃsa, lord Nārāyaṇa.
146. After coming within the path of his vision and being afflicted by its fiery splendour, all those princes were burned; only four sons survived.
147. They were Barhiketu, Suketu, Dharmaratha and the heroic Pañcajana. They perpetuated the line of the lord.
148-150. Hari, Nārāyaṇa granted him boons viz—everlasting status to his race, ability to perform hundred horse sacrifices, the all pervading ocean as a son, and the eternal residence in heaven.
Fetching the horse with him, the ocean, the lord of rivers, saluted him. By that activity of his, he got the name Sāgara.1 679
After getting back the sacrificial horse from the ocean, the king performed horse-sacrifices again and again making up the total of one hundred.
151-152. His sixty thousand sons were burned by the anger of the lord Kapila. We have heard that the noble-souled sixty thousand sons entered the brilliant lustre of Nārāyaṇa.
153. Tell us by what procedure were the numerous, highly mighty and valorous sons of Sagara, sixty thousand in number were born.
154. Sagara had two wives who had dispelled their sins by means of their penance. The elder of the two was the daughter of Vidarbha named Keśinī.
155. His younger wife was the daughter of Ariṣṭanemī. She was extremely virtuous and unparalleled in beauty throughout the world.
156-159a. On being propitiated by means of austerities, the lordly sage Aurva granted them these boons viz.—One of them would give birth to a desired son who would perpetuate the line and the second would give birth to sixty thousand sons.
On hearing the words of the sage, Keśinī chose the single excellent son who would perpetuate the line, O king, in the assembly. Sumati, the sister of Suparṇa, of exalted good fortune, delightedly chose the sixty thousand sons.
159b-160. As time passed on, the eider queen gave birth to the eldest son of Sagara well known by the name of Asamañja, the scion of the family of Kakutstha. Sumati of great renown gave birth to a pot-gourd like the lump of foetus.
161. The sixty thousand sons emerged from the gourdlike lump of foetus. He then placed them (the pieces of the foetus) in the pot filled with ghee.
162-163. The king engaged as many nurses (as there were pieces) in. order to nurture them individually. Thereafter,
in nine months, all those sons of exalted fortune fully developed comfortably increasing the pleasure of Sagara. After a long time, they entered the prime of youth.
164-165. The other son of Sagara born of Keśinī was Barhiketu of great strength well known as Asamañja. Since he was engaged against the interests of citizens, he was banished from the city by his father. The heroic son of Asamañja was named Aṃśumān.
166. His noble-souled son was well known as Dilīpa. Bhagīratha, a hero of great splendour, was born of Dilīpa.
167. It was by him that Gaṅgā, the most excellent of all rivers, rendered splendid by aerial chariots, was brought here (in this world) and assigned the status of his daughter by the lord of Suras (Brahmā).
168-169. In this context, persons well-versed in the Purāṇas cite this verse. “By means of his active endeavour Bhagīratha brought Gaṅgā to the Earth. Hence Gaṅgā is called Bhāgīrathī by those excellent persons who are conversant with genealogy.” Bhagīratha’s son was named Śruta.
170. Nābhāga was his heir. He was always engaged in virtuous activities. Ambarīṣa was his son and Sindhudvīpa was the next king.
171-172. It is well known that persons of yore conversant with the Purāṇas and genealogy sing thus:—‘The Earth protected by the arms of Ambarīṣa, son of Nābhāga became perfectly free from the three distresses”. Ayutāyu was the heroic son of Sindhudvīpa.
173. Ṛtuparṇa of great renown was the heir of Ayutāyu. This strong king who was conversant with the divine Mantra Akṣahṛdaya (the heart of dice) was a friend of Nala.
174. Two Nalas of steadfast holy vows are well known in the Purāṇas: the one, the son of Vīrasena and the other the prominent member of the family of Ikṣvāku.
175. Sarvakāma, the lord of the people, was the son of Ṛtuparṇa. King Sudāsa, his son, became a friend of Indra.
176. Sudāsa’s son, the king named Saudāsa became well-known as Kalmāṣapāda. He is known by the name Mitrasaha also.
177. For the perpetuation of the line of Ikṣvāku, Vasiṣṭha of great brilliance, begot Aśmaka of the wife of Kalmāṣapāda.
178-179. Mūlaka was the bosom-born son of Aśmaka. In this context too they cite this, concerning king Mūlaka:—
“Indeed, because he was afraid of Paraśurāma, that king remained surrounded by women. Desirous of protection, the lord who was devoid of robes had women for his coat of mail.
180. The righteous-souled king Śataratha is remembered as the son of Mūlaka. Iḍaviḍa, the powerful king, was born of Śataratha.
181. The valorous Kṛtavarmā was the glorious son of Iḍaviḍa. His son Viśvasaha was born of Putrīkasī (?).
182-183. Dilīpa1 was his son. He became well known as Khaṭvāṅga. Having attained a span of life extending to a Muhūrta, he returned from Heaven and combined the three worlds on account of his intelligence and truthfulness. Dīrghabāhu was his son. Raghu was born of him.
184. Aja was the son of Raghu. The heroic king named Daśaratha was born of him. He was the delighter of the members of the family of Ikṣvāku.
185. Rāma, Bharata, Śatrughna and Lakṣmaṇa of great strength were the sons of Daśaratha. Rāma was heroic, conversant with Dharma and well-known in the worlds.
186. Śatrughna went to Madhuvana and killed Lavaṇa, son of Madhu. There the city of Mathurā was founded by Śatrughna.
187. Subāhu and Śūrasena were the sons of Śatrughna. They were born of the princess of Videha. They ruled over the city of Mathura.
188. Aṅgada and Candraketu were the two sons of Lakṣmaṇa. Their territories at the border of the Himalaya mountain were very prosperous and flourishing.
189. In the territory of Kārāpatha (?) the city of Aṅgada was called Aṅgada. Candracakra, the splendid city of Candraketu is well known.1 680
190. The heroic Takṣa and Puṣkara were the sons of Bharata. The cities of those two noble souls were situated in the realm of the Gandharvas.
191. The city of Takṣa was well known in all the quarters by the name of Takṣaśilā. The city of the heroic Puṣkara was well known as Puṣkarāvatī.
192. Those people who are conversant with the Purāṇas sing this Gāthā (lyrical verse). It concerns Rāma. It consists of facts due to the greatness of that intelligent one.
193-195. “Rāma was dark-complexioned and youthful. He had red eyes and bright face. He was a person of few words. His arms extended as far as his knees. He had splendid face, leonine shoulders and long brawny arms. He ruled over the kingdom for ten thousand years.
In his kingdom the sound of the chanting of Mantras of Ṛk, Sāman and Yajus as well as that of—“Let it be given, let it be enjoyed” was incessant and unbroken.
While living in Janasthāna (Nasik in Maharashtra) Rāma accomplished a task of the Devas.
195. Earlier, proceeding in search of Sītā’s whereabouts, Rāma the bull among men (the powerful leader), the king of great fame slew (Rāvaṇa) the descendant of Pulastya, the demon who had committed sins.
197. He had Sattva (purest) qualities (or he had great inherent strength). He was richly endowed with good qualities. He shone with his own brilliance. Thus Rāma, the son of Daśaratha, shone surpassing the sun and fire.
198. The two sons of that powerful king were like him. They are well known as Kuśa and Lava. Understand their territories.
199. Kośala was the kingdom of Kuśa and his city was Kuśasthalī.1 This beautiful city was built by him on the sides and ridges of the Vindhya mountain.
200. Uttarakośala was the kingdom of the noble-souled Lava. His city Śrāvastī is well known in all the worlds.
Understand the line of Kuśa.I. 681
201. Atithi, the virtuous-soulcd son of Kuśa was fond of entertaining guests. The famous king named Niṣadha was the son of Atithi.
202. Nalawas the son of Niṣadha. Nabhas was the son of Nala. Puṇḍarīka was the son of Nabhas and Kṣemadhanvan is remembered as the king after him.
203. The valorous king Devānīka was the son of Kṣemadhanvan. Lord Ahīnagu was the son of Devānīka.
204. Ahīnagu’s heir was Pāriyātra of great fame. Dala was his son. King Bala was born of him.
205. The noble-souled son of Bala was Ulūka.1 Vajranābha was his son and his son was Śaṅkhaṇa.
206. Śaṅkhaṇa’s son was a scholar well known as Vyuṣitāśva. It is said that king Viśvasaha was the son of Vyuṣitāśva.
207. Hiraṇyanābha alias Kauśalya (belonging to Kośala) was his most excellent son. In the Prācya Sāman Mantras, he is remembered as the disciple of Pauṣyañji.1 682 683
208. He learned five hundred Saṃhitās from Pauṣyañji. Yoga was learnt from him by the intelligent Yājñavalkya.
209. Puṣpa (Puṣya), his son, was a scholar. His son was Dhruvasandhi. Sudarśana was his son. Agnivarṇa was born of Sudarśana.
210-211. Śīghra was the son of Agnivarṇa, Maru is remembered as the son of Śīghra. Maru practised Yogic exercises and stayed in Kalāpagrāma.
This lord was the person who made the Kṣatriyas function in the twenty-first Prayuga (? subsidiary Yuga).
Prabhusuta (Prasuśruta-Vā.P.) was the son of Maru and Susandhi was his son.
212. Susandhi’s son was Marṣa (Amarṣa?) otherwise known by the name of Sahasvān. The son of Sahasvān was a king named Viśrutavān.
213-216. King Bṛhadbala was the son of Viśrutavān.
These are the sons and heirs of Ikṣvāku. They are remembered to be hundreds in number. Those who were very important have been recounted on account of their importance.
If a person reads this creation of Āditya Vivasvān (the sun) he becomes endowed with children. He attains Sāyujya merging with Manu, the son of Vivasvān, who is known as Lord Śrāddhadeva and who grants nourishment to the subjects.
He shall be rid of his sins and Rajas qualities. He shall become long-lived. He shall never swerve from the righteous path.
1-2. Understand (the details of) the line of Nimi who was the younger brother of Vikukṣi. He built a city well-known by the name Jayanta, comparable to the city of the Devas. (It was) near the hermitage of Gautama. It was in his family that there was born the excellent king Janaka.
3. Ikṣvāku of profound brilliance had a son named Nimi, a highly pious soul wḥc was saluted by all living beings and who became a great king.
4-5. On account of the curse of Vasiṣṭha, he became Videha (devoid of physical body). His son named Mithi was produced in the course of three Parvans. This king of great fame was born of Araṇi (the wood from which fire is kindled for sacrificial purpose) while it was being churned. He is well-
1. This chapter corresponds to chapter 89 of Vā.P.
known by the name Mithi. He became Janaka due to the act of Janana (procreation in such a way).
6. Mithi was indeed a king of great prowess. It is from h is name that this capital city became known as Mithilā1 Another name of this king was Janaka and Janaka’s successor was Udāvasu.
7. The virtuous-souled son Nandivardhana was born of Udāvasu. The valorous and virtuous son named Suketu was born of Nandivardhana.
8. The noble-souled son of great strength, Devarāta was born of Suketu. The pious-souled son well known as Bṛhaduktha was born of Devarāta.
9. Mahāvīra was the valorous son of Bṛhaduktha. Dhṛtimān was the son of Mahāvīrya and Sudhṛti was his son.
10. Dhṛṣṭaketu, the suppressor of his enemies, was the noble-souled son of Sudhṛti. The son of Dhṛṣṭaketu was well-known by the name Haryaśva.
11. Maru was the son of Haryaśva. Pratimbaka1 684 685 was the son of Maru. It is remembered that the righteous-souled king Kīrtiratha was the son of Pratimbaka.
12. The son of Kīrtiratha is also known by the name Devamīḍha. Vibudha was the son of Devamīḍha. Mahādhṛti was the son of Vibudha.
13. The son of Mahādhṛti was the valorous king Kīrtirāta. The learned son of Kīrtirāta was well-known by the name Mahāroman.
14. The famous king Svarṇaromā was born of Mahāromā. The son of Svarṇaromā named Hrasvaromā became a king.
15. The learned son of Hrasvaromā was well-known as Sīradhvaja. Sītā of great reputation, rose out of the ground when that king ploughed it.
16-18. She was the chaste queen of Rāma. She was a lady of good holy rites and vow of self-restraint.
How was Sītā of great reputation raised up from the ground on being ploughed. What for did the king plough? Where was the field?
The site of the sacrificial fire in the horse-sacrifice of the noble-souled king was being ploughed energetically in accordance with the injunction. She rose up from it. The Prince of Mithilā named Bhānumān was the younger son of Sīradhvaja.
19. His brother was Kuśadhvaja. He was the king and overlord of Kāśī. (Saṃkāśya Pradyumna was the valorous son of Bhānumān.
20. Muni was his son. It is remembered that Ūrjavaha was born of him. Sanadvāja was born of Ūrjavaha and Śakuni was his son.
21. Svāgata was the son of Śakuni.1 It is proclaimed that Suvarcas was his son. His heir was Sutoya1 686 687 and his son was Suśruta.
22. Jaya was the son of Suśruta. Vijaya was the son of Jaya. Kratu688 was the son of Vijaya. Sunaya is remembered as the son of Kratu.
23. Vītahavya was born of Sunayā. Dhṛti was the son of Vītahavya. Bahulāśva was born of Dhṛti. Kṛti689 was the son of Bahulāśva.
24. The line of the noble-souled scions of the family of Janaka came to a close with him. Thus the Maithilas have been recounted. Understand the line of Soma now.
I- 3. The lordly sage Atri became the father of the moon, O Brāhmaṇas. He stayed steady surrounded by his own brilliance. He performed only auspicious things, mentally, verbally and physically. He stood steady like wood, a wall or a piece of rock with his arms raised. He possessed excessive refulgence. We have heard that formerly for a period of three thousand years according to the reckoning of gods, he performed a penance that was very difficult to be performed by the worlds.
4. That Brāhmaṇa was highly intelligent. He had sublimated his sexual urge. He stood without even winking his eyes. His body attained the status of Soma.
5. The sage of sanctified soul in the state of Soma rose up to the sky.
6. Ten delighted divine ladies (i.e. ten quarters) gathered there together and duly bore that foetus in their wombs. But they were unable to hold it.
7. The foetus held up by those ten ladies, the ten quarters, fell down illuminating the worlds. It was the cool-rayed moon, the sanctifier of all.
8. When the ten ladies were unable to hold that foetus, the moon fell down to the Earth along with them.
9. Seeing him falling down, Brahmā, the grand-father of the worlds, placed him in a chariot, with a desire for the welfare of the worlds.
10. O Brāhmaṇas, we have heard that he was a righteous-souled one, truthful to his promise and identical with the Vedas. He seated himself in a chariot yoked with a thousand horses.
11-13. When that son of Atri of great soul had fallen, the Devas, the seven famous mental sons of Brahmā, the Aṅgirasas and the sons of Bhṛgu, eulogised him by means of many Ṛks, Yajus, Atharvan and Aṅgirasa Mantras.
The satisfying, nourishing and developing refulgence of the lustrous moon who was being eulogised, extended to all the worlds around.
14. By means of that prominent chariot, he circumambulated the ocean-encircled Earth twenty-one times (and became) excessively famous.
15. The increased and developed refulgence (of the moon) that reached the Earth, created the medicinal herbs. The firmament is ablaze with that brilliance.
16. This moon nourishes the worlds and the four types of living beings. O excellent Brāhmaṇas, lord Soma is indeed the nourisher of the Universe.
17. The highly fortunate one performed penance for nine hundred years. By means of penance, by means of his own Karmans and on account of those eulogies he. acquired more brilliance.
18. By means of his own Karman as well as through the joy of those gold-complexioned goddesses who sustain the Universe, lord Soma became famous.
19. Then, O excellent Brāhmaṇas, god Brahmā, the most excellent one among those who know Brahman, granted him the kingdom of seeds, medicinal herbs, Brāhmaṇas and waters.
20. On being crowned the exceedingly brilliant king of kings who was endowed with great refulgence and who was the most excellent one among those who blazed, sanctified the worlds through his great kingdom.
21. Dakṣa, the son of Pracetas, gave in marriage to the Moon the twenty-seven Dākṣāyaṇīs (daughters of Dakṣa) of great holy rites, whom they know as the stars.
22. After getting that big kingdom, Soma the lord of those who possess Soma (juice), began a Rājasūya sacrifice where a hundred thousand gold coins were distributed as monetary gifts.
23-24. Hiraṇyagarbha acted as Udgātṛ (the chanter of Mantras), god Brahmā took up the post of Brahmā (in sacrifice the presiding dignitary). The member of the sacrificial council consisted of lord Hari Nārāyaṇa, surrounded by the ancient Brahminical sages with Sanatkumāra as their leader.
25. We have heard, O Brāhmaṇas, that Soma gave three worlds as monetary gifts to Sadasyas (members of the sacrificial assembly) consisting of important Brahmanical sages.
26. Nine goddesses served him viz. Sinī, Kuhū,1 Vapsu, Puṣṭi, Prabhā, Vasu, Kīrti, Dhṛti and Lakṣmī.
27. After undergoing the holy valedictory bath called Avabhṛtha, the leading Rājan (i.e. the moon) who was devoid of agitation and who was worshipped by the Devas and sages, excelled in his lustre illuminating the ten quarters.
28. When he acquired that luxurious glory which was difficult to get and which was praised by the sages, O Brāhmaṇas, his mind became involved in unrighteousness and hence went astray from the path of moral discipline.
29. He disregarded the sons of Aṅgiras and suddenly abducted the renowned wife of Bṛhaspati named Tārā.
30. Even after being requested by the Devas and divine sages, he never let-off Tārā to Bṛhaspati, the son of Aṅgiras.
31-33. Uśanas took up his (Soma’s) side and Bhava (Śiva) that of Aṅgiras (i.e. Bṛhaspati), for that person of great brilliance was the disciple of the father of Bṛhaspati formerly. It was out of this affection that lord Rudra became the ally of Bṛhaspati and took the bow Ajagava.
A great miraculous missile named Brahmaśiras was discharged by that noble-souled one after aiming at the Devas, whereby their reputation was destroyed.
34. There a well-known battle between the Devas and Dānavas took place. It was known as Tārakāmaya1 690 691 (concerning Tārā). It was destructive of the worlds.
35. The Devas who survived this battle are remembered
as Tuṣitas. They sought refuge in god Brahmā, the primordial lord, the grandfather of the world.
36. Then the grandfather (i.e. Brahmā) himself came there and prevented Uśanas and Rudra, from fighting. He restored Tārā to Aṅgiras (Bṛhaspati).
37. On seeing Tārā, the lady of moon-like face, pregnant, the Brāhmaṇa Bṛhaspati said—“You cast off the foetus immediately.
38. Your womb belongs to me and therefore no other child should ever be born there”. So Tārā discharged the child in the womb that was blazing like fire.
39. The moment he was born that lord assumed the body of the Devas. Therefore the Suras became suspicious and told Tārā.
40-41. ‘Tell the truth whose is the son? Of the moon or of Bṛhaspati?’
Out of shyness she did not say anything to the Devas good or bad. Then the boy Dasyuhantama (the greatest destroyer of demons) was about (lit. began) to curse her. Preventing him, Brahmā asked Tārā regarding his suspicion.
42-44. “O Tārā speak out what is the truth here? Whoso son is this?” With palms joined in reverence she said to lord Brahmā, the bestower of boons.
“Of the Moon”. She said this regarding the noble-souled son named Dasyuhantama.
Thereafter, sniffing at the head of his son, the lord Soma, the Prajāpati, named his intelligent son ‘Budha’.
Every day Budha (Mercury) rises in the sky.
45. The daughter of the king (i.e. Ilā) gave birth to his son. Therefore Pururavas, the son of Ilā, became his son of great splendour.
46-47. Six sons of very great powers were born to him by Urvaśī.
At that time, violently attacked by pulmonary consumption, he (Soma) became helpless. Then over-whelmed by consumption, the moon’s disc became pale and weak. He therefore, sought refuge in his own father Atri.
48-50. Atri of great fame subdued his disease. He was freed from pulmonary consumption. He shone with splendour all round.
This is the nativity of Soma recounted unto you O excellent Brāhmaṇas. Understand his race which is being recounted by me, O excellent Brāhmaṇas.
The nativity of Saumya (Mercury) is conducive to wealth, health and longevity. It is holy and it dispels sins. On hearing this, one gets rid of all sins.
1 -3. Budha was the son of the Moon and Budha’s son was Pururavas. He was brilliant and liberal in charitable gifts. He used to perform sacrifices distributing much wealth as monetary gifts. He was an expounder of Brahman. Possessing valorous exploits, he was invincible to the enemies in battle. This king regularly performed Agnihotra and many (other) Yajñas. He was truthful in speed and righteous in mind. He was very lustrous. His sexual indulgence was only in secret. In handsomeness he was perfectly unrivalled in all the three worlds.
4. Setting aside her personal prestige, Urvaśī, the reputed (celestial damsel), chose as her husband that expounder of Brahman who had complete control of his sense organs, was conversant with dharma, and truthful in speech.
5-7. That vigorous king stayed with her for a period of ten years, eight years, seven years, six years, seven years, eight years, ten years and eight years at the Caitraratha forest, the beautiful bank of the Mandākinī, Alakā (Capital city of Kubera), Viśālā, Nandana, the excellent park, the feet (foothills) of mount Gandhamādana, the peak of the
excellentmost mount Meru, Northern Kurus and the village Kalāpi (respectively).
8. The king of great vigour accompanied by Urvaśī sported with excessive joy in these important parks and forests frequented by the Suras.
9. Tell us the misdemeanour of the king for which the Gandharva divine lady Urvaśī left off the king of human birth and came back to heaven.
10. Overwhelmed with the curse of a Brāhmaṇa (or of Brahmā), she came to the world of human beings. For the sake of getting herself released from the curse, she stipulated certain conditions.
11-13. (Defective text). “Not seeing him naked, sexual intercourse without passion (?) and she would keep two goats near her bed.1 (She then said)—“My sole diet shall be ghee and that too once a day, O king. If these conditions are agreed to, O king, and as long as you closely adhere to this stipulation, I shall continue to stay with you. This is our mutual agreement.” The king strictly adhered to her stipulation.
14-15. Thus she stayed with the son of Ilā and had intercourse with him. Deluded by the curse and on account of her devotion to him, she stayed for sixty four years.
Urvaśī came to the mortal world. Hence the Gandharvas became worried.1 692
O fortunate ones, think about the ways and means whereby that excellent lady Urvaśī, the ornament of Heaven, may come back once again to the Devas.
16-19. Then a Gandharva of very great intellect named Viśvāvasu removed the two young kids belonging to her. After that, she left for heaven. The king began to wander (here and there) on account of separation from her and saw her at Kurukṣetra. He had a talk with her. She told him... “Rush up to the Gandharvas”. He did so. Then they gave him a pot of fire. The king of great martial competency (literally—of great chariot) went to Heaven with it. Originally there was only one fire. But the son of Ilā made it three.
20-21. The son of Ilā, O excellent Brāhmaṇas, was a king of such ability and potentiality. The king of great fame established his kingdom at Prayāga on the northen bank of Yamunā in the city of Pratiṣṭhāna (modern Jhusi, near Allahabad) in a holy realm adorned by great sages.
22-23. Six sons were born to him. They had their splendour comparable to that of Indra. They are well-known in the world of Gandharvas viz.—Āyus, Dhīmān, Āmāvasu, Viśvāvasu, Śrutāyus and Ghṛtāyus. These were the sons of Urvaśī.
The formidable king Bhīma, the conqueror of the Universe, was born of Amāvasu.1
24. The glorious king Kāñcanaprabha was the heir of Bhīma. The learned Suhotra of great strength was the son of Kāñcana (i.e. Kāñcanaprabha).
25-27a. Jahnu, born of the womb of Keśinī was the son of Suhotra.
While his elaborate sacrificial rite was going on, the river Gaṅgā turned her course and flooded that territory on account of the vision of inevitable future.
On seeing the sacrificial chamber entirely flooded with (the waters of) the Gaṅgā, the infuriated son of Suhotra, the king, drank up the Gaṅgā.1 693
27b-28. On seeing the Gaṅgā drunk up by the saintly king, the celestial sages brought out the highly fortunate river (Gaṅgā) as his daughter (and known as) Jāhnavī. Jahnu married Kāverī the grand-daughter of Yauvanāśva.
29. Through the curse of Yuvanāśva, Gaṅgā gave birth from half of her part to Kāverī the praise-worthy wife of Jahnu, the most excellent of all rivers.
30. Jahnu begot of Kāverī a beloved son of great virtue named Sunaha. His son was Ajaka.
31. Ajaka’s heir Balākāśva of great fame, became a habitual hunter. Kuśa is remembered as his son.
32. Kuśa had four sons of divine lustre and refulgence viz. Kuśāmba, Kuśanābha, Amūrtarayasa and Vasu.
33. Kuśika (? Kuśanābha) the excellent king performed a penance seeking a son. When a hundred years were completed, Indra noticed him.
34-35. On seeing him performing severe penance, the thousand-eyed lord Indra, the eternal one who was himself capable of causing a son to be born unto him became his son himself. The chastiser of Pāka (i.e. Indra) became the son of Kuśika under the name Gādhi.
36. Paurukutsī (daughter of Purukutsa) became the wife of Gādhi. At first a splendid girl of exalted fortune was born of her known by the name of Satyavatī.1
37-38. King Gādhi gave her (in marriage) to Ṛcīka who was desirous of a son. Being pleased with her, her husband, the delighter of the members of the family of Bhṛgu, himself a descendant of Bhṛgu, prepared Garu (consecrated cooked rice) for the sake of a son to himself as well as to Gādhi.
Then Ṛcīka, the descendant of Bhṛgu, spoke to his wife.
39-42a. This Caru should be eaten by you, O splendid lady and that Caru by your mother. To her will be born a lustrous son. a bull among Kṣatriyas, who can never be conquered by Kṣatriyas in battle and who will be able to slay even prominent Kṣatriya warriors. So you also, O lady of1 694
good weal, this Caru will cause the birth of a son of great courage, a great ascetic of quiescent nature, an excellent Brāhmaṇa.
After saying this to his wife, Ṛcīka, the delighter of the members of the family of Bhṛgu who was always engaged in penance, entered the forest for penance.
42b-45a. At that time, in the course of his pilgrimage, Gādhi, the king, accompanied by his wife came to the hermitage of Ṛcīka in order to see his daughter. Taking up the two vessels of consecrated Caru of the sage, the delighted Satyavatī intimated to her mother the words of her husband quietly, without any excitement.
As fate would have it, the mother gave her own Caru to her daughter. Due to ignorance she swallowed her daughter’s Caru herself.1
45b-50. Then with her bright and lustrous body Satya-vatī conceived in her womb a splendid son, the future annihilator of Kṣatriyas. She became terrible to behold. On seeing her and reflecting by means of his Yogic power, Ṛcīka the excellent Brāhmaṇa spoke to his wife, the lady of excellent complexion:—
“O gentle lady, you have been deceived by your mother by the inter-change of the Carus. An extremely terrible son of cruel activities will be born to you. Your mother will give birth to an ascetic of such a nature as I have mentioned before. The entire Brahminical splendour had been instilled into the the Caru by me through my power of penance”.
On being told thus by her husband, Satyavatī of exalted fortune and dignity sought the favour of her husband saying—“A base Brāhmaṇa like this should not be born as my son through you”.
51. On being told thus, the sage said “O excellent lady, this has never been thought of by me or by you. This has never1 695
been wished for by me or by you. A son shall become ruthless in his activities usually on account of his mother or father”.
52-55. On being told thus, Satyavatī spoke again like this—“If you wish, O sage, you can create even worlds, why not a son? It behoves you, O husband to give me a son of quiescent nature. If it cannot be altered, O excellent Brāhmaṇa, of good holy rites, let our grandson be like this (i.e. terrible and ruthless)”.
Thereupon, by means of the power of his penance, he made her pleased and contented saying—“Whether it is my son or my grandson, O lady of excellent complexion, I do not see any difference. It shall be as you have said, O gentle lady”.
56. Therefore, Satyavatī gave birth to Jamadagni, a son of the Bhṛgu family, of quiescent nature, having perfect control over his sense-organs and devoted to the performance of penance.
57. Formerly, there had been an interchange of the Carus belonging to Rudra and Viṣṇu. Since he ate (i.e. since he was born as a result of his mother eating) the fire (Cam) belonging to Viṣṇu, he became Jamadagni
58. After getting Viśvāmitra as his heir, Gādhi the son of Kuśika (or descendant of Kuśika) attained the status equal to that of a Brahminical sage. He was chosen by Brahmā (as such).
59-60a. Satyavatī of great sanctity and devoted to truthful vows and observances flowed as the great river named Kauśikī. Kauśikī the most excellent and distinguished river began to flow.
60b-64. There was a king named Reṇuka born in the family of Ikṣvāku. His daughter of great fortune Reṇukā was otherwise known by the name of Kamalī. By means of his power of penance, fortitude and concentration of mind, Jamadagni, the son of Ṛcīka, begot of Reṇukā alias Kamalī a son of great terrific nature (named) Rāma who was very excellent, who (later) mastered all lores and the science of archery, who was to kill the Kṣatriyas who resembled well-kindled blazing fire.
Thus Jamadagni of lofty (noble) mind, the most excellent one among the knowers of Brahman, was born of Satyavatī, due to the vigour of the penance of Ṛcīka, son of Aurva. Śunaḥśepha was the middle and Śunaḥpuccha was the youngest son1.
65. Viśvāmitra of noble soul was otherwise known by the name Viśvaratha. It was through the grace of (the scion of the family of) Bhṛgu that he was born as the perpetuator of the line of Kauśikas.
66-67. Viśvāmitra’s son Śunaḥśepha was a sage.2 He was intended (appointed) as the sacrificial animal in the Yajña of Hariścandra. He was given back to Viśvāmitra by the Devas. Since Śunaḥśepha was given back by the Devas he became Devarāta.
68-69. Among the sons of Viśvāmitra,3 Śunaḥśepha is regarded as the eldest. Madhucchanda and others, Kṛtadeva, Dhruva, Aṣṭaka, and Pūraṇa also were the sons of Viśvāmitra. The spiritual lines (Gotras) of those noble-souled Kauśikas are numerous.
70-73. They are as follows:—
Pārthivas, Devarātas, Yājñavalkyas, Samarpaṇas, Udumbaras, Vātadyas, Talakāyanas, Cāndravas, Lohinīs, Reṇus, Kārīṣus, Babhrus, Paṇins, Dhyāna-Japyas, Śyāmāyanas, Hiraṇyākṣas, Sāṅkṛtas, Gālavas, Devalas, Yāmadūtas, Śālaṅkāyanas, Bāṣkalas, Lālāṭyas, Bādaras and others belonged to the Gotras of the intelligent Viśvāmitra.
Many descendants ofKauśikas (i.e. those of the spiritual lines of Viśvāmitra) who have to enter into marriage alliance with other sages are also proclaimed.* 1 2 696 697 698
74-75. They are Kauśikas, Sauśrutas, Saindhavāyanas and others. They belong to the Gotra of the holy Brahminical sage Kauśika, the lord of Yogic practice.
Among the sons of Viśvāmitra, Śunaḥśepha is remembered as the eldest. Aṣṭaka was the son of Dṛṣadvatī and Viśvāmitra. Lauhi was the son of Aṣṭaka. Thus the group of Jahnu has been recounted by me.
76-78. The status of Brāhmaṇas has been acquired by Viśvāmitra and other kings. What is the nature of Dharma (virtue, piety), penance or learning through which they acquired this? Under what names did the Kṣatriyas attain the status of a Brāhmaṇa? We wish to know the difference through penance or charitable gifts.
On being asked thus, he spoke these meaningful words.
79. A rich man desirous of religious merit and virtue may invite excellent Brāhmaṇas and perform Yajñas with wealth acquired by unjust means. But he does not attain the benefit of the righteous act.
80-82. A person overwhelmed by passion and delusion, who had been always without any check or restraint due to covetousness for wealth, may in the end desire to sanctify himself and for this purpose he may perform Japa (chanting of Mantras etc.) intensely and distribute gifts also. But the charitable gifts made by him may become fruitless. That wicked: man prone to violence may be inclined to perforin meritorious deeds. After acquiring wealth thus (by unjust means), he may distribute charitable gifts and perform Yajñas out of delusion. The tarnished gift of that wicked soul does not stand in. good stead.
83-85a. If a man gives to the deserving persons wealth accumulated through just means, if a person worships and distributes gifts without cherishing desires in his mind, he acquires the fruit of those charitable gifts. That gift results in pleasure and happiness. One attains worldly pleasures through
charitable gifts. One goes to heaven through truthfulness. One pervades the worlds and stands eternally by means of penance performed duly.
85b. Truthfulness is more conducive to welfare than penance. Knowledge is remembered weightier, more efficacious than that.
86a-90. It is reported that the twice-born castes who were born as Kṣatriyaṣ achieved (Brahminhood) through penance. (For example) king Viśvāmitra, Māndhātṛ, Saṅkṛti, Kapi, Kāśya, Purukutsa, Śala, lord Gṛtsamada, Ārṣṭiṣeṇa, Ajamīḍha, Bhargavyoma, Kakṣīvān, Auśija king Śiśira, Rathāntara, Śaunaka, Viṣṇuvṛddha and other kings had been Kṣatriyas, but these are remembered to have attained the status of sages by means of penance.1 All these saintly kings had attained great Siddhis (spiritual accomplishments).
Henceforth, I shall recount the line of the noble-souled Āyus.
1. This is an evidence of social mobility in ancient India.
1. Āyus had five noble-souled sons of great strength. Those kings were born of Prabhā, the daughter of Svarbhānu.
2. Nahuṣa was the eldest among them. Kṣatravṛddha is remembered as the son next to him. Rambha, Raji and Anenas are well-known in the three worlds.
3. Kṣatravṛddha’s son was Śunahotra of great reputation. Śunahotra had three sons who were very much righteous.
4. They were Kāśa, Śala and lord Gṛtsamada. The son of Gṛtsamada was Śunaka from whom Śaunaka was born.
5. Brāhmaṇas, Kṣatriyas, Vaiśyas and Śūdras were born in his family, O Brāhmaṇas, on account of their diverse Karmans.
6. Ārṣṭiṣeṇa was Śala’s son. His son was Śiśira. The Śaunakas and the Ārṣṭiṣeṇas were Brāhmaṇas mixed with Kṣatriyas.
7-8. King Dīrghatapas was the ruler of Kāśī and son. of Kāśya. Dhanva was the son of Dīrghatapas and the scholar. Dhanvantari was born of him. This brilliant son was born to the intelligent king in his old age, at the close of his penance.
Thereupon, the sages spoke these words to Sūta.
9. Who is Dhanvantari, the lord who was born among human beings? We wish to know this. Recount that unto us, O scorcher of enemies (?)
10-13a. Let the origin of Dhanvantari be heard, O Brāhmaṇas. He was born formerly when the ocean was being churned, for the sake of nectar. At the outset, he was born before the Kalaśa (pot). He was encircled by a halo of glory all round. On seeing him having accomplished his task suddenly, Viṣṇu who was standing by said—“You are born of water”. Hence, he is remembered as Abja (water-born). Abja said to Viṣṇu—“O lord, I am your son. Allot me my share and place in the world, O excellent god.”
13b-19. On being told thus, the lord said after review in the factual position, “The division of the Yajña has already been made by the sons of Diti as well as the Suras. The due performance of Homas etc. has been laid down in the Vedas by the great sages. It is not possible to get Homa performed unto you at any time. As you are born subsequent to Vedas O god, you have no Mantra (assignable to you). O lord, in your second incarnation you will earn reputation in the world. Then you will attain the super-natural powers like Aṇimā (minuteness) and others. O lord, you will attain Deva-
hood with this selfsame body. Brāhmaṇas (and other twice-born ones) shall worship you with Caturmantras (i.e. Mantras from the four Vedas), ghee offerings and Gavyas (materials of worship obtained from milk, milk products). You will once again reproduce the Āyurveda (the Science of Medicine). These incidents and events are inevitable and have already been visualised by the lotus-born lord (Brahmā) earlier. Undoubtedly you will be born in the second Dvāpara Yuga”. Therefore, after granting the boon, Viṣṇu disappeared.
20. When the second Dvāpara arrived, king Dīrghatapas, the ruler of Kāśī, a descendant of Śunahotra being desirous of a son, performed a penance.
21. The king desired to propitiate lord Dhanvantari for the sake of a son. Thereupon, Dhanvantari urged the king to choose a boon as he pleased.
22. “O lord, if you are pleased with me, be my son, bestower of my goal”. After saying “So be it”, the lord vanished there itself.
23-24. Lord Dhanvantari was then born in his abode. He was a great king, the ruler of Kāśī, the dispeller of all ailments. He learned the science of Medicine—Āyurveda along with its therapeutics from Bharadvāja. He classified it into eight sections and taught them to different disciples.
25. The son of Dhanvantari became well known as Ketumān. The son born to Ketumān became king Bhīmaratha.
26. The son of Bhīmaratha became an intelligent lord of the subjects. Well-renowned as Divodāsa,1 he became the lord of Vārāṇasī.
27. At this time, a Rākṣasa named Kṣemaka, colonised the city of Vārāṇasī which had been a desolate and tenantless place.1 699
28. Earlier, the city had been cursed by the noble-souled Nikumbha, again and again—“This city will be void of people and a deserted place for a thousand years”.
29. When this city was cursed, Divodāsa, the lord of the subjects, colonized another beautiful city at the border of his realm, on the banks of Gomatī.
30. What for did Nikumbha curse Vārāṇasī formerly? Why did Nikumbha the noble-souled one curse the holy place of the Siddhas?
31. The saintly king Divodāsa lived in that flourishing city after obtaining it. The ruler of men of great brilliance lived there in that prosperous city.
32. It was at this very same time that Maheśvara took a wife unto him. Desirous of doing some thing pleasing to the Goddess Umā, the lord lived near his father-in-law.
33. At the behest of the lord, the Pāriṣaḍas (attendants) of various kinds of forms, the ascetics began to delight goddess Umā (Maheśvarī) by adopting the forms and guise as mentioned before.
34. Mahādeva was delighted on account of them. But Menā was not delighted. She treated the lord and the goddess with contempt.
35. She said—“Your husband Maheśvara has no manners or good conduct even in my presence. He is always indigent in every respect. Alas, he is not ashamed”.
36. On being told thus by her mother in so many -words, Pārvatī did not brook it, that being the natural characteristic of women. Smilingly, the goddess who bestowed boons, went near Hara.
37. With a sorrowful face, the goddess spoke to Mahādeva—“O lord, I will not stay here, Take me to your abode”.
38. On being told thus, Mahādeva examined all the worlds, O excellent Brāhmaṇas and desired to take up residence on the Earth.
39-41 a. The great lord Bhava of great lustre, came to know that the city of Vārāṇasī, the spot of spiritual masters, was occupied by Divodāsa. He called the lord of Gaṇas standing at his side and said thus—“O lord of Gaṇas, go to the city of Vārāṇasī and make it evacuated by using gentle means. That king possesses excessive heroism and strength”.
41b-44a. Then Nikumbha went to the city of Vārāṇasī at outset. He appeared before a Brāhmaṇa named Maṅkaṇa in dream and said—“I shall do something for your welfare, O sinless one, find out a suitable place for me. Make an idol of mine and install it at the outskirts of the city”.
After getting permission of the king, the Brāhmaṇa did everything duly as he was instructed in dream. He installed the idol, at the gate of the city.
44b-47a. Worship was carried on every day on a grand scale, with fragrant garlands, sweet scents, incense, offerings of cooked food and many other beautiful things worthy of being seen. That was really a wonderful thing. Thus the lord of Gaṇas was worshipped there every day. Therefore, he granted thousands of boons to the citizens such as sons, gold, land, etc,—nay all that they wished for.
47b-50. The excellent queen of the king, named Suyaśā, who was chaste and renowned, and who was urged by the king, came there for the sake of a son. After performing the worship elaborately, the gentle lady begged for sons, visiting (the temple) again and again for many times for the sake of sons. Nikumbha did not grant her sons with a reason behind it. His idea was to do something destructive, if the king were to get furious.
Then after a long time, the king was overwhelmed with anger.
51-55. He thought thus:—“This great Bhūta (Goblin, Spirit) at the gateway grants hundreds of boons with great pleasure, to the citizens. But he does not give us anything. He is always being worshipped by my own people in my own city. He has been requested by the queen many times for sons, but he has not granted a son. Really he is ungrateful despite
eating a lot. Hence, he does not deserve at all any worship from me. Therefore, I shall destroy the abode of that wicked being”.
After resolving thus, the evil-minded sinful king destroyed the abode of that lord of the Gaṇas. On seeing his shrine shattered, the lord cursed the king.
56. “Since, without any fault on my side, my abode has been destroyed by you, O king, your city shall become a deserted wasteland suddenly”.
57. Thereupon, on account of that curse, Vārāṇasī became a void then. After cursing the city, Nikumbha brought Mahādeva there.
58. Mahādeva of great and noble mind made that deserted vacant city equal to the city of the Devas by means of its wealth and luxury, and made it his abode as well as that of the goddess.
59. The goddess sported and diverted her mind there itself. She was wonder-struck at the affluence. For the sake of sports and pastime of the goddess, lord Īśāna spoke these words:—
60. “I will not leave off my abode. Indeed my abode is Avimukta”. Laughingly he said to her—“My abode is Avimukta. I will not go elsewhere, O gentle lady, after leaving thus.
61. Sport along with me in this holy spot, O resplendent lady who has no one superior to you”. Hence that (holy place) was called Avimukta by the lord himself.
62-63. Thus Vārāṇasī was cursed and glorified as Avimukta. It was here that the noble-souled Maheśvara lived in the three Yugas along with the goddess. That city of that great Soul vanishes in the Kali age.
64. When that city vanished, it was built once again, and colonized. Thus Vārāṇasī was cursed and colonized once again.
65. King Divodāsa colonized it after killing a hundred sons of Bhadrasena, who were excellent wielders of bows.
66-67. The kingdom of Bhadrasena was destroyed by that powerful king. There was a son of Bhadrasena named Durmada who was let off with contempt and mercifulness that he was only a boy. The heroic son Pratardana was born of Dṛṣadvatī and Divodāsa (Divodāsa II).
68. He was attacked by that boy, the son (of Bhadrasena) O great king, who was desirous of wreaking vengeance.
69. Pratardana had two sons, Vatsa and Garga who became very famous. Alarka was the son of Vatsa and Sannati was his son.
70-71. This verse has been sung by persons of yore about the saintly king Alarka:—
“The young and excellent king of Kāśī, Alarka, was richly endowed with beauty for sixty thousand and six hundred years. By the grace of Lopāmudrā he attained the greatest span of life.”
72. At the end of the period of curse, the king of powerful and great arms killed the demon Kṣemaka and got rehabilitated the city of Vārāṇasī.
73. The heir of Sannati was a pious person named Sunītha. The heir of Sunītha was a righteous person named Kṣaima (Kṣema?).
74. Ketumān was the son of Kṣema. Suketu was his son. The son of Suketu was known as Dharmaketu.
75. The heroic warrior Satyaketu was the heir of Dharmaketu. The lord of subjects named Vibhu was the son of Satyaketu.
76. Suvibhu was the son of Vibhu. It is remembered that Sukumāra came thereafter. Dhṛṣṭaketu was the extremely virtuous son of Sukumāra.
77. The heir of Dhṛṣṭaketu was the lord of subjects Veṇuhotra. Veṇuhotra’s son named Gārgya1 was very famous.
78-79. Gargabhūmi was the son of Gārgya. This is the line of Vatsa, the intelligent one. Their sons were Brāhmaṇas and Kṣatriyas. They were exceedingly righteous. They were valorous and powerful and had leonine exploits. Thus the Kāśyapas have been recounted. Understand the descendants of Raji too.1 700
80. The heroic Raji had five hundred sons. This group of Kṣatriyas is well known as Rājeya on the Earth. Indra was afraid of them.
81. At that time a very terrible battle between the Devas and the Asuras took place, when the Devas and the Asuras asked Brahmā.
82. “Who will be victorious, O holy lord in the battle between us? Tell us, O lord of all worlds. We wish to hear.”
83. “There is no doubt that those, on whose behalf Lord Raji will take up his arms and fight, will conquer the three worlds.1
84. Where there is Raji, there will be Lakṣmī (fortune, wealth), where there is Lakṣmī there is fortitude. Where there is fortitude there is Dharma (virtue) and where there is Dharma there is victory.”
85-86. On hearing about Raji’s success in battles, all the Devas and the Dānavas, desirous of their own victories, approached the excellent king and eulogised him.
Delighted in their minds, all those Devas and Dānavas said—“You, please take up your excellent bow for the sake of our victory”.
87. “I shall defeat, O Daityas, the Devas with Indra at their head I shall become Indra with a virtuous soul. Therefore, I shall fight in the battle-field.
88. Our Indra is Prahlāda. We shall win the battle for his sake. Abide by this agreement urged by our lord.”
89. Even as he was about to say “So be it”, he was urged by the Devas too—“After winning the war, you will become Indra”. He was thus invited by the Devas too.1 701
90-91. He killed all the Dānavas who had been armed with thunderbolts and who could not be killed. That king of great splendour and perfect control over his sense-organs redeemed the lost glory of the Devas after killing all Dānavas. Lord Raji redeemed it. Accompanied by the Devas, Indra spoke to Raji. “I am the son ofRaji”. After saying like this, he spoke these words once again.
92-93. “You are Indra of all Devas. There is no doubt in this. I shall, O king, O slayer of foes, attain reputation since I am your son”. On hearing these words of Indra he was deceived by his illusion.
94-95. “So it shall be”, said the delighted king to Indra.
When the king who was on a par with the Devas went to heaven, the sons of the preceptor of Raji, seized their share in the legacy from Indra (?). The hundreds of sons attacked the heavenly world Triviṣṭapa, the abode of Indra, several times.
96-98. Then, after the lapse of a great deal of time, Indra of great strength whose kingdom had been taken away and whose fortune had been spoilt spoke to Bṛhaspati—“Make my Puroḍāśa (sacrificial offering) at last as big as the jujube fruit, O Brāhmaṇa sage, whereby I can remain alive after being revived by means of splendour. O Brāhmaṇa, I am emaciated and dejected in mind because my kingdom has been taken away and my seat removed. I have been rendered weak and devoid of prowess in the battle by the sons of Raji. Be pleased with me.”
99-101. “If only you had urged me earlier in this matter, O Indra, O sinless one, there would have been no work on my part that should not have been done, for the sake of your pleasure.
I shall endeavour, O lord of Devas of great splendour, for the sake of what is conducive to your welfare.
Ere long, you will attain your kingdom and share in the Yajña offerings.
So Indra I shall go. Let not your mind be dejected.”
102-104. Thereafter, he performed great holy rites that caused the development of his splendour. The preceptor of excellent intellect caused delusion to sons of Raji.
When they became extremely deluded, intoxicated due to passion, haters of Brāhmaṇas, followers of heretic views and deprived of heroism and exploits, he regained the excellent abode of Indra and the affluence of Asuras after killing the sons of Raji who were engrossed in activities of lust and fury.
105. If anyone were to listen and narrate the details of dethronement and re-establishment of Indra, he shall never attain the state of wretchedness.
1. How was his daughter given to a king by the noble-souled Maruta (rather Marutta)702? Of what heroic ability were the noble-souled persons born of the daughter of Maruta?
2. That lord of subjects desirous of cooked food, performed the sacrifice Marutsoma. That king of great splendour performed it every month for sixty years.
3. The gods, Maruts, were pleased by the sacrifice Marutsoma of that king. Delighted in their heart, they give never-failing cooked food with all the other articles he should desire.1
4. His food taken in once did not get wasted for a day and a night1 (i.e. people eating it will not be hungry for twenty-four hours). Starting at sunrise, he used to give food to crores of people (?)
5. To the daughter of Mitrajyoti and the intelligent Maruta were born many sons who were conversant with dharma, could realize salvation and who were endowed with great intrinsic strength.
6. They renounced the rites and vows pertaining to the householder and adopted Vairāgya (non-attachment to worldly desires or objects). After taking up the duties of recluses they attained salvation.
7. Kṣatra-Dharma was the valorous son of Anenas.2 Pratipakṣa of great penance was born as the son of Kṣatradharma.
8. Sṛñjaya, the son of Pratipakṣa, became well-known. Jaya was the son of Sṛñjaya. Vijaya was born to him.
9. Jaya the second, was the son of Vijaya. Haryaśvaka is remembered as his son. The valorous king Sahaḍeva was the son of Haryaśva.
10. The righteous-souled son of Sahadeva was famous by the name of Ahīna. Jayatsena was the son of Ahīna. His son was Saṅkṛti.
11. The righteous-souled Kṛtadharman. of great fame was the son of Saṅkṛti. These are the descendants of Āyus of Kṣatriya qualities. Now understand the line of Nahuṣa.
12. Nahuṣa had six sons whose splendour was comparable to that of Indra. They were Yati, Yayāti, Saṃyāti, Āyāti Viyāti and Kṛti.
13. Yati was the eldest among them. Yayāti was his younger brother. Yati got as his wife the daughter of Kākutstha, named Gau.
14. Yati adopted the path of salvation. He became a sage and became one with Brahman. Among the other five, it was Yayāti who became king.
15. He got Devayānī, the daughter of Uśanas, and Śarmiṣṭhā the Asura lady and daughter of Vṛṣaparvan, as his wives.
16-18. Devayānī gave birth to Yadu and Turvasu. Śarmiṣṭhā, the daughter of Vṛṣaparvan, gave birth to Druhyu, Anu and Pūru, sons of great prowess and comparable to the sons of the Devas.
Indra who was delighted gave him an extremely refulgent chariot. It would not get stuck up anywhere. It was divine and golden. It was fitted with horses having the speed of the mind. It was in this chariot that he brought the virgin for marriage (?). Indra gave him two great quivers too wherein the arrows would be inexhaustible.
19. With that pre-eminent chariot, he constantly conquered the different kingdoms on the earth. Yayāti was invincible in battle to the Devas, Dānavas and human beings.
20-21. That chariot continued to be with all the kings of Pūru’s line upto Janamejaya, the son of Kaurava dynasty. That chariot disappeared when it reached Pārīkṣita, the king who was the grandson of Kuru. It disappeared due to the curse of the intelligent Gārgya.
22. That king Janamejaya who was evil-minded and who was known as Lohagandhī (Having the odour of iron) also, killed a boy, the son of Gārgya.
23. Abandoned (Banished) by the citizens and people of the outlying districts, that king Lohagandhī ran about here and there. He did not get happiness or mental peace anywhere.
24. Distressed with sorrow and misery as he was, he did not get sympathetic understanding from anyone anywhere. Utterly dejected he sought refuge in the sage Śaunaka.
25-26. This sage of liberal and exalted intellect was famous under the name Indrota. For the sake of sanctity, Indrota Śaunaka made king Janamejaya perform a horse-sacrifice, O excellent Brāhmaṇas. After reaching the stage of Avabhṛtha (valedictory bath after horse-sacrifice) the king Lohagandhī died.
27-28. That divine chariot was taken away from him and given to (Uparicara) Vasu, the king of Cedi, by Indra who was pleased with him. Bṛhadratha got it from him.
Bhīma, the scion of the family of Kuru, killed Jarāsandha and gladly gifted that excellent chariot to Vāsudeva.
29. That saintly king Yayāti, the son ofNahuṣa, attained old age. He then spoke these words to Yadu, his eldest and the most excellent son.
30. “Dear son, wrinkles, grey hair and other infirmities of old age have overpowered (lit. encircled) me on account of the curse of Uśanas. But I am not content with the pleasures of youth.
31. O Yadu, accept my sin along with ṃy old age. Accept my old age.”
Yadu replied to him.
32-36. “A request for alms (of an unspecified nature) by a Brāhmaṇa has been promised but not fulfilled by me. It can be accomplished only through physical exertions. I will not take up your old age. There are many deficiencies and ailments in old age caused by food and beverage. Hence, O king, I dare not take up your old age. I do not wish to be afflicted by old age, while in youth, along with the people with sacred threads (i.e. aged Brāhmaṇas)(I do not want to be) a wretched fellow having a white beard and moustaches, rendered infirm by old age and having wrinkles covering up the whole body. (And old man) is desperate, weak in physique and incapable of doing his daily work (I do not wish to be so in my youth). I ḍo not like old age at all. You have many sons, O king, dearer to you than I. Let them accept (the old age), O king conversant with Dharma (piety and virtue), choose some other soil”.
37. On being told thus by Yadu, he became extremely furious. (The king) who was the most excellent among the eloquent ones spoke to the eldest son after censuring him.
38. “O evil-minded one, what other devout rite do you have for which you disregard me, your preceptor (and father)? What other Āśrama (stage of life) can you have?”
39-40. After saying this to Yadu, the angry father cursed him—“In spite of your being born of my bosom, you are not passing on your youthful age unto me. Hence, O foolishly deluded one, your progeny will not be entitled to the kingdom. O Turvasu, accept my sin along with my old age”.
41-44. “I do not desire to accept old age, O father. It is destructive of all worldly pleasures oflove. There are many defects in old age caused by food and beverage. Hence, O king, I am not eager to take up your old age.”
“In spite of your being born of my bosom, you are not exchanging your youthful age with me. Hence, O Turvasu your progeny will be cut off from (all rights to the kingdom). O deluded one, you will be the ruler among men of mixed religious rites and practice opposed to ours, among people of mixed castes, meat-eaters and others. Undoubtedly, your residence, O sinner, will be among barbarians and outcastes—men engaged in outraging the modesty of their preceptors’ wives, men (destined to be born) among animals of lower strata.”
45-47. After cursing Turvasu, his own son, thus, Yayāti spoke these words to Druhyu, the son of Śarmiṣṭhā:—
“O Druhyu, you take up my old age that destroys handsome features and complexion. Give me in exchange your prime of youth for the period of a thousand years. When the period of a thousand years is complete I shall give you back your youth. I shall also take back my sin once again along with the old age.”
48. “An old man cannot drive a chariot or ride a horse. He cannot enjoy women. He has no pleasure. Therefore, I do not desire old age”.
49-51. “Since you, born of my own bosom, do not give me your own youthful age, O Druhyu, none of your desires will be realised anywhere. You will always be compelled to move about in boats, rafts, canoes etc. Though born in the family of kings, you will stay there as a non-king.
O Anu, you accept my sin along with the old age. I shall move about with your youthful age for the period of a thousand years.”
52. “An old man is as weak and feeble as a child. He is always unclean. He does not perform Homa in the sacred fire at the proper time. I do not like that type of old age.”
53-57. “Since you, born of my own bosom, do not give me your youthful age and since the defects of old age have been recounted by you, you will have to meet with the (infirmities of) age. You will be prematurely old O Anu, your progeny will die after attaining youth. You will have to devote to the scattering of fire like this (i.e. you will have to cremate your own children).
O Pūru, accept my sin along with my old age. Defects of old age, wrinkles and grey hairs have encircled me, O dear one, due to the curse of Kāvya Uśanas. I am not satisfied with the enjoyment of pleasures of youth. With your youthful age, I shall enjoy worldly pleasures for some time. When the period of a thousand years is complete, I shall give back to you your youth. I shall also take back my own sin along with my old age.”
58-61a. On being told thus the son replied to his father immediately:
“I shall do as you wish, O dear father. I shall accept, O king, your sin along with your old age. Take from me my youthful age and enjoy worldly pleasures as much as you wish.
I shall be disguised by your old age, wearing your form and age. After giving you my youthful age, I shall move about (as naturally as) I have become old in reality.”
61b-62a. “O Pūru, welfare unto you. I am pleased with you. Being delighted I am granting you this. Your progeny shall be rich. They will realize their desires. They will rule over the kingdom.”
62b-64. With the assent of Pūru, king Yayāti then transferred his old age to him. With the blessings of Bhārgava, with the grandeur and with youthful age, Yayāti son of Nahuṣa, the excellent one among men, became delighted and enjoyed all worldly pleasures, according to his desire, in conformity with his eagerness, at the proper time and occasion and attained happiness.
65. The king was his own real self as before (in the performance of religious rites). He enjoyed pleasures without any prejudice to Dharma and according to his capacity. He propitiated the Devas by means of sacrifices and the Pitṛs by means of Śrāddha rites.
66. He delighted his wives by means of all favours desired by them. He made excellent Brāhmaṇas pleased by granting them everything they desired. He pleased guests by means of foodstuffs and beverages and the Vaiśyas (the merchant class) by according them benign administration.
67. He delighted Śūdras by avoiding cruelty and preventing their harassment by others. He controlled decoits by giving punishments and restraining them otherwise. He delighted all subjects duly according to the injunctions of dharma.
68-70a. Yayāti protected the kingdom like another Indra.
That king of leonine exploits and youthful in age enjoyed, worldly pleasures without coining into conflict with Dharma (Righteousness, piety). He attained excellent happiness. Seek
ing excellent happiness in the passionate indulgence because he failed to notice the defects thereof, he sported about in the company of Viśvācī in the Nandana park as well as Vaibhrāja park.
70b-73a. When the king saw that his desires for pleasures were increasing (despite his indulgence),1 he approached Pūru and took back his old age. After attaining his desired pleasures, the king was satiated as well as dejected. The king remembered the stipulated period of a thousand years. He counted even the Kalās and Kāṣṭhās (small units of time) and thinking that the stipulated period of time was complete, said to his son Pūru.
73b-74. “With your youthful age, O son, O suppressor of foes, worldly pleasures have been enjoyed by me at the proper time, in accordance with my eagerness and in a way conducive to happiness. I am pleased with you, O Pūru. Welfare unto you. Take back your youthful age.
75-76a. You may take up the administration of the realm. Indeed, you alone among all the sons carried out my wish in order to please me.” King Yayāti, the son of Nahuṣa took back his old age. Pūru regained his youthful age.
76b-77a. When the king was desirous of crowning his youngest son Pūru, the people of all castes with the Brāhmaṇas being the chief of them, spoke to him these words.
77b-79.1 703 704 “Why do you set aside the claim of the eldest son Yadu, the son of Devayānī, the grandson of Śukra, and hand over the kingdom to Pūru. Yadu is your eldest son. Turvasu was born after him. Druhyu is the son of Śarmiṣṭhā. Anu was born after him and only then Pūru. How does the youngest son deserve kingdom superseding the claims of the elder brothers?We are reminding you. Abide by Dharma.”
80-86. “O people of all castes with the Brāhmaṇas as chief ones, all of you listen to my words. Understand why the kingdom should not be given at all to the elder ones by me. The bold son who carries out the words of his parents is praiseworthy. My behest was not obeyed by my eldest son Yadu. The son who is antagonistic to his father is not honoured or approved of by good men. He is the real son who behaves like a son unto his father and mother. I have been slighted and insulted by Yadu, Turvasu. I have been treated with great contempt by Druhyu and Anu. My words have been carried out by Pūru and I have been particularly honoured. This youngest son shall be my heir, because my old age was taken over by him. All my desires have been fulfilled by Pūru of meritorious activities.
A boon has been granted by Śukra Kāvya Uśanas. “O king of great intellect the son who obeys you shall be the king”.
87-90. “Let Pūru approved of by your majesty be crowned as a ruler of the kingdom.
Even if he be the youngest, the son who is richly endowed with good qualities, and who does everything for the welfare of his parents, deserves all good things. He deserves to be the lord.
Puru who is your favourite son, and who has done every thing to please you, deserves this kingdom. Due to the boon granted by Śukra, nothing more can be said contradicting it”.
When this was declared by the satisfied citizens and people of the outlying districts, the son of Nahuṣa (Yayāti) crowned his soil Pūru in his own kingdom (i.e. the hereditary kingdom). He established Turvasu in the South-eastern quarter.1 1 705
91. The king established the eldest son Yadu in the South-Western quarter. He assigned the Western quarter to Druhyu and the northern quarter to Anu.
92. After conquering the Earth consisting of seven oceans and continents, King Yayāti, the son of Nahuṣa, divided it into five divisions and distributed them among his sons.
93. The entire Earth consisting of towns and seven continents is being protected by them righteously without encroaching on other territories as they were conversant with Dharma.
94. After dividing the Earth among his sons and after transferring the royal glory to his sons, the king, the son of Nahuṣa, became delighted.
95. After laying aside the bow and the arrows, after entrusting the kingdom to his sons and after allotting the duties and responsibilities to his kinsmen, the king became pleased.
96. In this context the following verses have been formerly sung by Yayāti, the great king. By following the advice therein one should restrain and withdraw lustful, desires like a tortoise that withdraws his limbs.705
97. “Never can lust subside by enjoying the pleasures. Just as the fire is ablaze all the more by ghee offerings so also the desires get increased by indulgence.
98. All the food-grains and barleys, all the gold, all the animals and all the women in the world—all these are not sufficient even for one. One who realizes this does not become deluded.
99. If one has no inauspicious feelings towards all living beings, if one is not ill-disposed towards anyone mentally, verbally or physically, one realizes the Brahman then.
100. If one does not terrify others, if one is not afraid of others, if one neither desires nor hates, one realizes the Brahman then.1 706
101. Happiness befalls one who eschews Tṛṣṇā (thirst, covetousness) which cannot be got rid of by evil-minded persons, which does not subside even when one becomes old and infirm and which can be considered an ailment that lasts till our vital airs last (or that causes death).
102. When one becomes old, one’s hair become rotten and decayed; when one becomes old, one’s teeth decay, but the desire to live and the greediness to earn wealth do not subside even when one becomes old.
103. The pleasure of love in the world, the great pleasure of heaven, do not deserve to be on a par with a sixteenth part of the pleasure of destruction of covetousness.”
104-107. After saying thus that saintly king went to the forest along with his wives. After performing a penance on the peak Bhṛgutuṅga,1 and after observing the holy vow of sages, that king of great fame attained heaven. These five lines of kings belonging to his family are meritorious. They are honoured by the Devas and sages. The entire Earth is pervaded by them as with the rays of the sun. The man who reads or listens to Yayāti’s life story in full shall become blessed and is blest with progeny, long life and fame, O excellent Brāhmaṇas.
1. A mountain in Nepal on the eastern bank of the Gandak. Here was the hermitage of sage Bhṛgu (De. 34).
1. Vā. P. 93 reads pakvam for bhuktam hereof. It means ‘food once cooked for twenty-four hours does not get exhausted even if served to millions of people from sunrise.’2
1. I shall recount the line of Yadu, the eldest (son of Yayāti) of excellent splendour in detail and in the proper order. Even as I recount it, listen and understand.
2. Yadu had five sons comparable to the sons of the Devas viz.—Sahasrajit the excellent one (or the eldest), Kroṣṭu, Nīla, Añjika and Laghu.
3. The son of Sahasrajit was the glorious king named Śatajit. The three sons of Śatajit became well-known as extremely virtuous.
4. They were Haihaya, and the king Veṇuhaya. Haihaya’s heir was well-known as Dharmanetra.
5-6. Kunti was the son of Dharmanetra, Saṃjñeya was his son. Saṃjñeya’s heir was the king named Mahiṣmān. Bhadrasena was the valorous son of Mahiṣmān. He was the king and ruler of Vārāṇasī and he has already been mentioned.
7. Bhadrasena’s heir was the king named Durmada. Durmada’s intelligent son named Kanaka was well known.
8-9. Kanaka’s heirs were four and they were very famous in all the worlds. They were Kṛtavīrya, Kṛtāgni, Kṛtavarman and Kṛtaujas who was the fourth. Arjuna was the son of Kṛtavīrya. This king became the overlord of seven continents with a thousand hands.
10. Kārttavīrya performed penance for ten thousand years. His penance was extremely difficult to be performed. By means of this penance, he propitiated Datta, born of Atri.
11. Datta granted him four excellently glorious boons. He chose at the out-set the first boon viz. a thousand arms.
12-13. (His second boon was) the ability to prevent one from evil the moment he plans (lit. meditates upon) it. His third boon was protection of the Earth virtuously after conquering it righteously. His last boon was “I must be able to conquer in many battles. I must kill thousands of enemies. My death should be in a battle while fighting.”
14. This entire Earth consisting of seven continents and many towns, and encircled by seven oceans was conquered by him in a manner befitting the Kṣatriyas.
15. He possessed a thousand arms by means of his Yogic power and that too while fighting. Just as the Yoga manifests in the case of the lord of Yogas, so also the thousand arms appear by means of Māyā.
16. O excellent sages, it is heard that seven hundred sacrifices were duly performed by that king in the seven continents.
17-18. All the Yajñas of that powerful king had plenty of splendour and grandeur. Gold altars were used in all of them. All of them were performed with sacrificial posts made of gold. All the Yajñas were graced by their presence by the Devas of exalted fortune seated in aerial chariots. They were always rendered splendid and attractive by the Gandharvas and Apsaras.
19. After observing the greatness and conduct of life of that saintly king, Nārada, a Gandharva, sang the following verse about that king:
20-22. “Definitely human beings will not be able to attain the goal achieved by Kārttavīrya by means of sacrifices charitable gifts, austerities, exploits and learning.”
That king is seen everywhere in the seven continents moving about by means of his Yogic power. He is armed with bow, sword or with bows and arrows. He moves about in his chariot along with his followers.
On account of the prowess of that great king the subjects-were protected virtuously. They did not have any misery or perturbation. They suffered no less in their assets and properties.
23. He was the overlord of the people for eighty-five thousand years. He was an Emperor, the suzerain over many kings. He was the enjoyer of all gems.
24. He was the protector of animals. He was the defender of the fields. On account of his Yogic power, he was the Parjanya (lord of clouds and rain) through rain.
25. On account of his thousand arms rendered tough and rough by the frequent contact with the bow-string, he shone like the autumnal Sun with his thousand rays.
26. With a thousand elephants, that king attacked and conquered the Royal assembly of Karkoṭaka in Māhiṣmatī and built his city there.
27. (Defective verse) That lotus-eyed king used to check the speedy waves of the ocean during the rainy season.
Sportingly he used to spew out its waters and make an artificial rainy season.
28. Shaken and tossed about by him while playing, the Narmadā, having garlands with golden fillets, approached him in an apprehensive manner and produced a loud cry of distress released through the waves.
29. Once he waded through the great sea and tossed up the waves and tides by means of his thousand arms, creating an untimely high tide as though blown up by the wind.
30. When the great ocean was being agitated by his thousand arms, the great Asuras in the Pātāla (nether-worlds) remained hidden and motionless.
31-32. With his thousand arms, the king stirred up the ocean in the same manner as the Devas and the Asuras churned up the ocean of milk. A great number of fishes concealed under the great waves were crushed down to pieces. The foams were tossed up and down. The sea became rough and unbearable when so many whirlpools and eddies were caused, when it was stirred up by Kārttavīrya.
33-34. The agitation of the sea by the king was like that of the ocean of milk churned with the Mandara mountain, for the sake of producing nectar.
On seeing the excellent king of terrifying appearance, the great serpents became frightened. They hung down their heads and fled immediately. \Vhen they hung down their heads they appeared like the stumps of plantain trees in the evening that remain motionless in a place devoid of wind.
35-36. In strong and steady bows, he tied the string firmly and fitted five hundred arrows. With his prowess he rendered Rāvaṇa, the king of Laṅkā, senseless along with his army. He defeated him in the battle and subjugated him. After gaining control over him, he brought him to Māhiṣmatī and tied him there. Pulastya, thereupon, approached Arjuna, propitiated him and pacified him.
37-38. On being requested by Pulastya, the king set Paulastya (i.e. Rāvaṇa, the grandson of Pulastya) free.
The twanging sound of the bowstring produced by his thousand arms, resembled the thundering sound of the groups of bursting clouds at the end of Yuga.
Indeed, Bhārgava was a warrior of great prowess and heroism, because in the battlefield, he cut off his thousand arms as though they were a forest of golden palmyras.
39-41. Once, he was earnestly requested by the fire-god who was thirsty and hungry. The lord of subjects granted seven continents as alms unto the firegod. Fire blazed at the tips of his arrows with a desire to consume the cities, villages, towns and cowherd colonies.
With the help of valorous exploits of Kārttavīrya the leading man firegod of great fame burned mountains and forests.
42-44. The fìregod accompanied by Haihaya (i.e. Kārttavīrya) arrogantly burned down the vacant hermitage of Varuṇa’s son entirely. Vasiṣṭha was the name of that son whom Varuṇa obtained. He was excellent and brilliant. He became a famous sage by the name Āpava. The saintly lord Āpava then cursed Arjuna out of anger.707 708
45-47. “Since this forest of mine has not been spared by you, O Haihaya, another king named Arjuna, son of Kuntī who will become a king will supersede the difficult task achieved by you.2 Rāma the most excellent one among those who strike (with weapons) will-cut off thousand arms (of Sahasrārjuna). Rāma a sage, a Brāhmaṇa of great strength and prowess will crush Arjuna and kill him.”
48. On account of the curse of that intelligent sage, Rāma became the cause of his death. In fact this boon had been chosen by that king himself formerly.
49-50. He had a hundred sons. Five of them were very great warriors. They were very strong, heroic, well-versed in wielding weapons, famous and virtuous-souled viz. Śūra, Śūrasena Vṛṣāsya, Vṛṣa and Jayadhvaja. It was Jayadhvaja who perpetuated his line. He was the ruler of Avanti.1 2
51-53a. Tālajaṅgha was the valorous son of Jayadhvaja. He had a hundred sons. It is reported that they were well-known by the name of Tālajaṅghas. Thus five groups of the noble-souled Haihayas have become famous viz. Vītihotras, Bhojas, Āvantis, the valorous Tuṇḍikeras and the Tālajaṅghas.
53b-57. The son of Vītihotra was the king named Atlanta. Durjaya, his son, became a destroyer of his enemies. That king had received the boon of never losing his wealth. With his great power, the great king protected his subjects. He never lost his wealth. He regained whatever was lost.
If a person were to recount the birth story of Kārttavīrya, the intelligent one, his riches will increase. His piety will develop further. He will be honoured in heaven like a person who performs sacrifices and like a donor.
1. Why was the forest of Āpava, the noble-souled one, burnt by Kārttavīrya forcibly? Tell us this in details even as we ask.
2. We have heard that saintly king was the protector of the subjects. Protector of subjects as he was, how could he destroy the penance-grove?
3. Āditya (the Sun-god) approached Kārttavīrya in the guise of a Brāhmaṇa and said, “Give me food till I am satisfied. Because I am undoubtedly the Sun-god.”
4. O lord, tell me, with what will you be satisfied, O Sun-god? What type of food should I serve you? I shall do so after hearing from you.
5. “Give unto me as food all immovable beings, O most excellent one among donors. I shall be satisfied with it, O king, and not with anything else.”
6. “All the immovable beings cannot be burnt by the fiery splendour of a human being, O most excellent one among those who blaze, I make my obeisance unto you.”
7-8. “Pleased with you I shall give you inexhaustible quiver of arrows that can face in all directions (i.e. that can be discharged in every direction). On being discharged, they will blaze, charged with my refulgence. Assailed by my brilliance, all immovable beings shall become parched up. O king, I shall reduce everything to ashes in a moment.”
9-11. Then the sun-god gave many arrows to Arjuna. After receiving those arrows from him, the volleys of arrows thus discharged from his bow, O king, burned all the immovables such as hermitages, villages, colonies of cowherds, cities, penance-groves, beautiful forests, parks and gardens etc. The Earth was burned and rendered devoid of trees and grass by the fiery splendour of the Sun.
12-13. In the meantime, Āpava, the great sage of highest splendour, who had already performed holy rites in fire and had undertaken a Vrata (holy vow) of staying under water for ten thousand years, had come out from water after completing his Vrata. The great sage then saw his hermitage burned down by Arjuna.
14. Out of anger, he cursed the saintly king in the manner already recounted to you by me.
Now listen to the line of the saintly king Kroṣṭu, consisting of many excellent persons.
15. He was the king in whose family was born Vṛṣṇi the leading member of the Vṛṣṇi dynasty.
Kroṣṭu had only one son, Vṛjinīvān of great fame.
16. Svāhī, the most excellent one among Svāhāvāns (i.e. those who perform Yajñas where the Mantra ‘Svāhā’ is repeated) was the son of Vṛjinīvān. Svāhi’s son Ruśeku1 became a king and the most excellent one among donors.
17. Desirous of the birth of sons, Ruśeku of sanctified soul, performed great sacrifices of different types with plenty of requisite monetary gifts.
18-19. Citraratha was born as his son who performed many holy rites. Śaśabindu was the son of Citraratha. He was a great warrior. He performed sacrifices, distributing large sums of money. He practised the highest (most excellent) activities of saintly kings. He had the most exalted character and great prowess. He was an. emperor and had many children.
The following verse has been sung by men of yore regarding his line:—
20-22. “Śaśabindu had ten thousand sons. They were glorious with plenty of wealth and brilliance. They were in all respects worthy as his successors”.
Among them six were the most important. All these were very strong and powerful. They performed many sacrifices.
They were Pṛthuśravas, Pṛthuyaśas Pṛthukarman, Pṛthuñjaya, Pṛthukīrti and Pṛthudānta. They were kings born of Śaśabindu.
23. Persons conversant with Purāṇas praise Akṣara2 as the son of Pṛthuśravas. Suyajña was the son of Akṣara and Uśanas was his son.
24. Uśanas was virtuous and pious. After getting the Earth (i.e. after coming to the throne), he performed a hundred horse-sacrifices conferring the most excellent monetary gifts (as Dakṣiṇā).
25. Marutta3 was his son. He followed the footsteps of saintly kings. Vīrakambala-Barhiṣ is remembered as the son of Marutta.1 2 3 709 710 711
26-27. Rukmakavaca was the learned son of Kambalabarhiṣ. With his sharp arrows, Rukmakavaca, at the very outset, killed many warriors with coats of mail and bows, in battle and attained the most excellent glory. That king of great fame distributed much wealth to Brāhmaṇas in his horse-sacrifice.
28. Five sons of great strength and prowess were born to Rukmakavaca. They could pierce the enemies and kill inimical warriors.
29. They were Rukmeṣu, Pṛthurukma, Jyāmagha, Parigha and Hari. The father established Parigha and Hari in the land of Videha.
30. Rukmeṣu became king (as successor to his father,709) and Pṛthurukma became his dependant. Thus cheated (and defeated) by them, Jyāmagha710 lived in a hermitage though (he was entitled to be) a king.
31-32. He was calm (by temperament). In a great forest, he incurred the antagonism of a Brāhmaṇa. He took up his bow. Seated in a chariot and flying his own banner, he went to another country. Alone, the king went to the Narmada, then to the land of Mekala (?), the Mirikā forest, the mountain Ṛkṣavān and ultimately reached Muktimān.
33. The wife of Jyāmagha named Śaibyā was a very powerful woman. Though he had no son, he did not marry another woman.
34. In a battle he was victorious and brought a girl as his prize. Afraid of his wife that he was, the king told his wife “This is your daughter-in-law.”
35. On being told thus, she replied “To which son does she belong to be called my daughter-in-law?”
(The king replied)—“She will be the wife of the son who will be born to you”.
36. By means of her severe and terrible penance, the exalted noble lady Śaibyā, in her old age, gave birth to her son Vidarbha.1 2 712 713
37-38. The prince Vidarbha begot of that girl two learned sons Kratha and Kaiśika. They were heroic experts in battle. Afterwards he begot Lomapāda, the third son. Babhru was the son of Lomapāda and Ākṛti was his son.
39. Cidi was the son of Kaiśika. The sons and descendants born of him were kings and are remembered as Caidyas. Kunti was the son of Kratha who (as had been already mentioned) was Vidarbha’s son.
40. Dhṛṣṭa was born as the son of Kunti. He was courageous and valorous in battle. Nirvṛti was the virtuous son of Dhṛṣṭa. He was a slayer of inimical warriors.
41. His son was Daśārha who had great strength and exploits. Vyoma was the son of Daśārha. Jīmūta is mentioned as coming after him.
42. Vikṛti was the son of Jīmūta. His son was Bhīmaratha. Rathavara, it is said, was the son of Bhīmaratha.
43. He was always engaged in making charitable gifts, acquiring learning and practising good conduct.
His son was Navaratha and it is remembered that Daśaratha came thereafter.
44. His son was Ekādaśaratha and Śakuni was his son. The archer Karambhaka came thereafter, and Devarāta succeeded him.
45. King Devakṣatra of great fame was son of Devarāta. Devana, the delighter of all Kṣatriyas, was born as the son of Devakṣatra.
46. Madhu was born of Devana. Puruvasu was the extremely brilliant son of Madhu whose intellect was the source of his wealth.
47-49. Purūdvān, the excellent man, was the son of Puruvasu. Purūdvaha was the son of Bhadravatī and Purudvān. His wife was Aikṣvākī and Sattva was his son born of her. Sātvata, the increaser of fame and endowed with Sattva quality, was born of him. After perfectly understanding this creation of Jyāmagha of noble-soul, one shall attain progeny and identity with the intelligent ‘King’ Soma.
1-2. Sons of great strength were born to Sātvata and Kauśalyā. They were Bhajamāna, Bhaji, Divya, Vṛṣṇi, Devavṛdha, Andhaka and Mahābhoja who was well-known, truthful of speech and a patron of Brāhmaṇas. Their creations (descendants) are fourfold. Listen to them in detail.
3-6. (Defective text) Sṛñjaya was the son of Bhajamāna1 (?) Sṛñjaya had two daughters. He gave them in marriage to Bāhyaka. Those two sisters his wives, gave birth to many sons namely Nimloci, Kiṃkaṇa, Dhṛṣṭi and Parapurañjaya2 They were born (as the great grandsons) of Bhajamāna and the sons of the daughter of Sṛñjaya. The sister of Bāhyaka’s first wife gave birth to Ayutājit, Sahasrājit and Śatājit. Among the sons of Sātvata, Devavṛdha performed a severe penance with the intention “A son endowed with all good qualities should be born to me”.
7-3. After engaging himself thus in the Yogic practice, he touched the waters of the river Parṇāśā.1 Since the king was endowed with auspicious qualities, the excellent river became delighted at his touch when the king ceremoniously sipped the waters.
9-10. She (the river) became engrossed in thought and finally resolved thus—
“I shall not come in the way of that lady of whom a son endowed with all good qualities can be born to king Devavṛdha. Hence, I shall myself become his wife”.
11-12. As her emotional attachment to him, as mentioned before welled up in her heart, she (assumed the form of)1 2 3 714 715 716
a girl and wooed the king who was in a thoughtful mood. The king too liked her. The liberal-minded king begot a brilliant child of her.
13. In the ninth month, the most excellent river gave birth to Babhru, the son of Devavṛdha. That son was endowed with all good qualities.
14. In regard to that race of kings, Brāhmaṇas conversant with the Purāṇas sing the following verses. They glorify the good qualities of the noble-souled Devavṛḍha.
15-16. ‘Inasmuch as we hear from a distance and see at close quarters, Babhru is the most excellent one among human beings and Devavṛdha is on a par with the Devas.
The number of men who gained immortality (? absolution) from Babhru and also from Devavṛdha is seventy thousand and sixty-five.
17-18. Mahābhoja, a scion of the family of Sātvatas, was a great warrior. He was a performer of sacrifices, the chief of the most prominent ones among the donors of liberal gifts, firm of resolve, truthful in speech, a patron of Brāhmaṇas and the most famous among kings.
His line is very great. The kings of his line are well renowned on the Earth as “Bhojas”.
Dhṛṣṭi (Prob. Vṛṣṇi1) had two wives viz. Gāndhārī and Mādrī.
19-21. Gāndhārī give birth to Sumitra who delighted h is friends. Mādrī gave birth to Yudhājit, Mīḍhvān, and Anamitra and Śina—both excellent among men.
Nighna was the son of Anamitra. Nighna had two sons viz. Prasena and Satrājit of great fortune. The Sun-god was a friend of Satrājit as dear to him as his own life.
22. Once, at the close of night, that excellent person among riders in the chariot (a great warrior) viz. Satrājit went in his chariot to the banks (of the river) in order to take water for offering libations to the sun.
23. Even as he was going on with his worship of the sun, Vivasvān (The Sun god) stood in front of him. The form
of the lord was very vivid and clear. The disc of the Sun-god with a circular effulgence was very brilliant.
24-25. Then the king addressed to Vivasvān (the Sun-god) who stood in front of him. “O lord of luminaries, I see you alike both in the sky as well as in front of me. You have the same circular effulgence. O Vivasvān, what is the difference in you when you have approached me as a friend?”
26. On hearing this, the Sun-god removed the excellent jewel Syamantaka717 from his own neck and tied it round the neck of the king.
27. Thereupon, the king saw him in his physical form. On seeing him, he was delighted and he carried on a pleasant talk with him for a short while.
28-29. When Vivasvān started once again, Satrājit said to him—“It behoves you, O lord, to give me this excellent jewel whereby the people may see you in it having the splendour of fire.
The Sun-god gave him the jewel named Syamantaka.
30. The king wore that jewel when he entered the city. He made the entire city wonder-struck and entered his harem.
31. With great love, that king Satrājit gave that divine excellent jewel Syamantaka to his brother Prasena.
32. Parjanya (god of clouds and rain) would shower plenty of rain in that country where this jewel named Syamantaka happened to exist. There would be no danger from ailments or epidemics in that country.
33. Govinḍa (Kṛṣṇa) expressed his desire to have that excellent jewel Syamantaka from Prasena, but did not get it. Although he was powerful enough, he did not take it by force.
34. Once Prasena bedecked himself with that jewel and went for hunting. For the sake of Syamantaka (i.e. on. account of it) hc met with a terrible death from a lion.
35. Jāmbavān, the king of bears, killed that lion. He took the divine jewel and entered his cave.1
36. Elderly persons among the Vṛṣṇis and Andhakas considered that murder of Prasena an act of Kṛṣṇa who was covetous of the jewel. They suspected him alone.
37. The lord, the destroyer of enemies, who was more powerful than they did not brook that false accusation. So he roamed about in the forest to trace Prasena.
38-41. Accompanied by a few citizens who were trustworthy and obedient to him, the lord roamed about in the forest where Prasena had been hunting and where Prasena’s footprints could be traced. He searched the excellent mountains Ṛkṣavān and Vindhya and became tired. In the end the noble-minded lord saw Prasena who had been killed along with his horse. But he did not get the jewel there (on his person). Thereafter, the lion was seen killed by a bear not far from the body of Prasena. This had been indicated by the footprints of the bear. The Scion of the family of Yadu (i.e. lord Kṛṣṇa) traced the foot-prints to the cave of a bear.
42-44. In that large cave, he heard the words uttered by a young woman. The nurse had been playing with the infant son of Jāmbavān, O Brāhmaṇas, along with the jewel. The words Mā rodīḥ (Do not cry) were uttered by her.
“The lion killed Prasena. It was killed by Jāmbavān. O my excellent child, do not cry. This jewel is for you”.
The words were very clear. He went into the cave immediately.
45-47. Near the cave (also) he saw (a few) torn (pieces of) Prasena.
Entering the cave of the bear suddenly, the liberal-minded lord saw Jāmbavān, the king of bears. For twentyone days, Govinda, the son of Vasudeva, had a hand-to-hand fight with Jāmbavān inside that cave. After Kṛṣṇa had entered the cave (those who had followed Kṛṣṇa) with Vasudeva at their head, returned to Dvārāvatī and announced that Kṛṣṇa had been killed.
48-50. After defeating Jāmbavān of great strength, Vasudeva won Jāmbavatī, the honoured daughter of the king of bears.
Overwhelmed by the splendour of the lord, Jāmbavān gave the jewel and Jāmbavatī immediately to Viṣvaksena (i.e. Kṛṣṇa). He accepted the jewel Syamantaka in order to clear himself of scandalous accusation.
51-54a. After pacifying the king of bears, the lord came out of the cave. After redeeming the jewel thus and clearing himself of all scandals by his own efforts, the lord gave the jewel to Satrājit in the presence of Sātvatas. The slayer of Madhu married Jāmbavatī.
Thus Madhusūdana cleared himself of false accusation. If anyone understands this false accusation and its removal by Kṛṣṇa, he will never be a victim of false accusation and slanderous gossip.
54b-56. Satrājit had ten wives and ten thousand sons. Among them three were very famous. Bhaṅgakāra was the eldest. Vātapati was a great warrior and Tapasvī was a favourite of many people. Bhaṅgakāra’s mother was Vīramatī by name. She gave birth to three daughters endowed with beauty and good qualities.
57. Satyabhāmā was the most excellent among women. She used to be steadfast in her holy rites and observances. She was a saintly woman. Her father gave her in marriage to Kṛṣṇa.
58-60. (Defective Text). On hearing that Kṛṣṇa did not take away the jewel from Satrājit, Akrūra, desirous of wealth coveted the jewel Syamantaka. Through Śatadhanvan of the Bhoja family, he requested for Satyabhāmā of unblamed beauty. Śatadhanvan of great strength then killed Satrājit at night, took away the jewel and gave it to Akrūra.
61-62. Akrūra, the most excellent among men, took the jewel and entered into an agreement (with Śatadhanvan). “This should not be known to anyone else. We shall make use of the wealth received from it. In case you are assailed by Kṛṣṇa, the entire city of Dvārakā will undoubtedly remain under my control.
63. When her father was killed, Satyabhāmā of great reputation became distressed with grief. She got into a chariot and went to the city of Vāraṇāvata.
64. After reporting to her husband (i.e. Kṛṣṇa) the activities of Śatadhanvan of the Bhoja family, the excessively distressed Satyabhāmā stood at the side of her husband and shed tears.
65. Hari (Kṛṣṇa) performed the obsequies of Pāṇḍavas who were supposed to have been burnt in the lac palace at Vāraṇāvata. He engaged Sātyaki in activities of welfare1 (?) for the brothers.
66a. Madhusūdana (Kṛṣṇa) came to Dvārakā in a hurry, The glorious lord then spoke these words to his elder brother Halī (Balarāma).
66b-68. “Prasena was killed by a lion. Satrājit was killed by Śatadhanvan. Syamantaka should be searched for. O lord, I am the legal master of that gem. So get into your chariot quickly. After killing the very powerful scion of the family of Bhoja, O mighty one, bring the Syamantaka jewel. It should be common to you all.2
69. Then a fierce battle ensued between Bhoja and Kṛṣṇa. Śatadhanvā looked for Akrūra in every direction.
70. Akrūra left Bhoja and Śrīkṛṣṇa without bringing about any truce between them. Though he was able to fight, he did not own loyalty, due to perfidy.
71. Then Śatadhanvan became frightened. He decided to go away from that place. Hṛdayā (the mare of Śataḍhanvan) ran more than a hundred Yojanas.
72. The mare named Hṛdayā belonged to Bhoja. It was reputed as one capable of going a hundred Yojanas. It was a divine mare with which he fought with Kṛṣṇa.
73. On seeing Hṛdayā exhausted due to the fast running at the close of the hundredth Yojana of the journey and on observing the misfortune (?) of the chariot, Śatadhanvan began to run on foot.
74. Then, due to fatigue and affliction, O Brāhmaṇas, that vital breath of that mare went up in the sky. Then Kṛṣṇa said to Rāma.1 2 718 719
75. “O mighty one, wait here. I have found out that there is a defect in the mare. I shall go on foṇt and take away the excellent jewel Syamantaka”.
76. Then Acyuta who was conversant with the use of the greatest missile went on foot and killed Śatadhanvan in a park in the city of Mithilā.
77. He did not see Syamantaka (with him). When Kṛṣṇa returned after killing Bhoja of great strength, the wielder of plough (i.e. Bala-Rāma) said to him “Give me the jewel”.
78. Kṛṣṇa said—“It is not with me”. Then Rāma became angry and replied to Kṛṣṇa using the word “Fie on you” many times.
79. “I tolerate this since you are my brother. Welfare unto you. I am going away. I have nothing to do with Dvārakā, you and the Vṛṣṇis.”
80. Thereafter, Rāma, the suppressor of foes entered Mithilā. With the offering of all desirable objects he was honoured by the king of Mithilā himself.
81. It was at this time itself that Babhru (= Akrūra) the most excellent one among the intellectuals performed without any obstacle different kinds of Yajñas.
82. This intelligent noble-minded son of Gāndinī (Akrūra) adopted initiation along with Kavaca (coat of mail) as protection, for keeping Syamantaka.
83. Those sacrifices of that noble-souled one are famous as Akrūroyajñas. In all of them, food and monetary gifts were in plenty. All of them yielded everything one desired.
84. Then king Duryodhana went to Mithilā. The lord had a training in mace-fighting under Balabhadra. The training was usually of a divine nature.
85. Thereafter, Rāma was pacified and brought to Dvārakā by the noble-souled Kṛṣṇa and the leading warriors belonging to the families of Vṛṣṇis and Anḍhakas.
86. Akrūra, a powerful leader of men, came back along with the Andhakas after killing Śatrughna along with Bandhumān.
87-88. Two well-renowned and very mighty sons named Śatrughna and Bandhumān were born to Bhaṅgakāra and
Narā, the daughter of Suyajña. They were the most excellent among men. Kṛṣṇa was not happy over this murder, because Bhaṅgakāra was a prominent member of Andhaka family.
89. Since he was afraid of a split amongst his kinsmen, he (Kṛṣṇa) ignored him (Akrūra). When Akrūra went away, Indra did not shower rain (as Akrūra took with him the Syamantaka gem).
90- Since the whole realm was ruined by the draught in various ways, the Kukuras and Andhakas pacified and consoled Akrūra.
91. When Dānapati (i.e. Akrūra) returned to Dvārakā once again, the thousand-eyed lord (Indra) rained everywhere (even) within the ocean.
92. In order to gain the love (of Kṛṣṇa), O leading sages, Akrūra, the glorious one gave his sister (in marriage) to Vāsudeva, a girl honoured by everyone for her good conduct.
93. By means of his Yogic power, Kṛṣṇa understood that the jewel Syamantaka was with Babhru (i.e. Akrūra). Hence, he spoke thus to Akrūra in the open Assembly hall.
94-95. “O lord, you are worthy of honour. Do not do anything mean or ignoble towards me. Hand over to me that jewel which is in your possession. Sixty years have passed. The anger that I had at that time has become firmly rooted (on account of) repeated (offences). A long time has elapsed now”.
96. Then, at the instance of Kṛṣṇa, the highly intelligent Babhru handed over, without hesitation and mental strain, the jewel (to Kṛṣṇa) in the Assembly of all Sātvatas.
97. Then Kṛṣṇa, the suppressor of enemies, became delighted in his mind. He returned to Babhru the jewel he had obtained from Babhru, by a straightforward deal.
98. After obtaining from Kṛṣṇa the excellent jewel Syamantaka, the son of Gāndinī wore it and shone like the Sun.
99. He who understands this false accusation of the lord and the excellent way in which the lord cleared himself, will not at all be a victim of false accusation.
100. Śini was born of Anamitra who was the youngest son of Vṛṣṇi. His son was Satyaka who was truthful in speech and richly endowed with truthful habits.
101. Yuyudhāna was the son of Satyaka and Bhūti1 was his son. Yugandhara was the son of Bhūti. Hence, he was famous as Bhautya.
102. Vṛṣṇi was born as the son of Yudhājit who was the son of Mādrī. Śvaphalka and Citraka were the two sons of Pṛśni.
103. There was no fear from ailments or drought in the place where the noble-souled great king Śvaphalka was present.
104. Once upon a time, O excellent Brāhmaṇas, Indra did not shower rain for three years in the realm of the king of Kāśī a powerful lord.
105. That king of Kāśī greatly honoured Śvaphalka and made him stay there. The chastiser of Pāka (i.e. Indra) showered rain on account of the stay of Śvaphalka.
106. Śvaphalka obtained as his wife the daughter of the king of Kāśī, named Gāndinī. Every day she gave a cow as a gift to a Brāhmaṇa.2
107. It is said that she was in the womb of her mother for many hundreds of years. She did not come out. The father then spoke to her even as she was in the womb.
108-109. “Welfare unto you. Be born quickly. Why do you stay behind?”. The girl in the womb said to him—“If you give as a religious gift a cow every day, I shall come out of the womb in three years”. The father said “So be it” and fulfilled her desire.
110. Akrūra her son from Śvaphalka, was remembered as a liberal donor, a performer of sacrifices, heroic, learned, fond of guests and a person who distributed much wealth as monetary gifts.
111-112. (She had other children also viz.) Upamaṅgu, Maṅgu, Mṛduras, Arimejaya, Girirakṣa, Yakṣa, Śatrughna,1 2 720 721
Arimardana, Dharmavṛddha, Sukarman, Gandhamāda, Āvāha and Prativāha were the sons. The excellent lady Vasudevā was her daughter.
113. Two sons who were the delighters of the family and who resembled Devas were born to the daughter of Ugrasena and Akrūra. They were Devavān and Upaḍeva.
114-115. Citraka begot three sons. Pṛthu, Vipṛthu, Aśvagrīva, Aśvavāha, Supārśvaka, Gaveṣaṇa, Ariṣṭanemi, Aśvāsya, Suvarmā, Varmabhṛt, Abhūmi and Bahubhūmi. Śraviṣṭhā and Śravaṇā were his daughters.
116. The daughter of the king of Kāśī bore four sons to Satyaka viz.—Kukura, Bhajamāna, Śuci and Kambalabarhiṣ.
117. Vṛṣṇi was the son of Kukura; Kapotaroman was the son of Vṛṣṇi and Viloman was his son.
118. Andhaka was his son. It is well-known that he was a scholar and friend of Tumburu. Another name of his viz. Candanodakadundubhī1 is also famous.
119-120. Abhijit was his son and from him was born Punarvasu. The excellent king performed a horse-sacrifice for obtaining a son. In the course of the holy rite of Atirātra, Punarvasu was born from the midst of assembly. Therefore, he became later on a great scholar, a liberal donor, a performer of sacrifices and one conversant with piety and virtue.
121. Thereafter, it is said, two more children were born to Abhijit viz. Āhuka and Āhukī.2 They were the most excellent ones among intelligent persons and they were well-renowned.
122-124. They cite these verses in regard to Āhuka:—“He had ten thousand chariots having the rumbling sound of the cloud. They were fully equipped with Upāsaṅgas (quivers) Anukarṣas (axle-trees), banners and Varūthas protecting ledges).1 2 722 723
(In his land) there was no one uttering a lie, refraining from the performance of sacrifices or not giving thousands of coins. No one was unclean. No one was unrighteous, lean or devoid of scholarship.”
We have heard that Dhṛti was the son of Ārdraka (?) (rather Āhuka—Vā. P. 96. 123).
125-128. (Defective partially). With this retinue Āhuka, the unrivalled, marched towards the eastern quarter displaying eighty lakhs of horses very young in age. Thereby he surpassed king Bhoja (although he had as many) elephants. (In this compaign he gained) twenty-one thousand ropes made of silver and gold for binding elephants.
An equal number of thousand (of bells of elephants) of king Bhoja in the northern quarter made tinkling sound on his conquest.
Āhuka gave his sister Āhukī in marriage in the land of Avanti (i.e. to a Prince of Avanti).
Two sons were born to the daughter of the king of Kāśī and Āhuka.
129. They were Devaka and Ugrasena. Both of them were on a par with those born of divine womb. Heroic sons comparable to the Devas were born to Devaka.
130. They were Devavān, Upadeva, Sudeva, and Devarakṣita. They had seven sisters. He gave them to Vasudeva in marriage.
131-132. They were Dhṛtadevā, Upadevā, Devarakṣitā, Śrīdevā, Śāntidevā, Sahadevā and the youngest of all of them viz. Devakī. She had a charming appearance.
Ugrasena had nine sons. Kaṃsa was the eldest among them.
133-136. They were Nyagrodha, Sunāman, Kaṅka, Śaṅku, Subhūmi, Sutanu, Rāṣṭṛapāla, Yuddhatuṣṭa and Tuṣṭimān.
They had five sisters viz. Kaṃsā, Kaṃsavatī, Sutanu, Rāṣṭrapālī and Kaṅkā.
Ugrasena had a large number of children. Thus the scions of the race of Kukura have been recounted.
A man who remembers this race of Kukura having many members of unlimited strength and prowess, makes his own family extensive with many children.
Vidūratha was the son of Bhajamāna. He was the most important among chariot-warriors.
137-138. Śūra was the son of Vidūratha. He became the king of kings. Very powerful sons were born to Śūra viz. Vāta, Nivāta, Śoṇita, Śvetavāhana, Śamī, Gadavarman and Nidānta. Indeed, he was a conqueror of his foes.
139. Pratikṣatra was the son of Śamī. Svayambhoja was the son of Pratikṣatra. Hṛdika was the son of Svayambhoja.
140-141. Hṛdika had ten sons of terrible exploits, Kṛtavarman was the eldest among them. Śatadhanvan was a son in the middle. (The others were) Devabāhu, Subāhu, Bhiṣak, Śvetaratha, Sudānta, Adhidānta, Kanaka and Kanakodbhava.
142. A scholarly son named Kambalabarhis was born to Devabāhu. Asamaujas was his son. (Another son) Susamaujas was very famous.
143. Kṛṣṇa gave Sucandra and Vasurūpa (as sons in adoption) to Asamaujas of whom no son was born.
Thus the Andhakas are remembered (have been recounted).
144. He who repeats the names of and glorifies this race of Andhakas every day, attains an extensive family of himself. There is no doubt in this matter.
145. Śūra begot Devamīḍhvan (Devamīdhuṣa) of Aśmakī. Ten persons were born of Māriṣī from Śūra. Māriṣī belonged to the Bhoja family.
146-148. Vasudeva of mighty arms was born at the outset. He is known as Ānakadundubhi because when he was born a loud report of Dundubhi (War drum) was heard in the sky.
There was the loud sound of Ānakas (a type of war-drum) too in the sky. There was no one on a par with Vasudeva in the entire world of men in regard to the handsomeness of features.1 He was the foremost among all
1. Vasudeva’s unparalleled handsomeness is recorded not only in Brahmanical Purāṇas but in Jaina works also. According to Jaina records, Vasudeva was banished by his father, as complaints were lodged by the citizens about the seductive effect of his beauty on their women. A work called Vasudeva Hindi (600 A.D) an authentic version of the (Paiśācī) Bṛhatkathā of Guṇāḍhya—makes Vasudeva (instead of Naravāhanadatta) a hero whose wonderings were a marriage-campaign.
men of the Earth. His splendour was like that of the Moon.
149-152. The following were born after him viz. Devabhāga, Devaśravas, Anādhṛṣṭi, Vṛka, Nandana, Sṛñjaya, Śyāma, Śamīka and Gaṇḍūṣa. They had five excellent ladies as their sisters. They were Pṛthā, Śrutadevā, Śrutakīrti, Śrutaśravās and Rājādhidevī. These five were mothers of heroic sons. Śūra gave his daughter Pṛthā to Kuntibhoja by way of adoption. Hence, Pṛthā became the daughter of Kuntibhoja. She is remembered by the name Kuntī. Pāṇḍu, an important heroic scion of the family of Kurus, took her as his wife from him.
153-154. Thereafter, Pṛthā gave birth to three sons whose splendour was on a par with that of the three fires. They were heroes without compeers in the world. They had the prowess and exploit comparable to that of Indra.
Pṛthā gave birth to the son Yudhiṣṭhira from Dharma, Vṛkodara (i.e. Bhīma) from the wind god Māruta and Dhanañjaya from Indra.
155. This is well known that the Aśvins were born of Mādravatī. Nakula and Sahadeva were endowed with beauty of form, inherent strength and other good qualities.
156. The heroic son Dantavakra of great strength was born to Śrutadevā from Vṛddhaśarman the king of Karūṣa.
157. Santardana, the powerful one, was born to Śrutakīrti from the prince of Kekaya. Similarly, another pair of very powerful princes named Cekitāna and Bṛhatkṣatra were also born.
158-160. The brothers Vinda and Anuvinda who were very powerful were born of the prince of Avantī (? as sons of Rājādhidevī). Śiśupāla, the prince of Cedi, was born of Śrutaśravā as the son of saintly king Damaghoṣa. His manliness is well-known. Formerly, he had been the tenheaded
(Rāvaṇa), the suppressor of foes. He was the younger brother of Vaiśravaṇa and Kumbhakarṇa had been his younger brother.
Thirteen excellent ladies were the wives of Vasudeva.
161-163. They were Pauravī, Rohiṇī, Madirā, Bhadravaiśākhī and the fifth one Sunāmnī. (These were perhaps the earlier wives). Then Sahadevā, Śāntidevā Śrīdevā, Devarakṣitā, Dhṛtadevā, Upadevā and Devakī the seventh one—these too were his wives. The thirteenth one was Sugandhā. (Besides these) Vanarājī and two other attendant ladies became his wives.
Rohiṇī and Pauravī were the younger sisters of Bāhlīka.
164-165. Rohiṇī of excessive magnificence and fortune was the eldest and the most beloved wife of Ānakadundubhi. She gave birth to eight sons out of whom Rāma (Balarāma) was the eldest. (The other sons were) Sāraṇa, Śaṭha, Durdama, Damana, śubhra, Piṇḍāraka, Kuśītaka. A daughter called Citrā was also born to her.
166-168. Niśaṭha and Ulmuka were very famous. They were born as the sons724 of Rāma. Similarly, Pārśvī, Pārśvamardī, Śiśu, Satyadhṛti and Mandabāhyā were also the sons of Rāma.
Girika, Giri, Śulkagulma, Atigulma and Daridrāntaka were the sons of Sāraṇa. He had five daughters too. Understand them by their names. They were Arciṣmatī, Sunandā Surasā, Suvacā and Śatabalā. These were the daughters of Sāraṇa.
169-170. Bhadrāśva, Bhadragupti, Bhadraviṣṭa Bhadrabāhu, Bhadraratha, Bhadrakalpa, Supārśvaka, Kīrtimān and Rohitāśva were the sons of Śaṭha.
171-172. Abhibhūta was the son of Durmada (? Durdama). The above are remembered as the persons born of the family of Rohiṇī.
Nanda, Upananda, Mitra, Kukṣimitra, Bala, Citra, Upacitra, Kṛtaka, Tuṣṭi and Puṣṭi—these were the sons of Madirā. They were born to Vasudeva of Madirā.1
173. Bimba, Upabimba, Sattvadanta and Mahaujas—these four persons of great strength are well known as the sons of Bhadrā (?)
174-175. Śauri (i.e. Vasudeva) begot of Vaiśālī (?) (Vaiśākhī) the excellent son Kauśika. The following six sons were born of Devakī to Śauri viz. Suṣeṇa, Kīrtimān, Udarṣi, Bhadrasena, the fifth one Ṛjudāya or Bhadradeva, the sixth one Kaṃsa.
176. In these circumstances, Viṣṇu, the lord of worlds, became Prajāpati once again (being born) as the long-lived Kṛṣṇa.
177. Subhadrā, who used to speak pleasantly well (Bhadrabhāṣiṇī) was born subsequent to Kṛṣṇa. This lady who delighted the family of Vṛṣṇi became well renowned later as Kṛṣṇā and Subhadrā.
178-179. The great warrior Abhimanyu was born of Subhadrā to Pārtha (i.e. Arjuna). Understand by their (individual names, those sons of great heroism, who were born, of those seven highly fortunate wives of Vasudeva.
Pūrva and others were born of Vasudeva as the sons of Sahadevā.
180. Śāntidevā gave birth to Janastambha the illustrious scion of the family of Śauri.
Āgāvaha the noble-souled one was born of Vṛkadevī (?)
181-182a. A son named Mandaka was born to Śrīdevā.
Devarakṣitā gave birth to two sons viz. Upāsaṅga and Vasu.
Thus there were ten sons of his. Kaṃsa got them also killed.
182b-183. Śiśirāvatī (?) gave birth to these noble-souled sons viz.—Vijaya, Rocana, Vardhamāna and Devala.
The seventh wife, the daughter of Devaka gave birth to the highly prosperous son Gaveṣaṇa of good name, who fought in a wonderful manner during the battle.
184-186. O Brāhmaṇa, formerly while moving about in the urban parks and forests, Vasudeva begot of the Vaiśya lady Śraddhādevī the son Kauśika who was economical.
Sugandhī and Vanarāji were (sec V. 163) also the wives of Śauri.
Puṇḍra and Kapila were the sons of Sugandhī. Of these two Puṇḍra became a king and Kapila went to the forest.
187. To the other lady, a powerful heroic son of Vasudeva was born. He was the Niṣāda (forester) named Jara (?). He was the foremost archer.
188. Mahābhāga was the famous son of Devabhāgya (in V. 149 Devabhāga).
They call the son born of Devaśravas as one honoured by scholars.
189. Anādhṛṣṭi begot of Aśmakī, a powerful son Śrāddhadeva. He was a destroyer of enemies. All his enemies had receded from him.
190. Ekalavya, the highly lucky son, was born to Śrāddhadeva. He was brought up by Niṣādas (foresters) and so he was well-known as Naiṣādi.
191. With pleasure Kṛṣṇa gave his sons Cārudeṣṇa and Sāmba for adoption, to Gaṇḍūṣa who had no children. These two sons were well up in the use of arms. They were endowed with highly laudable characteristics.
192-194. Ranti and Rantipāla were the two sons of Nandana.
Vasudeva, the son of Śūra, who was valorous gave his heroic sons Saumi and Kauśika to Vṛka who had no sons.
Dhanus and Virajas were the two sons of Sṛñjaya.
Śyāma had no children. Śamīka went to the forest treating his status of being born of the family of Bhoja with contempt. He secured the status of a Rājarṣi (a royal sage).
195. He who duly observes holy rites and reads this story of the birth of Kṛṣṇa or narrates it to a Brāhmaṇa, shall obtain great happiness.
106. Kṛṣṇa, the lord of the Devas, the Prajāpati (lord or procreator of subjects) who was originally Lord Nārāyaṇa, was born among human beings for the sake of sport.
197. The lotus-eyed lord was born to Devakī and Vasudeva on account of their previous austerities. The lord had four arms and was endowed with divine beauty, charm and splendour.
198. The lord who was originally Avyakta (Unmanifest) exhibited his characteristics clearly. The holy lord. of Yogic powers came to light as Kṛṣṇa in a human form.
199. It was Nārāyaṇa who turned what is Avyaya (the imperishable) into Vyaya (the perishable one i.e. the body of Kṛṣṇa). After becoming Hari (i.e. Kṛṣṇa), Nārāyaṇa resumed his original Sanātana (eternal) status.
200-203a. (Partially defective text). The lord had created Prajāpati (god Brahmā) the primordial Being from a lotus. The lord well-known as Viṣṇu became the younger brother of Indra after being born as the son of Aditi. Devas propitiated the omnipresent Lord for being born as the son of Aditi.
The family of intelligent Vasudeva born in the race of Yayāti became sacred and holy, because lord Nārāyaṇa took his birth therein for the sake of killing Daityas, Dānavas and Rākṣasas.
203b-206. While Janārdana incarnated, the oceans trembled and agitated, the mountains shook, and the sacrificial fires of Agnihotra blazed. Auspicious and lucky winds blew. Dust particles became settled down. The luminaries shone all the more brightly.
The asterism on the day when Janārdana was born was Abhijit by name. The night is called Jayantī (the 8th of the dark half of Śrāvaṇa, the asterism Rohiṇī rising at mid-night). The Muhūrta (auspicious period of 48 minutes) was Vijaya by name.
Hari the eternal, unmanifest lord Nārāyaṇa became Kṛṣṇa.
207. Causing delusion to the subjects through his Māyā (illusive Power), the lord incarnated and the lord of the Devas (i.e. Indra) caused shower of flowers from the sky.
208. With words full of auspicious purport and significance, thousands of great sages, along with the Gandharvas eulogised and prayed to Madhusūdana.
209-211. On seeing his son born at the night and on observing the characterisic curl of hair on the chest called Śrīvatsa, Vasudeva thought in his mind that it was Adhokṣaja
(Viṣṇu) himself on account of the divine characteristic marks.
Vasudeva said to him—“O lord withdraw this divine form. O beloved one, I am afraid of Kaṃsa. Hence, I say like this.
My sons of wonderful appearance, your elder brothers have been killed by him”.
On hearing the words of Vasudeva, the lord withdrew his divine form.
212. Being permitted by the lord, the father took him to the abode of Nanda the cowherd (who was staying) in the house of Ugrasena and handed him to Yaśodā.
213. Yaśodā and Devakī had become pregnant at the same time. Yaśodā was the wife of Nandagopa, the head of cowherds.1
214. A girl was born to Yaśodā in the very night when the lord was born as Kṛṣṇa in the family of Vṛṣṇis.
215. Guarding the son born to him, Vasudeva of great fame, handed over his son to Yaśodā and took the girl with him.
216-218. After giving the child to Nandagopa, he requested “Protect this (child). This is your son. Everything will be auspicious unto the Yādavas. This is the child of Devakī. He will remove all my distresses.”
Ānakadundubhi (Vasudeva) then intimated to the son of Ugrasena (i.e. Kaṃsa)—“This is a daughter of very auspicious and splendid characteristics.”
Kaṃsa was not at all aware, that a son had been born to his sister.
219. The evil-minded (Kaṃsa) handed the girl back (to Vasudeva) and said with pleasure—“She is my daughter in the same way as yours. There is no doubt in this. O heroic one, I will not kill her. Let her go wherever she pleases”.1 2 725 726
220-222. Honoured in the ancestral abode of the Vṛṣṇis that girl grew up very well. The gentle lady (Devakī) joyously brought up the goddess like her own son. Thus the people say that Prajāpati himself was born as Kṛṣṇa in this manner. It is for the protection of Keśava that she was born.
The Yādavas will respect and honour her with concentration of mind. The lord of the Devas with divine body, Kṛṣṇa himself had been protected by her.
223. Wherefor did the Bhoja king Kaṃsa kill the infant sons of Vasudeva? It behoves you to clarify this.
224-225. Listen why the foolish-minded Kaṃsa killed the sons of Vasudeva when they were born due to fear of the powerful Lord—why Kṛṣṇa was taken away elsewhere as soon as he was born and how Govinda, the supreme person, was brought up along with the cows.
226. At the marriage of Devakī and Vasudeva the intelligent Kaṃsa acted as the charioteer. At that time he was the crown-Prince.
227. Then in the sky rose the speech of some incomprehensible person. It was a divine speech. It was very loud and witnessed by the people of the world merely because the name of Kaṃsa was uttered by it.
228. “O Kaṃsa, out of affection, you are taking your sister by means of a chariot. The eighth child of that lady shall be your killer”.
229. On hearing that aerial voice, Kaṃsa, the foolish one, became distressed. He drew his sword and became intent on killing her.
230. The Valorous Vasudeva of great power said to Kaṃsa the son. of Ugrasena, out of friendship or love.
231.—“O scion of the family of Yādavas, you are a Kṣatriya and it does not behove you to kill a woman. In this matter (under reference) a certain remedy has been found out by me.
232. O lord of the Earth, I shall hand over to you the eighth son that will be born of her. With him, you can do what you deem proper.
233. O munificent one, do not behave now in the way you wish.
Or, as another alternative, I shall bring unto you all the children (born of her) severally (i.e. as and when they are born).
234. In this manner, O excellent one among men, this aerial voice too will not be erroneous”.
On being told thus and consoled, he accepted the suggestion then.
235. On regaining hiṣ wife, Vasudeva became delighted. The foolish-minded Kaṃsa of evil deeds killed his sons.
236-337. Who is this Vasudeva who begot Viṣṇu whom he addressed as “O dear one”? Who is this renowned Devakī who bore Viṣṇu in her womb? Who is Yaśodā of great reputation who brought him up? Who is this Nandagopa?
238. Puruṣa became Kaśyapa and Aditi was his beloved Prakṛti. Kaśyapa was a part of Brahmā and Aditi that of Pṛthivi (the Earth).
239-240. Nanda is reputed as Droṇa and Yaśodā was Dharā1.
The mighty lord made the desires of Devakī flourish and entered a human body. The lord thus walked over the earth. The lord of Yogic soul caused delusion unto all living beings by means of his Yogic Māyā.
241. When Dharma (Virtue) became lost, Viṣṇu himself was born in the family of Vṛṣṇi in order to re-establish Dharma and annihilate Asuras.1 727
242-244. (Defective text) Rukmiṇī was the daughter of the king of Vidarbhas. Satyā was the daughter of Nagnajit. Satyabhāmā was the daughter of Satrājit. (These were the wives of Kṛṣṇa). Jāmbavatī, Rohiṇī (? prob. Lakṣmaṇā) Śaibyā and sixteen thousand other gentle ladies were also the blessed wives of Kṛṣṇa.
Fourteen groups of Apsaras (celestial women) have already been mentioned before. Indra held council with the Devas and the important ones were sent here for the sake of becoming the wives of Vāsudeva. They were born in palaces (rich families).
245-246. These prosperous and lucky ones are well known as the wives of Viṣvaksena.
The sons of Rukmiṇī were:—
Pradyumna, Cārudeṣṇa, Sudeva. Śarabha, Cāru, Cārubhadra, Bhadracāru and Cāruvidya. There was a daughter named Cārumatī.
247-248. The sons of Satyabhāmā were Sānu, Bhānu, Akṣa, Rohita, Mantravid, Jara, Andhaka, Tāmracakra, Saubhari and Jarandhara. Four sisters were born of the Garuḍa-emblemed lord (i.e. Kṛṣṇa) viz. Bhānu, Saubharikā, Tāmraparṇī and Jarandharā. Listen, to the children of Jāmbavatī.
249-250. Bhadra, Bhadragupta, Bhadracitra and Bhadrabāhu were the sons of Jāmbavatī1. The daughters were famous by the names of Bhadravatī and Sambodhanī. These should be known as the children of Jāmbavatī.
251. Saṅgrāmajit, Śatajit and Sahasrajit—these were glorified as the sons of Viṣvaksena born of Sudevī.
252. The children of the daughter of Nagnajit were these—viz. Vṛka, Vṛkāśva, Vṛkajit, Mitrabāhu and Sunītha were sons. Vṛjinī, the excellent lady, was her daughter.
253. These and others constitute thousands of sons. Understand that it is mentioned that Vāsudeva’s sons were about a million.
254. Eighty thousand among them were great heroes and experts in war.
Thus the race of Janārdana has been duly recounted to you all.
255. Bṛhatī was the wife of Pūru. So also Sumadhyā and Sugati. She (? Bṛhatī) was the daughter of the noble-souled Bṛhaduktha, son of Śini.
256. Thereof her sons viz. Ānanda, Kanaka and Śveta were well-known. They shone splendidly in battles. She had a daughter also named Śvetā.
257. Citra, Śūra and Citraratha were the sons of Agāvaha. Citrasena was his son. He had a daughter Citravatī
258. Tumba had two sons viz. Tumba (?) and Tumbavarcas.
Vajrāra and Kṣipra were the sons of Upāsaṅga.
259. Bhūrīndrasena and Bhūri were the sons of Gaveṣaṇa.
Sudhanus was his (?) son born of the daughter of Yudhiṣṭhira.
260. Kāśyā (Princess of Kāśī) bore five courageous and strong sons to Sāmba. They are glorified as five shining heroes beginning with Satya.
261-262. The grandsons of the noble-souled Yādavas were three crores in number. The entire family and those who stay in the family are under the protection and the lordly authority of Viṣṇu. Suras and human beings are bound by those who abide by his behests.
263. Those powerful Asuras who were killed in the battles between the Devas and Asuras are born here among human beings. They harass human beings.
264. It is for annihilating them that they are born in the family of Yāḍavas. A hundred branches of the family of the noble-souled Yādavas were born.
265. Thus the progeny of Vṛṣṇis has been glorified succinctly and in detail. That must be glorified by one who is desirous of achievement of fame.
1-3. Understand the Devas with human appearance and descent who are being glorified.
Saṅkarṣaṇa, Vasudeva, Pradyumna, Sāmba and Aniruddha—these five are glorified as the five heroes of the race (of Vṛṣṇis).
The seven sages, Kubera, Yajña, Maṇivara, Śālūki, Nārada, the learned Dhanvantari, Nandins, Mahādeva, Sālaṅkāyana and Viṣṇu, the primordial God, along with these gods (Saṅkarṣaṇa etc.) (? are the Devas with human descent).
4. What for was Viṣṇu born? How many Sambhūtis (births or incarnations of Viṣṇu) are remembered? How many of them are to occur in future? How many are the manifestations of the noble-souled one?
5. What for is he born again and again in excellent families of Brāhmaṇas and Kṣatriyas among beings. Recount it to us who (being inquisitive) enquire about it.
6-7. We wish to hear in detail about the activities of intelligent Kṛṣṇa, the destroyer of enemies. Kindly narrate duly the activities in the proper order. So also mention what are the manifestations of ṭhe lord.
8-1 la. It behoves you to recount to us, O beloved one, h is descent and source of origin. Why did Lord. Viṣṇu, the annihilator of enemies, who was among gods (and had the status of God) was born in the family of Vasudeva? How did the intelligent one attain the status of the son of Vasudeva? Why did he leave the holy Devaloka (world of the gods) inhabited by the meritorious immortal ones and come down here to the mortal worlds?
Hari who is the leader of the Devas as well as human beings, is the source of origin of god Brahmā (the creator of
the world). Why did he make his divine self permeate a human form?
11b-13a. It is he alone who makes the mental cycle (manomayaṃ cakram) of human beings revolve and function. How is it that he, the most excellent among the wielders of discus, decided to be born among human beings.
It is he who accords protection all times to the Universe. How did that lord Viṣṇu come to the Earth and functioned as a protector of Cows?
13b-l4a. He is Bhūtātmā (the immanent Soul of all living beings). It is he who created and sustained the Mahābhūtas (the great elements). He is Śrīgarbha (having glory and splendour within). How was he accommodated in the womb by a woman walking over the Earth (i.e. ordinary human being)?
14b-16. It is he by whom the Devas had been made glorious and prosperous after conquering the worlds) one after another) in due order. The paths (i.e. diverse forms of activity worldly as well as spiritual) of the world have been established by him. A body that took three steps (traversing the three worlds within them) was assumed by him (in the Vāmana incarnation). This most excellent god handed over the earth conquered by him (from Bali) to gods again.
Hiraṇyakaśipu the demon of yore, possessing great prowess had been killed by him after adopting a leonine body and dividing it into two (as half-man-half-lion).
17. It is that all-pervaḍṃg lord became the submarine fire called Aurva and Saṃvartaka. Stationed in the nether-worlds and within the ocean, he drank the Havis offerings in the form of water.
18. In the different Yugas, they (the learned sages) call him the lord with a thousand feet, a thousand rays, a thousand forms) and a thousand heads.
19. It is from his navel as holy as the sacred Araṇī (the piece of wood used for kindling sacred fire by attrition that the abode of Pitāmaha (the creator Brahmā) took its origin when the whole world was a vast ocean. It was a Paṅkaja (lotus) but not born of any Paṅka (mud).
20-21a. It is he by whom all those Daityas were killed in the battle called Tārakāmaya (the war caused by the abduction of Tārā by Candra) after adopting a body consisting of (the essential spirit of) all Devas and holding all sorts of weapons. Kālanemi who was arrogant on account of his great prowess, was killed by him.
21b-c. It is he who after resorting to his eternal Yoga, and enveloping everything in the dense darkness (after deluge) lies down (in his Yogic slumber) in the northern areas of the milky ocean, the veritable ocean of nectar (or from which nectar was churned out).
22. Formerly, on account of the intensity of her austerities, Aditi, who is an Araṇī (i.e. source of origin) of the Suras (gods) accommodated in her womb the lord as well as Indra. It was the lord who kept the group of Daityas very much, under check and restraint by the miscarriage of pregnancy (i.e. Daitya women became afraid of the lord so much so that they had abortions).
23. It was the lord who made Daityas lie down in water after making the regions (and worlds) the abodes of people, and after making Devas the shining residents of Heaven, he made Indra the lord of Suras.
24-29a. It was the lord who created all types of sacrifices and the necessary adjuncts thereof. He duly created the sacred fires of Gārhapatya and Āhavanīya and the monthly Śrāddha rite of Anvāhārya. He created the various adjuncts of sacrifice such as the Vedī (Altar), the Kuśa grass, the Sruvā (holy ladle), water for consecrating (Prokṣaṇīya etc.), the Śruta (holy texts and Mantras) and the Āvabhṛthya (holy water for purificatory bath at the conclusion of a sacrifice.
Then he created sages who offered shares in the oblations in the fire for gods in the sacrifice (shares in the oblations). He made the Suras the partakers of Havya, and the Pitṛs the partakers of Kavya. He made persons deserving enjoyment through the holy rite of Yajña. It is the lord himself who is termed Yajña in the course of the holy performance of Yajña.
He created the requisite materials of Yajña such as the Yūpas (sacrificial posts), Samits (holy twigs) Sruvā (sacred ladle), the Soma (the creeper as well as juice), the Pavitra (the sacred ring of Kuśa grass with a projecting tail) and Paridhis (the holy twigs of Palāśa etc. laid around the sacrificial fire). He created the sacrificial fires, the Sadasyas (the members of the holy assembly), the Yajamānas (performers of sacrifices), the Udgātṛs (those who sing Sāman Mantras and hymns) and others. He created excellent sacrifices such as Aśvamedha (horse sacrifices) and Rājasūya (imperial consecration) etc. of diverse kinds. By means of the Pārameṣṭhya (concerning Brahmā) holy rite he sustained the worlds and Yajñas.
29b-33. Many things have been created by the lord who is the immanent soul of all the groups of living beings—Kṣaṇas, Nimeṣas, Kāṣṭhās and Kalās (all units of time), the three periods of time (past, present and future), Muhūrtas (periods of 48 minutes), Tithis (lunar days), months, days, years, seasons, the auspicious Yogas of time, the three kinds of Pramāṇa (means of valid knowledge), the span of life, fields, strength, the beauty of form, the intellect, heroism, the ability to comprehend holy texts and three Vidyās (lyres), the three holy fires, the three units of time (past, present and future), the three holy rites, the three Mātrās (measures of times) the three Guṇas (i.e. Sattva, Rajas and Tamas) and the lords of the world have been created by some means or other. All the groups of Bhūtas (living Beings, Elements) have been created.
34. It is the lord who unifies moments, and sports by means of his age-old Yogic power. He is the leader of arrivals and departures (all sorts of movements and transits). He is the lord present everywhere in diverse ways.
35. He is the goal unto those who are endowed with piety. He is inaccessible to those of evil rites. He is the origin of the system of four castes and the protector of the same.
36-38. He is conversant with the four types of Vidyās (viz. Ānvīkṣikī, Trayī, Vārtā and Daṇḍanīti). He is the support of the four Āśramas (stages of life). He is the interstice of the quarters, Ether, Earth, waters, wind, fire, the two luminaries viz. moon and sun, he is
identical with the lords of Yugas as well as the night-wanderers (demons?). He is reported as the greatest lord in the Vedas. He is spoken of as the greatest austerity. It is he whom they call the greatest one beyond darkness. He is the greatest one possessed of the Supreme Soul. He is the lord who is the foremost among Ādityas. He is the lord who is the cause of destruction of the Daityas,
He is the god of death during the closing periods of the Yugas and he is the annihilator of the destroyers of the worlds.
39-41. He is the bridge (or boundary) among bounds of the worlds (?); he is the holy sacrifice among those of middling holy rites. He is the Vedya (one who is to be known) to the scholars in Vedic lore. He is the lord of those who are of powerful souls. To the living beings, he is like the Soma (Moon). To those of fiery splendour he is like fire. Among human beings he is the Manu. He is the penance of sages, performers of penance. To those who are contented with good behaviour he is modesty, he is the splendid grandeur of those possessing glorious splendour.
42-44. He is the Vigraha (Body) of all the embodied beings. He is the velocity of those who are in speed (?)
Blood takes its origin from Rasa728 (a vital fluid constituent of the body) and it is said that the flesh originates from blood.
The source of fat is from the flesh. It is defined that the bone originates from the fat. From the bone the pith and marrow take their origin and the origin of Semen is from the marrow.
45-46. (?) Foetus originated from semen virile through its assimilative rasa—bodily fluid. It is there that water is mixed initially (?). This is called the Saumya Rāśi. The foetus1
that is solidified [lit. born of Aśman, stone-solid] is called the second Rāśi. One should know that semen is of the nature of Soma and Menstrual blood is of the nature of fire.
47. These two Evolutes follow Rasa. In the Semen the moon and the fire are present. Semen belongs to the category of Kapha (a humour in the body) and Menstrual blood shall be in the category of Pitta (Bile, a humour in the body).
48. The place of Kapha is the heart. Pitta settles in the navel. The heart is in the middle of the body. It is remembered as the abode of the mind.
49. The navel is fixed in the belly and it is there that the shining gastric fire is present. Mind should be known as Prajāpati and Kapha is considered to be Soma.
50-51. Pitta is remembered as Agni (fire). Thus Universe is here of the nature of fire and the Moon.
52. The five vital airs are Prāṇa, Apāna, Samāna, Udāna and Vyāna. The vital air Prāṇa moves round developing the great soul.
53. Apāna develops the lower body. Udāna develops half of the soul, Vyāna is so called because it is scattered (i.e. spreads all over the body). Samāna is present in every Joint.
54-57. It then gets access to the element through the sense organs.
The five elements are Pṛthivi (earth), Vāyu (wind), Ākāśa (either), Āpaḥ (water) and the fifth one fire. These elements permeate the sense organs and begin their respective activity.
They call the physical body Pārthiva (having the characteristics of the element Pṛthivī).
The vital airs have the characteristics of wind. The pores of sense-organs have Ether as their source of origin.
It is from water element that there is liquid formation in the body. The fiery element is present in the eyes. Hence, these apertures are remembered after the names of elements.
It is to the virility of the supreme lord that these sense-organs function gathering their own respective objects.
Thus the eternal single Puruṣa creates all these.
58. How did Viṣṇu attain the state of being a man in this mortal world? O intelligent one, this is our doubt. This is a great wonder, a miracle.
59. He is the ultimate goal of all who attain their goal. How did he assume a human body? We wish to hear about the activities of Viṣṇu in due order.
60-61. Viṣṇu is the greatest miracle. He is mentioned so by even the lords of Devas.
O highly intelligent one, recount to us the origin (i.e. incarnation) of Viṣṇu which is very wonderful.
Let this wonderful and pleasing episode be narrated. Kindly recount the manifestations of the noble-souled one whose strength and prowess is well-known. The inherent power of Viṣṇu who has become miraculous on account of his activities is to he described here.
62-64. I shall recount unto you the manifestation of the noble-souled lord. I shall tell you. how the lord of great penance incarnated among human beings on account of the course of Bhṛgu, due to his fault of killing the wife of Bhṛgu. During the final periods of Yugas, he takes birth for the accomplishment of the task of the Devas. Understand the details of the divine person of Viṣṇu even as I recount.
65. When the yuga-dharma (the devout activities peculiar to a Yuga) becomes reversed, when the time becomes slack and ineffective, the lord is born among human beings in order to establish Dharma (Virtue). (These incarnations are) due to the curse of Bhṛgu brought about by the Devas and Asuras.
66. How did the lord become subject to this utterance—“brought about by the Devas and Asuras”. This we wish to understand. What for and how did this incident of the Devas and Asuras take place.
67-71. Understand all of you how this incident (of tussle between Devas and Asuras came about, even as I narrate the same.
Formerly, the Daitya (named) Hiraṇyakaśipu used to rule over the three worlds. Later on, the kingdom in the three worlds was presided over by Bali in due order.
There was great friendship between the Devas and Asuras. For a full period of ten Yugas, the universe was uninterrupted.
The Devas and Asuras used to abide by the behests of those two. But when Bali was bound over, a very terrible tussel arose. This caused horrible devastation to both Devas and Asuras. For the Dvīpas, many battles took place between them.
72. In this Varāha Kalpa, twelve ending with Saṇḍāmarka are remembered.729 Even as I recount them listen to them succinctly by their names.
73. The first battle was fought by Narasiṃha (originating from the Man-lion incarnation of Viṣṇu). The second one (by) Vāmana (originating from the incarnation as a Dwarf). The third one is Varāha (originating from the Boar-incarnation of Viṣṇu) and the fourth battle (took place at the time of churning of the ocean of milk for the sake of nectar.
74. The fifth battle was a terrible one named Tārakāmaya caused by the abduction of Tārā by Candra. The sixth of those battles was (known as) the Āḍībaka and Traipura war is remembered as the seventh.1
75. Andhakāra is the eighth one among them. Dhvaja is remembered as the ninth. Vārtra (pertaining to Vṛtra) is the tenth horrible battle. Halāhala is remembered as the battle thereafter (i.e. the eleventh).
76. Kolāhala, another terrible battle is remembered as the twelfth among them.
Hiraṇyakaśipu, the Daitya, was killed by Narasiṃha.
77-78. When the three worlds were measured up (by Vāmana’s three steps) Bali was bound over by Vāmana. When the groups of the Devas were rejected, Hiraṇyākṣa was killed in a dual combat. That Daitya who had great strength and virility and who had never been defeated, was split into two by Varāha (Boar) with his curved teeth.
79-80. Prahlāda was defeated by Indra in the battle that followed the churning of the ocean for the sake of nectar Virocana who was the son of Prahlāda and who always attempted to slay Indra was killed by Indra himself by means of his exploits in the Tārakāmaya battle.
That Jambha who secured the boon of Avadhyatā (state of not being killed) from god Śiva along with special miraculous weapons was killed in the sixth battle by Viṣṇu in whom Indra had permeated.
81-83. When the Devas became incapable of enduring the great power of the Asuras, the demons were killed by Śiva in the course of Tripura battle.
Then Daityas, Asuras and Rākṣasas were conquered in the Andhakārika battle by the Devas and human beings. They merged with the manes.
With the help of Viṣṇu and magnified by him, Mahendra killed Dānavas along with Vṛtra, as they had joined together.
84-88a. In the battle called Dhvāja, Vipracitti who was accompanied by his younger brother, who was conversant with the Yogic practice and who had concealed himself by means of Māyā, was killed by Mahendra after penetrating a hundred thousand Dhvajas (banners).
In the battle Hālāhala, Vṛṣa (i.e. Indra) surrounded by the Devas conquered the Daityas and Dānavas who had gathered together.
In the battle called Kolāhala, Raji surrounded by the Devas conquered the Daityas.
In the course of Avabhṛtha (valedictory bath after a sacrifice) Ṣaṇḍa and Marka were conquered by the Devas (and therefore the Daityas too were conquered).
88b. Thus, the twelve great battles between the Devas and Asuras took place. These battles caused ruin to both, the Suras and Asuras. They were inauspicious to the common people.
89. Hiraṇyakaśipu shone as the king and ruler of the three worlds for ten crores of years increased by seven million and two hundred and eighty thousand years.
90. As a hereditary ruler Bali reigned for ten crores thirty million and sixty thousand years (i.e. 13 crores and 60 thousand years).
91. In the company of Rākṣasas, Prahlāda reigned victorious for as many years as the period of administration, of Bali.
92. These three were very famous as the Indras of the Asuras. They had great brilliance, strength and splendour.
The entire period of ten Yugas was under the Daityas.
93-95. Thereafter, Śukra cursed the realm extending to a period of ten Yugas. Then these three worlds of Bali were overrun by Mahendra.
When the kingdom of the three worlds of Prahlāda by inheritance was taken away by the efflux of time, it came over to the chastiser of Pāka (viz. Indra) by rotation.
Then the Yajña forsook the Asuras, and went over to the Devas. When the Yajña went over to the Devas those Asuras spoke to Śukra.
96. “Why has this happened? Even as we are widely awake, Yajña has abandoned our kingdom and gone to the Devas. We cannot stay here to-day. Let us enter Rasātala”.
97. On being told thus, Śukra became dejected. Consoling them with his words he said—“O Asuras, do not be afraid. I shall sustain you all by means of my spiritual brilliance.
98. Rainfall, medicinal herbs, Rasā (the world) and other things whatsoever—let all these things entirely remain with the Suras. The sin will be theirs (?)
99-101. “I shall give them all to you. It is being held up by me”.
Thereafter, on seeing the Asuras supported by the intelligent preceptor Śukra, Devas became excited and frightened. With a desire to be victorious, they held consultations ‘O, this preceptor is forcibly removing everything from us. Well, we shall hasten lest he should resuscitate and replenish them. After killing them forcibly in surprise attack we shall make the remaining ones go to Pātāla.
102. Thereafter, the excited Devas approached Dānavas and killed them. On being killed by them, Dānavas rushed to Kāvya himself.
103. On seeing them suddenly attacked by the Devas Kāvya protected the frightened sons of Diti from the Devas.
104-111. On seeing the Devas standing there steadily, Kāvya thought that it was fate. After meditating and remembering, the earlier happenings he said to Dānavas:—
“The entire area of the three worlds was conquered by Vāmana by means of three paces. Bali was bound over. Jambha was killed. Virocana was slain. The great Asuras were slaughtered by Suras in the twelve wars. Most of those who were very important were slain by means of different strategies. Only a very few of you remain now after the battle. I shall devise a plan for you. Let some period of time be waited for. I shall go to the lord Nīlalohita (i.e. Śiva), the great lord, for the sake of Mantra (holy spell etc.) and victory. The Hotṛ shall kindle and lit up the Fire by means of Mantras. It will burn. After returning here later I shall bless you all. Covered by means of bark garments, you do perform penance in the forest. The Devas shall not kill you till my return. After securing unrivalled and matchless Mantras from lord Maheśvara, we shall fight Devas once again. Thereby, you will attain victory”.
112-114. After consulting (one another) the Asuras said to the Devas:—“We all have laid down our weapons.
All of you can pass on to the worlds (i.e. occupy them). Covered with bark garments we shall perform austerities in the forest”.
On hearing these truthful worlds of Prahlāda, the Devas became delighted and free from ailments and worries. They returned. When the Daityas had drowned their weapons, they (the Devas) went back to their abodes whence they had come.
115-118a. Then Kāvya said to them—“Be patient to wait for some time without any undue enthusiasm for war. Be engaged in austerities. Time is the means of achieving your purpose. O Dānavas, stay in the hermitage of my father and wait”. After giving directions to the Asuras, Kāvya, approached Mahādeva, bowed down to him and said thus to the lord, the source of origin of this Universe:—“O lord, I wish to secure those Mantras which are not in the possession of Bṛhaspati. I want them for the sake of defeating the Devas and according freedom from fear to the Asuras”.
118b-120a. On being told thus, the lord said “If you wish to secure the Mantras, O Brāhmaṇa, observe the holy rite as instructed by me, remaining celibate and observing concentration and the purity of mind. With the head hanging down, if you inhale the smoke from the holy sacrificial pit for the full period of a thousand years, welfare unto you, you will secure the Mantra from me”.
120b-121. On being told thus by the lord of the Devas, Śukra of great power of penance, touched the feet of the lord and said, “Certainly, O lord, I shall observe the holy rite as I have been directed.
122-125. Thereafter, Kuṇḍadhara was employed by the lord as the person producing the smoke for him.
When Śukra had gone for the welfare of the Asuras, when he was staying near Maheśvara observing celibacy for the sake of Mantras, the Devas understood by means of their diplomacy that the realm (? weapons) had been laid aside by the Asuras.
The Devas attacked them at that vulnerable point, with
great anger. The Devas with Bṛhaspati as their leader took up weapons and rushed at the Asuras.
125. On seeing the Devas taking up the weapons once again, all the groups of Asuras rose up suddenly. They became frightened.
126-128. (They thought thus):—“When the weapons have been set aside, when freedom from fear has already been accorded, when our Ācārya (Preceptor) has undertaken holy-rites and observances, these Devas have abrogated (unilaterally) the agreement. They are desirous of killing their enemies”. (Then they told one another) “You are now devoid of an Ācārya. Welfare unto you. You had trusted them. We are all engaged in penance wearing bark garments and deer-skins. We are incapable of any action and are devoid of activities, properties and possessions. We arc not at all competent to conquer the Devas in a battle. Without being engaged in battle we shall seek refuge in the mother of the preceptor”.
129. Thereafter, those frightened Asuras resorted (to her). Freedom from fear (Assurance of protection) was granted by her to those frightened Daityas who sought freedom from fear.
130. Our seeing the Asuras being taken under her protection, the Devas pondered over their strength and weakness and then struck at the Asuras violently.
131. On seeing the Asuras being slain by the Devas, the infuriated gentle lady (the mother of the preceptor) spoke to them “I shall cause the destruction of Indra”.
132-133. With great agitation and fury, she paralyzed Indra quickly and went away from that place. On seeing Indra benumbed and immobilised, the Devas became frightened. On seeing Indra thus brought under control, the Devas ran off from that place like deluded ones.
When the groups of Devas had gone, Viṣṇu spoke to Indra:—
134. “Enter me, O lord of Suras,” said he. “Welfare unto you. I shall take you away”.
On being told thus, Indra entered Viṣṇu.
135-136. On seeing that Indra was saved by Viṣṇu, the gentle lady became furious and spoke these words:—“I shall burn you, O Indra with my power along with Viṣṇu, even as all the living beings witness the same. Let the power of my penance be seen”.
Those two Devas, Indra and Viṣṇu conspired thus on being attacked by her.
137-138. “How shall both of us get released together” said Viṣṇu to Indra.” Indra then said—“O lord, kill her before she burns us. I shall be particularly attacked. Kill this lady. Do not delay”. Thereupon Viṣṇu closely watched her and got ready for causing the death of that woman.
139-140. Thereafter, bearing in mind, that Indra was in trouble, lord the destroyer of the enemies of Suras, hastened Viṣṇu in his action. He wanted to be quicker than the mother of Kāvya who was also in a hurry. Viṣṇu was aware that what he was desirous of doing was a cruel deed. Becoming furious he pierced her head with his weapon and cut it into three parts.
141. On observing that horrible slaughter, of a woman his wife, Bhṛgu the powerful one became angry. Then, due to the murder of his wife, Viṣṇu was cursed by Bhṛgu.
142. “Since a woman who should not be killed has been killed by you, though you are conversant with what is righteousness, you will have to take birth among human beings for seven times”.
143. Thereafter on account of that curse the lord is born again and again among human beings here (in this world), for the welfare of all the worlds, whenever there is a destruction of piety and virtue.
144. After speaking to Viṣṇu, he himself took up the head and joined it to the body. After putting them together, he spoke these words:—
145-146. “I shall make you who have been killed by Viṣṇu actually regain your lost life. If the entire range of pious activities is known to me, if all virtuous holy rites have been performed by me, if I speak the truth, come back to life through the power of that truthfulness”.
That gentle lady was then resuscitated on account of his truthful statement.
147-149. After sprinkling her with cool water he said “Come back to life”. Then on seeing her get-up as though waking up from sleep, all living beings were surprised. Words and sounds of ‘Well-done’ of all living beings, of even invisible ones, echoed in the quarters.
150a. On seeing that noble lady resuscitated thus by Bhṛgu, even as all living beings were watching they thought that it was a miracle. On seeing his wife brought back to life by Bhṛgu who remained calm and composed, Indra was not at all happy. He became afraid of Bhṛgu.
150b-153a. Spending sleepless nights over this incident, Indra, the intelligent chastiser of Pāka, spoke to his daughter Jayantī, these words:—“This preceptor of Asuras is performing a severe penance for making the world devoid of Indra. Therefore, O my splendid daughter, I have been made very vexed and agitated although I am endowed with fortitude of mind. Go and honour him. Be alert and render service to him in various ways pleasing to his mind and dispelling his fatigue”.
153b-157a. That lady of splendid activities, Jayantī, the daughter of Indra, assumed a decent form and went to the preceptor who had undertaken an ordinarily unbearable holy observance. She carried out everything in accordance with what had been mentioned by her father. Speaking sweetly and using agreeable words, she used to praise him. She served him at the proper time, massaging his limbs and giving pleasure to the sense of touch.
Serving him thus in an agreeable manner, she stayed with him for many years.
When the austere holy rite of inhaling smoke lasting for a thousand years, was concluded, Śiva who was much delighted, asked the preceptor to choose any boon he liked.
157b-160. “A holy vow such as this has been observed only by you and not by anyone else. Hence you will surpass all the Devas by the power of your penance, intellect, learning, strength and brilliance. O delighter of the members of the family of Bhṛgu, whatever mystic syllable and holy spell
(Brahma) I possess shall be revealed unto you along with its Aṅgas (ancillary adjuncts), and Rahasya (Esoteric secret). Whatever Yajña and Upaniṣads I have will be known to you. These things should not be mentioned to anyone. Thereby, O excellent Brāhmaṇas, you will become one who will excel everyone.”
161. After granting this boon to that son of Bhṛgu, Bhava further gave him the status of a Prajāpati (patriarch), the status of being the presiding deity of wealth and immunity from death.
162. On securing these boons, the preceptor became highly delighted. Hairs over his body stood on their ends due to his excessive pleasure. On account of his delight, a divine eulogy of the great lord came out from his mouth.
Therefore, he stood aside and eulogised Nīlalohita.
163-106. Obeisance be to Śitikaṇṭha (the Blue-throated god), the foremost one among the Suras, Suvarcas (of excellent effulgence), Lelihāna (one who exhibits the mystic Mudrā of frequently licking with the tongue), Lehya (one who can be approached by the mystic Mudrā of licking up), Vatsara (the presiding deity of the year, Jagatpati (Lord of the Universe), Kapardin (having matted hair) Urddhvaroman (having the hairs standing up), Haryakṣavaraḍa (the bestower of boons to Kubera), Saṃstuta (one who has been eulogised), Sutīrtha (who is a holy Tīrtha incarnate) Devadeva (Lord of the Devas), Raṃhas (Vehemence personified), Uṣṇiṣin (having a turban), Suvaktra (One of excellent charming face), Sahasrākṣa (God of thousand eyes), Miḍhvas (Bountiful), Vasureta (Distributor of wealth), Rudra (one roaring terrifically), Tapas (one who performs penance), Ciravāsas (wearer of bark garments), Nisva (Devoid of possessions), Muktakeśa (one who has kept the tresses of hair loose), Senāni (commanḍer-in-chief of the army of gods), Rohita (Red-coloured).
167-170. Kavi (Poet-Seer) Rājavṛddha (of excellent brilliance), Takṣakakrīḍana (One sporting with Takṣaka serpent), Girīśa (Lord of the mountain), Arkanetra (having the sun as an eye), Yati (Ascetic), Ājyapa (Imbibing the ghee offering), Suvṛtta (One of good conduct), Suhasta (a god having excellent hands), Dhanvin (wielder of a bow), Bhārgava (possessing radi
ance and effulgence) Sahasra-Bāhu (Thousand-armed), Sahasrāmalacakṣus (having a thousand eyes devoid of dirt), Sahasrakukṣi (having a thousand bellies), Sahasracaraṇa (having a thousand feet), Sahasraśiras (having a thousand heads), Bahurūpa (multi-formed), Vedhas (Creator), Bhava (source of origin), Viśvarūpa (immanent in the universe), Sveta (the white one), Puruṣa (the Supreme man), Niṣaṅgin (possessing a quiver), Kavacin (wearing a coat of Mail), Sūkṣma (the subtle one), Kṣapaṇa (the destroyer).
171. Tāmra (the Copper-coloured one), Bhīma (the terrible one), Ugra (the formidable), Śiva (the benevolent one), Mahādeva (the great god), Sarva (Identical with everything), Viśvarūpaśiva (omnipresent and auspicious).
172. Hiraṇya (abounding in gold—so the bestower of gold) Vasiṣṭha (identical with sage Vasiṣṭha), Varṣa (causing rain), Madhyama (the middle one), Dhāman (the asylum), Piśaṅga (the tawny-coloured), Piṅgala (the reddish brown-coloured), Aruṇa (the pink-coloured).
173. Pinākin (wielding the bow Pināka), Iṣumān (possessing arrows), Citra (the variegated one, the miraculous one), Rohita (Maroon-coloured), Dundubhya (worthy of being honoured with the sound of wardrum), Ekapāda (having a single foot), Arha (the Deserving one), Buddhi (the intelligent one), Mṛgavyādha (one who had assumed the form of a hunter of deer in Dakṣa’s sacrifice), Sarva (immanent in everything), Sthāṇu (standing steady), Bhīṣaṇa (the terrible one).
174. Bahurūpa (Multiple-formed), Ugra (the awful one), Trinetra (three-eyed), Īśvara (the Supreme Ruler), Kapila (Identical with sage Kapila or Tawny-coloured), Ekavīra (the sole hero), Mṛtyu (The god of Death), Tryambaka (the threeeyed).
175. Vāstoṣpati (Presiding deity and protector of buildings), Pināka (having the bow Pināka), Śaṅkara (one who brings happiness), Śiva (the auspicious one), Āraṇya (the forest-dweller), Gṛhastha (the house-holder), Yati (Ascetic), Brahmacārin (the religious student observing celibacy).
176. Sāṅkhya (approachable through the philosophy of Sāṅkhya), Yoga (Accessible through Yogic practice), Dhyānin (meditating one), Dīkṣita (the initiated one), Antarhita (the
hidden one), Sana (identical with every one), Tapya (worthy of being approached through penance), Vyāpin (the all-pervading lord).
177. Buddha (the enlightened one), Śuddha (the pure one), Mukta (the liberated one), Kevala (the single one), Rodhas (staying on mountain slopes), Cekitāna (the intelligent one), Brahmiṣṭha (the proficient one in Vedas), Maharṣi (Great Sage and Seer).
178. Catuṣpāda (having four legs), Medhya (the holy one), Varmin (having the armour), Śīghraga (of fast movement), Śikhaṇḍin (having a tuft of hair), Kapāla (holding a skull), Daṇḍin (holding a staff), Viśvamedhas (of Universal intellect).
179. Apratīta (Unobserved), Dīpta (the illuminated one) Bhāskara (Creator of lustre), Sumedhas (of excellent intellect), Krūra (the cruel one), Vikṛta (the deformed one), Bibhatsa (the hideous one), Śiva (the bestower of welfare).
180. Śuci (the bright one), Paridhāna (the enveloping one), Sadyojāta (Newly born), Mṛtyu (God of Death), Piśitāśa (meat-eater), Śarva (the benign one), Megha (the cloud), Vaidyuta (the lightning).
181. Dakṣa (the skilful), Jaghanya (the lowest and last), Lokānām Īśvara (Lord of the worlds), Anāmaya (free from illness) Idhma (the sacred fuel), Hiraṇya (Gold), Ekacakṣus (single-eyed).
182. Śreṣṭha (the most excellent), Vāmadeva (A handsome god), Īśāna (the ruling master), Dhīmān (Intelligent), Mahākalpa (the great sacred precept), Dīpta (the shining one), Rodana (crying one), Hāsa (the laughing one).
183. Dṛḍhandhanvin (having a firm bow), Kavacin (having the coat of mail), Rathin (having a chariot), Varūthin (having an army), Bhṛgunātha (Lord of the Bhṛgus), Śukra (the bright one or identical with Śukra), Gahvariṣṭha (Resident of a cave), Dhīmān (Sensible).
184. Amogha (never failing), Praśānta (tranquil), Sadāviprapriya (ever endearing to scholarly Brāhmaṇas), Digvāsaḥ (the nude one, lit. one having cardinal point as garment), Kṛttivāsa (wearing the elephant-hide); obeisance be to the slayer of Bhaga.
185. Obeisance to the lord of Paśus (Animals i.e. Individual Souls), to the lord of all elements, Prabhu (the lord), to Ṛk, Yajus, Sāman, Svāhā and Svadhā.
136. Vaṣaṭkāratama (Identical with that Vedic syllable vaṣat), obeisance to you the soul of all Mantras. Obeisance to the creator, the dispenser of destiny, the maker, the supporter and the destroyer.
187. Obeisance to you the lord of things of the past, present and future, to Karmātman (the soul of holy rites), to one identical with Vasus, Sādhyas, Rudras, Ādityas and Aśvinīdevas.
188. Obeisance to you identical with Viśvedevas, Marutas and the very soul of Devas, to you conversant with the process of Agniṣṭoma, to one identical with Paśus, Mantras and Medicines.
189. Obeisance to you identical with Dakṣiṇā (Monetary gifts), and Avabhṛtha (Valedictory bath after yajña), to Tapas (penance), Satya (Truth), Tyāga (sacrifice) and Śama (control of sense organs).
190. Obeisance to you the nonviolent one, to the covetous one (?), true of good dress and guise, to Aniśa (Devoid of night i.e. darkness), to one born of Bhūtas (living beings), to you the Soul of Yoga.
191-195. Obeisance to God who is identical with the Earth, the firmament, the bright light, the heaven; to the worlds Jana, Tapa and Satya, to you, identical with all the worlds, to the Unmanifest one, to the great one, to the great Element, to the great Sense-organ, to the Tanmātra (the subtle essence of elements), Bow to you identical with the Principles (Tattvas). Obeisance to you the eternal one, to the lord having no sex-distinction, to the subtle one, to the gross one, to the pure lord pervading all, to you identical with the eternal objects.
Salute to you in the three worlds beginning with the Earth and ending with Heaven. Obeisance be to you in the four worlds beginning with Mahar and ending with Satya.
O lord, favourable to the Brāhmaṇas, I have spoken erringly in the course of this Namastotra (Eulogy of repeating the
names of god). Whatever has been mis-spoken in this, you deserve to forgive thinking “O! he is my devotee.”
1. After propitiating Īśāna, Nīlalohita, the lord of the Devas, Śukra the preceptor of Asuras remained humble after prostrating at his feet. With palms joined in reverence, he spoke the words (indicating his wish).
2. After touching the body of the preceptor of the Asuras with his hand, the delighted lord, Hara, manifested himself to his view adequately and then vanished there itself.
3. When the lord, along with his followers, had vanished Śukra the preceptor spoke these words to Jayantī who was standing there with palms joined in reverence.
4. “O gentle lady of great fortune, whom do you belong to? Who are you who underwent misery when I was in misery? Why are you vying with me who am endowed with great power of penance.
5. O lady of exquisite hips and excellent complexion, I am highly pleased with this constant (unwavering), devotion, humility, self-control and affection.
6. O beautiful lady, what do you wish? What desire of yours is to be fully gratified? Even if it be very difficult to get, I shall get it fulfilled for you”.
7. On being told thus she said:
“It behoves you to know it by means of your power of penance, O very learned and pious one, you alone will know definitely what I have desired to do”.
8-10. On being told thus Śukra the preceptor of Asuras observed every thing by his divine vision and said to her:—“O excellent lady, you are the daughter of Mahendra. You have come here for my welfare. O Beautiful lady of excellent
hips, you wish to be in touch with me for ten years without being seen by any living being. O gentle lady with the shining lustre of the blue sapphire, O excellent lady of bright eyes, choose this desire from me, O lady of sweet speech. Let it be so, O lady with the majestic gait of the elephant in its rut we shall go home”.
11-12. Thereafter, the holy lord Bhārgava reached his house accompanied by Jayantī. He lived there with her for ten years invisible to all living beings, after being covered by Māyā (Magical power of illusion).
13. After coming to know that Śukra had returned with his object realised, all the sons of Diti became delighted. Desirous of seeing him, they went to his house.
14-16. After going in when they did not see their preceptor because he had been concealed by Jayantī, they understood that it was the sign (of his not having returned.) They went back in the manner they had come.
Bṛhaspati understood that Śukra had been restrained by Jayantī for ten years for the sake of pleasure, due to the boon granted to her as well as due to her desire for the welfare of the Devas.
Considering that as a good opportunity, Bṛhaspati was urged through a secret council of the Devas. He assumed the form of Śukra and addressed the Asuras.
17-18. On seeing them assembled, Bṛhaspati said to them:—
“Welcome to you for whose sake I perform sacrifices. I have come back for your welfare. I shall teach you all the Lores acquired by me”.
Thereupon they became delighted in their minds and approached him for the sake of Vidyās.
19-21. At the end of the stipulated period of ten years, Śukra, the preceptor of Daityas, suddenly rememhered that ten years had been completed. He decided to look after his Yājyas.
“O gentle lady of pure smiles, I am going to see mine Yājyas O chaste lady with broad eyes of three colours, O lady of rolling eyes”.
On being told thus, the gentle lady said—“O sage of great holy rites, resort to your devotees. This is the holy virtuous dharma of good people. I will not make you err from your duty”.
22-25. After going there, he saw that the Asuras had been deceived by the intelligent preceptor of the Devas in the form of Śukra. Thereupon, he spoke these words:—
“Know ye all that I am Śukra. This is the Aṅgirasa (i.e. Bṛhaspati). O Dānavas, you have been cheated even as I continue to be attached to you all”.
On hearing him speak in that manner, the Daityas became confused and bewildered. They saw both of them sitting firmly and smiling pleasantly. Thereupon, all of them stood there utterly deluded. They did not take up anything. (They did not do anything).
26-29. When they were confused, Śukra spoke to them again:—“This is (evidently pointing to himself) indeed your preceptor; this is (pointing to Bṛhaspati) Aṅgiras, the preceptor of the Devas. All of you follow me. Leave off this Bṛhaspati.”
On being told thus, they closely looked at both of them. The Asuras could not find out any difference between these two.
When without any excitement, Bṛhaspati said to them—“This man is Aṅgiras indeed. O Daityas, I am Śukra, your preceptor. This is Bṛhaspati in my guise.
O Asuras, this man makes you confounded though my form”.
30-33. On hearing his words they consulted one another and spoke these words—“This holy lord has been imparting instructions to us for the last ten years. Indeed he is our preceptor. This Brāhmaṇa is some-one (else) desirous of securing an opportunity”. Then all those Dānavas bowed down and made obeisance to Bṛhaspati. Deluded by the lore imparted by him, they accepted his words (as true). Those Asuras became angry with their eyes turning red and they spoke to him (i.e. Śukra).
“This is our well-wisher and preceptor. You may go. You arc not our preceptor. Whether he be Bhārgava or Aṅgirasa, let him alone be our preceptor. We shall abide by his command. Well, you may go. Do not delay”.
34-36. After saying thus, all the Asuras accepted Bṛhaspati as their preceptor and resorted to him.
When the Asuras did not pay heed to his beneficial utterance, Bhārgava became furious with their arrogance. Then he said thus:—
“Although apprised and instructed by me, you do not resort to me. Hence, you will lose your sense and attain defeat and destruction.”
37-38. After saying thus to them, Śukra went back the way he had come. On coming to know that the Asuras had been cursed by Śukra, Bṛhaspati became delighted that his object had been fulfilled. Knowing that the Asuras were doomed, he became pleased. He then re-assumed his form and disappeared from that place.
39-40. When he vanished, the Dānavas became perplexed. They spoke thus to one another. “O fie upon us. We have been deceived due to our affection. We have been made disinclined towards piety by the Creator. We have been doomed in our own activities through fraud, and application of Māyā (Illusion)”.
41. Thereafter, the Asuras became afraid of the Devas. Hence, they hastened to follow Śukra, keeping Prahlāda as their leader.
42. After approaching Śukra, they stood around him with their heads bent down. On seeing that his Yājyas had approached him again, Śukra said to them:—
43. “You have been cautioned at proper time by me. But, since you did not pay heed to me or approve me you have met with discomfiture on account of that arrogance”.
44-46. Prahlāda then said to him:—“Do not forsake us, O Bhārgava, we are your own Yājyas. We have resorted to you. We are your special devotees. When you were not seen, we.were deluded by that preceptor of the Devas. It behoves you to protect us after understanding everything with your divine vision of long range. If you do not favour us, O son of
Bhṛgu, we are cursed mentally by you. So we shall enter Rasātala”.
47. On understanding the facts as they were in reality, Śukra was soon pacified on account of his great compassionate nature. Then he ceased to be angry.
48. He said this:—“You need not be afraid. There is no necessity to go to Rasātala. This event was inevitable. Hence, it befell you even when I was alert.
49. Destiny is very powerful. It cannot be changed. As for the loss of your sense, you can regain it as you please.
50. “Has the time of succession come?” said Brahmā. It was due to my favour that the glorious realm of the three worlds has been enjoyed by you all.
51. A long period of time reckoned as ten Yugas, has been completed since you had attacked the Devas and ruled over their head. Brahmā had declared that much as the period of your rule.
52. In the Sāvarṇika Manvantara, you will have the suzerainty once more. Your grandson Bali will become the future lord of the worlds.
53. This period and the over-lordship of your grandson have been declared by Brahmā himself. Therefore, we did not have any sorrow when the worlds were recaptured.
54. Since Bali’s activities were not prompted by personal love or passion, Brahmā had become pleased and the kingdom had been bestowed upon him in the Sāvarṇika Manvantara.
55. Īśvara (lord Śiva) has told me that the kingdom of the Devas should pass on to Bali. Hence, he remains waiting for the proper time. He is invisible to all living beings.
56. (Defective text). Immortality has been granted to you by the delighted self-born lord Brahmā. Hence why should you be lacking in enthusiasm regarding the succession by turns? You get agitated suddenly.
57. It is not possible for me to make it. Predestined
course of events move on beforehand. I have been prohibited by Brahmā who knows the future, O lord.
58. These two are my disciples. They are on a par with Bṛhaspati. They will support you when you are overwhelmed by or engaged in conflict with the Devas”.
59. On being told thus by Śukra of indefatigable activity, Prahlāda and other descendants of Diti went along with those two priests.
60-62. On hearing about that inevitable matter, the descendants of Diti and Danu, commended at once the Victory spoken of by Śukra. Wearing the armours and wielding the weapons, all of them challenged the Devas for a fight. On seeing the Asuras readily advanced for battle, the Devas made preparations for the same and fought with them.
This battle between Devas and Asuras lasted a hundred years. In it the Asuras defeated the Devas. The distressed and afflicted Devas spoke among themselves.
63. It is on account of the great power of Ṣaṇḍa and Marka that we have been conquered by the Asuras. Hence, by declaring a Yajña, something should be done conducive to our own welfare.
64. We shall invite them for a sacrifice and thereby conquer the Asuras. Then the Devas invited both Ṣaṇḍa and Marka.
65-66. They were invited to the sacrifice and told thus:—O Brāhmaṇas, let the Asuras be abandoned. After conquering Dānavas, we shall make you receive a share. In this manner Ṣaṇḍa and Marka left off the Asuras then.
67. Thereafter, Devas gained victory and the Dānavas met with discomfiture. After vanquishing the Asuras, the Devas approached Ṣaṇḍa and Marka (?).
68. (The Dānavas) who had no support, who were overwhelmed by the curse of Kāvya and who were once again harassed by the Devas entered Rasātala.
69. Thus the Dānavas were rendered inactive by Indra as well as due to the curse originating from Sukra.
70. When the cult of sacrifice became slack, lord Viṣṇu incarnated again and again in order to destroy Sin and reestablish Dharma (Piety).
71. Lord Brahmā pronounced that those Asuras who did not abide by the directions of Prahlāda were sure to be killed by human beings.
72. Hence, Nārāyaṇa was born of Dharma in the Cākṣuṣa Manvantara. The son of Vena (i.e. Pṛthu) made Yajña function in the Vaivasvata Manvantara.
73-74. When the son of Vena came into being, Brahmā himself was Purohita (Priest).
In the fourth reckoning of period of time called Yuga, when the Suras were in distress, he was born within the ocean (? the Varāha incarnation of Viṣṇu?)
In the case of slaying Hiraṇyakaśipu he became Narasiṃha (Man-lion), a second Rudra, with his son (? Prahlāda) placed in front.
75. When Bali, the lord of Daityas and the son of Virocana, was performing a sacrifice, he became a Brāhmaṇa, the delighter of the family of Aditi and spoke thus to Bali at an auspicious time:—
76. “You are the king of the three worlds. Everything is vested in you. It behoves you, O king, to give me three paces of land, so said the lord.
77. “I shall of course give”, said the king Bali the son of Virocana. Thinking him to be only a Dwarf he became glad and offered the same.
78. That Vāmana, O excellent Brāhmaṇas, the lord covered the entire Universe by means of three paces, viz. heaven, ether and Earth.
79. The lord Bhūtātmā (the immanent soul of all living beings) excelled even the sun by means of his refulgence. The glorious lord illuminated the quarters and interstices.
80. After taking away the Royal splendour of Asuras, the mighty-armed Viṣṇu of great prowess, brightened the worlds and shone.
81-85. He drove the Asuras along with their sons and grandsons to Pātāla. They were Namuci, Śambara and Prahlāda.
The cruel ones among them were killed by Viṣṇu. Completely shaken, the other Asuras fled to all directions.
The lord Mādhava, the immanent soul of all living beings, O Brāhmaṇas, showed a great miracle to the great elements along with the special forms as well. as īo Bali along with his army.
The entire universe saw itself in his physical body.
There is nothing in all the worlds which is not pervaded by the lord.
Devas, Dānavas and human beings became enchanted and deluded on seeing that form of Upendra (i.e. Vāmana). They were fascinated by the splendour of Viṣṇu.
Bali was bound with great nooses along with his kins—men and groups of friends.
86-87. The entire family of Virocana was confined to Pātāla.
Thereafter, lord Viṣṇu bestowed to the noble-souled Indra the wealth and glory of immortal beings (i.e. Devas). These three incarnations are remembered as his splendid divine manifestations. Then, the lord of great prowess appeared among human beings.
88-90. He had seven incarnations as human being. Understand them along with the leader (i.e. the priest or preceptor).
In the tenth Tretā Yuga, when Dharma became adversely affected, he assumed the fourth manifestation of Dattātreya. Mārkaṇḍeya was his preceptor.
In the fifteenth Tretāyuga, the fifth incarnation took place as Māndhātā, the Emperor. Utathya was his preceptor.
In the nineteenth Tretāyuga, the lord was born as the son of Jamadagni with Viśvāmitra as his preceptor. He annihilated all the Kṣatriyas. This was the sixth manifestation.
91-92. In the twenty-fourth Tretā Yuga, the lord took his seventh incarnation as Rāma, the son of Daśaratha, for killing Rāvaṇa, and had Vasiṣṭha as his preceptor.
In the twenty-eighth Dvāpara Yuga, the lord had his eighth incarnation, as Vedavyāsa. He was born of Parāśara with Jātukarṇya as his preceptor.
93-98. The lord Viṣṇu who was born of Aditi and Kaśyapa in the Vāmana incarnation took birth (as Kṛṣṇa) the son of Devakī and Vasudeva, with Gārgya as his preceptor.
The lord is incomprehensible. He is one who cannot be ordered about. He has perfect control over his senses. He has restrained his Kama (Love).
The lord sports in the world like a child with his toys. This powerful lord Viṣṇu cannot be comprehended.
There is nothing which is more excellent or greater than this lord of cosmic form.
At the close of the twenty-eighth Dvāpara Yuga, when Dharma was adversely affected, lord Viṣṇu was born in the family of Vṛṣṇi in order to carry out the annihilation of Asuras and to re-establish piety and virtue. The lord of Yogic power fascinates all living beings by means of his Yogic Māyā. Assuming human form, the Lord moves about on the Earth in a concealed form or disguise.
99-101. For the sake of his divine sport, the Lord took his incarnation among human beings with Sāndīpani also as his preceptor. During this incarnation the lord of great virility killed the Daityas who had taken up human bodies, such as Kaṃsa, Śālva, the great Asuras, Dvivida, Ariṣṭa, Vṛṣabha, Pūtanā, Keśī who came as a horse, the elephant Kuvalayāpīḍa, the athlete (Cāṇūra etc.), the lord of Rājagṛha (Jarāsandha) etc. The thousand arms of Bāṇa were cut off by the lord of miraculous activities.
102. Naraka was killed. So also the extremely powerful Yavana. All the valuable gems of the kings were taken away by him along with their splendour and glory.
103. The heroic warriors of the Kuru race were killed by him. So also the kings who were in the Rasātala.
These were the exploits of the Supreme Soul for the welfare, of all the worlds.
104. In this Kali Yuga itself, when the Sandhyā (Junction) period is yet to lapse, the lord will be born under
the name Kalki and Viṣṇuyaśas. He will have great exploits and belong to the family of Parāśara.
105. It is the tenth incarnation which is yet to take place. Yājñavalkya will be his preceptor. He will be taking behind him an army full of horses, elephants and chariots.
106-109. He will be surrounded by hundreds and thousands of Brāhmaṇas who have taken up weapons. The powerful lord will put an end to the Mlecchas with the followers functioning duly. He will go round among the Udīcyas (Northerners), Madhyadeśas (Middle lands), other sides of the Vindhyas, Dākṣinātyas (Southerners), Draviḍas along with the Siṃhalas (those who stay in Laṅkā), Gandhāras, Pāradas, Pahlavas, Pavanas, Śakas, Tubaras, Śabaras, Pulindas, Baradas, Vaśas, Lampākas, Āndhrakas, Puṇḍras, and Kirātas. He will chastise those who are not very pious and in some places those who hate piety and devotion.
110-111. He will wander over the whole of the Earth without being seen by any living being. He will be born as a human being as the son of Devasena the intelligent.
The lord Viṣṇu who had been born in the previous birth as a powerful one, Pramiti by name, will be born in the Gotra of Candramas when the Kaliyuga is complete.
112-115. Thus these ten incarnations of the lord are remembered. He accepts different wombs in the three worlds partially, adopting at different periods of time, different physical bodies, and different purposes for the manifestations. He will be bora in the twenty-fifth Kalpa. For twenty-five years he will be exterminating the living beings and all human beings (?). With this cruel act, he will render the Earth left with only the seeds. He will subdue Vṛṣalas (low caste people) and almost those evil-doers.
Thereafter, Kalki will become contented along with his army.
116. Those who are not killed in this action, those who achieve something, will become deluded suddenly and fight with one another.
117. After the annihilation of all those, on being urged by the
inevitable future events, he will establish himself in between Gaṅgā and Yamunā, along with his followers.
118-123. When Kalpa comes to a close, the kings will be destroyed along with their soldiers. Then the subjects will become free from restraint. When the arrangement for defence recedes, they will kill one another in battle. They will remove the wealth and property of one another. They will not have any pleasure in doing so. They will be excessively dejected. They will forsake cities and villages (and stay elsewhere). All their holy rites and devotional observances will become upset. They will have stunted growth. They will not live long. They will be staying in the forests like this resorting to rivers and mountains. They will have only leaves and roots to eat. They will be wearing bark garments, leaves or deer skin. They will be undergoing the terrible difficulties due to mixture of castes. They will be short-lived. Their means of sustenance such as agriculture etc. will be affected. They will have to face many harassments and obstacles. They will be miserable.
In this miserable plight, during that period of Kalisandhyāṃśa (Residual period of the close of the Kali Yuga), the subjects will become reduced in number. They will be affected along with the Kali Yuga.
124-126. When Kali Yuga lapses completely and when the Kṛtayuga begins to function once again, the people will resume once again every thing by nature and not otherwise.
Thus the entire activity of the Devas and Asuras has been recounted to you. In the context of the description of the race of Yadu, the great reputation of Viṣṇu has been recounted.
I shall now narrate the lines of Turvasu, Pūru, Druhyu and Anu.
1. Vahni was the son of Turvasu. Gobhānu was the son of Vahni.730 Trisānu, the unvanquished hero, was the son of Gobhānu.
2. Karandhama was the son of Trisānu. Marutta was his son. Marutta, the son of Āvikṣit mentioned before, was another king.
3. It is heard that, that king Marutta was issueless. He adopted Duṣyanta the son of Pūru, as his son.
4. It is said that thus, in view of the former curse of Yayāti in the context of the transference of old age, the race of Turvasu got merged in the family of Pūru.
5. The successor of Duṣkanta (? Duṣyanta) was the king named Sarūpya.1 731 Āṇḍīra was born of Sarūpya. He had four sons.
6. They were Pāṇḍya, Kerala, Cola and Kulya. Their realms were Pāṇḍyas, Keralas, Colas and Kulyas.
7. The two sons of Druhyu, viz. Babhru and Setu were renowned warriors. Aruddha was Setu’s son and Ripu is mentioned as the son of Babhru.
8. This strong king fought a great battle with Yauvanāśva for full fourteen months. Due to great strain, he was killed in that battle by Yauvanāśva.
9. The heir and successor of Aruddha was the king named Gandhāra.732 The great realm of Gandhāra is named after him.
10. The horses born (bred) in the country of Gāndhāra are excellent horses. Dharma was the son of Gāndhāra. Dhṛta was his son.
11. Durdama was born as the son of Dhṛta. Pracetas was his son. Hundred sons were born to Pracetas. All of them were kings.
12. They were the rulers of the Mleccha territories in the northern quarter.
Anu had three sons. They were great heroes and extremely pious.
13. They are renowned by the name of Sabhānara, Kālacakṣus and Parākṣa.
The son of Sabhānara was Kālānala, the scholarly king.
14. Sṛñjaya was the son of Kālānala. He was righteous and famous. The heroic son of Sṛñjaya was Purañjaya by name.
15. This king was on a par with Indra. His fame became established even in heaven. Mahāmanas, the righteous one, was the son of that Mahāśāla (the great householder).
16. King Mahāmanas was the lord of the seven continents. He became an emperor of great renown. He begot two well-reputed sons.
17. They were Uśīnara who was conversant with piety and Virtue and Titikṣu who was righteous. Uśīnara had five wives who hailed from the families of saintly kings.
18-20. They were Nṛgā, Kṛmī, Darvā, Navā and the fifth one Dṛṣadvatī. Uśīnara had from them five daughters who supported the family. After performing severe penance when he became old, the following virtuous sons were born to him.
Nṛga was the son of Nṛgā. Nava was the son of Navā. Kṛmi was the son of Kṛmī. The virtuous son named Suvrata was the son of Darvā. Śibi (famous as) Auśīnara. O Brāhmaṇas, was the son of Dṛṣadvatī.
21. The city of Śibi became well known as Śivapura.733 That of Nṛga was Yaudheya; that of Nava was Navarāṣṭra and. the city of Kṛmi was Kṛmilā.. i.
22-23. The city of Suvrata was Ambaṣṭā.734 Now understand the sons of Śibi.
Śibi had four sons honoured in the world. They were known as Śibis. They were Vṛṣadarbha, Suvīra, Kekaya and Madraka. Their territories were flourishing viz. Kekayas, Madrakas, Vṛṣadarbhas and Suvīras.
Listen to the children of Titikṣu.
24-25. Titikṣu became famous as the king in the Eastern quarter. The mighty Uśadratha was his son. Hema was his son. Sutapas was born to Hema and Bali was the son of Sutapas.
26. The noble-minded Bali who was bound by Vāmana was a great Yogin and he took birth in human womb being desirous of children, as the family was nearing extinction due to absence of issues.
27-28. He begot sons who established the disciplined life of four castes. He begot Aṅga, Vaṅga, Suhma (? Puṇḍra), Yuddha (?) and Kaliṅga. This group is called Bāleya Kṣatra (i.e. Kṣatriya dynasty of Bali). Brāhmaṇas too known as Bāleyas perpetuated the line of that lord.
29-32. Many boons were granted to the intelligent Bali by Brahmā who had become pleased. They were—Mahāyogitva (State of being a great Yogin); longevity extending to one Kalpa; invincibility in battles; ability to visit the three worlds, prominence in the matter of progeny due to his power of piety and devotion, state of being unrivalled, ability to understand the principle of Dharma (Devotion, Virtue and Piety). (He was told thus)—“You will establish the four castes duly”. On being told thus by the lord (Brahmā), Bali, the king, attained great tranquility. After a long time the scholarly king attained his own region.
33. Their territories viz. Aṅgas, Vaṅgas, Suḥmakas, Puṇḍras and Kaliṅgas were very flourishing. Understand their genealogy,
34. All those sons of his were Kṣetrajas (born of his wife to another). They were born to a sage. Those sons of great prowess were born to Suḍeṣṇā by Dīrghatamas.1
35. How were the five sons of Bali begot as Kṣetrajas, O holy Sir, by the sage Dīrghatamas. Kindly recount this to us who ask you.
36. Formerly, there was a well- renowned and intelligent Sage named Uśija. The wife of this noble-souled sage was Mamatā by name.
37. The younger brother of Uśija was the priest of heaven-dwellers named Bṛhaspati. He had a great deal of effulgence. He approached Mamatā.
38. Mamatā who did not like Bṛhaspati said to him—“I am the wife of your elder brother and I am pregnant too.
39. This child in my womb, O Bṛhaspati, yells constantly practising the recitation of the Vedas along with their Aṅgas (ancillary subjects).
40. You too are Amogharetas (one whose semen never goes in vain). It does not behove you, O lord, to approach me on this occasion or in the manner you think.”
41-42. Though told thus clearly Bṛhaspati of great effulgence could not resist the passionate impulse of himself, although he was a noble soul.
The righteous-souled Bṛhaspati did indeed have sexual intercourse with her. Even as he was discharging the seminal fluid, the child in the womb spoke to him.
43.—“Do not discharge semen O Bṛhaspati. There is no space here for two. You are one whose semen never goes in vain. But I have come here before.”
44. On being told thus, the exalted sage Bṛhaspati, became infuriated then. He cursed the son of his brother Uśija, though he was yet in the womb.
45. “Since, out of delusion, you told me thus, at a time eagerly desired by all living beings, you will enter a period of prolonged darkness”.
46. Thereupon, due to the curse, the son of Uśija became a sage named Dīrghatamas. He earned great reputation.
and he was on a par with Bṛhaspati by means of his splendour and prowess.
47. He was an Ūrddhivaretas (a person abstaining from sexual inter-course). He lived in the hermitage of the brother (of his father). He heard Godharma (the dharma of the cattle) from a lordly bull, the son of Surabhi.
48. His father’s brother built a house for him. While he was staying, the bull came there casually.
49. The son of Surabhi grazed the Darbha grass spread in the yard for the Darśa rites (the holy rites to be performed on the New moon day). Dīrghatamas caught hold of him by the horns even as he was struggling to free himself.
50-51. On being held by him, the bull did not move even a step. Then he told the sage—“Leave me, O most excellent one among the mighty beings. O dear one, a mighty person like you, I have never come across anywhere. I am the vehicle of lord Tryambaka, and am born now on the Earth. Therefore, O excellent one among the mighty beings, release me. Acquire my affection in return and choose a boon.”
52-53. On being told thus, he spoke to him (the Sage said to the bull)—“Where will you go alive away from me? Hence, I will not leave you though a quadruped, (because) you have eaten other’s property. Then the bull replied to Dīrghatamas.
54-55. “O we do not incur anything like the sin of theft,
O dear one. We do not distinguish between what should be eaten and what should not be eaten or what should be drunk and what should not be drunk. O Brāhmaṇa, we do not differentiate between what should be done and what should not be done or what should be approached and what should not be approached. We are not at all sinners, O Brāhmaṇa. This Dharma of kine is well known.”
56. On hearing the name of cows, he became bewildered and released him. With his devotion and desire to hear the bull’s words he propitiated the son of the cow.
57. By the grace of the leading bull he accepted Godharma1 1 735
(law of cattle). He retained it in his mind. Being eagerly devoted to it, he became one like the Bulls.
58. Thereafter, as ill luck would have it he became deluded in his mind and so he sexually desired the wife of his younger brother (or son?) Autathya, although she struggled and cried in protest.
59. It was by resorting to Godharma that he desired his daughter-in-law. Śaradvān did not brook it, as he considered it an outrage and insult.
60-62. On seeing this perversity, the noble-souled Śaradvān thought over it deeply. He understood the future consequences. With the eyes turned red due to anger, he disparagingly said to Dīrghatamas—“You do not distinguish between what should be approached and what should not be approached. Adopting Godharma, you have desired your own daughter-in-law. Since you are ill-behaved, I abandon you. You may go along with your evil action. Since you are blind and old (I considered) that you should be sustained, but you have acted in a vile manner. Therefore, you are forsaken.I consider you as one of evil conduct.”
63-64. Therefore, he (i.e. Śaradvān) thought of a cruel activity. He rebuked him in many ways, caught hold of him with both arms and put him in a sealed box. Then he cast it off in the waters of Gaṅgā.
65-67. The sealed box was carried by the current and was wafted here and there for seven days. A king named Bali735 saw it. He was conversant with the principles of piety and matters concerning wealth. He was accompanied by his wife. He saw the box sinking and floating. When it came near the bank the pious king Bali, the son of Virocana, took it. He propitiated Dīrghatamas with different kinds of foodstuffs and1 736
kept him well-looked after, in the harem. On being delighted due to that, he (the sage) asked Bali to choose a boon.
68-69. The leading Dānava who was desirous of sons, chose the boon thus.
O sage of exalted dignity and fortune, O bestower of honour, I am desirous of progeny. It behoves you to beget sons of my wife, sons endowed with virtue and wealth.
On being told thus, the sage said to him—“So be it”.
70. The king sent his wife named Sudeṣṇā to the sage. On seeing him blind and old, the queen did not go to him.
71-73. She beautified her maid with ornaments and sent her to him. The sage of great Self-control with a pious soul begot two sons viz. Kakṣīvān and Cakṣus of her in the womb of a Śūdra lady. The two sons Kakṣīvān and Cakṣus had great prowess. On seeing them well learned in the Vedas in accordance with the injunctions, and on observing them to be masters of everything and expounders of Vedic lore, on finding that they have achieved spiritual enlightenment and that they had become the most excellent ones, Bali, the son of Virocana, said to the sage—“These two are my sons”.
74-75. He (the sage) said—“No”. Thereafter, he said again—“These are my sons. They are excellent Brāhmaṇas born of Śūdra womb, the servant of yours.
Considering me blind and old, Sudeṣṇā your chief Queen sent her Śūdra maid to me thereby insulting me.
76-77. Thereupon, Bali propitiated the excellent sage once again. Bali, the lord rebuked his wife Sudeṣṇā. He made her bedecked in ornaments and offered her to the sage.
78-79. The sage Dīrghatamas then said to the Queen—“O splendid lady, I will be completely smeared with curd mixed with salt and I will remain nude. Without any feeling of revulsion you must lick my body from head to the sole of foot. Thereby, O gentle lady, you shall attain sons as desired by you.
80. The Queen carried out his behest but coming to the anus she had feelings of revulsion and so she avoided it.
81-82. Then the sage told her, “Since, O splendid lady, you avoided the anus, you will have the eldest of your sons without anus.
Thereupon, that queen replied to Dīrghatamas—“O exalted one, it does not behove you to give me a son like this”
83-84. “O Queen, this is your own fault. It cannot be otherwise. O Queen of good holy rites, I shall grant you a grandson like this; Even without the anus, he will have capability.
Touching her belly Dīrghatamas said thus:—
85-86. “O lady of pure smiles, since the curd has been licked by you from my body, your conception is complete. Your womb is filled like the ocean on the full-moon day.
Five sons comparable to the sons of Devas will be born to you.
They will be lustrous and virtuous. They will have exploits. They will be oppressors of their foes. They will be performing sacrifices.
87. Then Aṅga was born as the eldest son of Sudeṣṇā. Thereafter, Vaṅga, Kaliṅga, Puṇḍra and Suhma were born.
88. These five sons were born of the wife of Bali and they perpetuated the line. It was thus that these sons were formerly given to Bali by Dīrghatamas.
89-90. In view of certain reasons, progeny of Bali had been prevented by Brahmā, saying—“Let there not be any offspring of this noble-souled king by his own wives. That was why he begot children of human womb.
The delighted cow Surabhi spoke these words to Dīrghatamas.
91. “O sage, you pondered over Godharma and did like this. Therefore, I am pleased with your single-minded devotion to us.
92-94. Hence, I shall dispel your chronic darkness. You will be able to see. By sniffing and inhaling the air from your body, I shall dispel the sin of curse imprecated by Bṛhaspati, which lingers yet in your body. I shall dispel the fear of old age and death in you.”
The moment he was sniffed and smelt, he became competent to see as the darkness was dispelled. He became a young man endowed with longevity and power of sight. He became Gautama because his Tamas (darkness) was removed by a cow.737
95. Kakṣīvān went to Girivraja along with his father and performed elaborate penance as directed by him.
96. After the lapse of a great deal of time, he became sanctified through austerities. The saintly lord got rid of his defects. He attained the status of a Brāhmaṇa along with his younger brother Cakṣus,
97. Then the father said to him:—“O- lord, now I am one endowed with son. With you as my famous son, O dear one, I am now contented and happy.
98-99a. Thereafter, he engaged himself in Yogic practice and attained the abode of Brahmā.
After attaining the status of a Brāhmaṇa, Kakṣīvān begot a thousand sons. Those sons are remembered as Kūṣmāṇḍas and Gautamas.
99b-100a. Thus the mutual contact of Dīrghatamas and Bali the son of Virocana, has been recounted. Their children have been enumerated.
100b-101. After performing the coronation of his five sinless (meritorious) sons, lord Bali became satisfied. Resorting to Yogic power and having communion with the Supreme Soul, he moves about in the world biding his time. He is invisible to all living beings.
102. King Dadhivāhana was the son of the saintly king Aṅga. Due to the fault of Sudeṣṇā, that king was called Anapāna without anus.
103. King Diviratha is remembered as the son of Anapāna. The learned king Dharmaratha was the son of Diviratha.
104-106. These are said to be the descendants of Ikṣvāku. They will be born in the Kaliyuga in the family of Bṛhadbala.1
They shall be endowed with great vigour and exploit. They will be heroic, learned and truthful. They will conquer the sense-organs.
In this context the following verse regarding the family is cited by the people who know future events.
—“This family of Ikṣvākus shall continue upto Sumitra. Having reached Sumitra hi the Kali Yuga it will become extinct.”
107-110. Thus the Kṣatriya clan originating from Manu and Aila (Pururavas) has been recounted. Henceforth, I shall narrate to you the lineage of king Bṛhadratha of Magadha, especially the kings of the past, present and future738 born in the race of Jarāsandha, in the family of Sahadeva, in accordance with their importance.
Understand the same as I recount.
Sahadeva was vanquished and killed in the Bhārata battle. The saintly king Somāpi was his son. He ruled the kingdom of Girivraja for fifty-eight years.
111. His son Śrutaśravas ruled for sixty-seven years. His son Ayutāyu ruled the kingdom for twenty-six years.
112. Nirāmitra enjoyed the Earth for a hundred years and went to heaven.
Sukṣatra held sway over the Earth for fifty-six years.
113. Bṛhatkarman ruled the kingdom for twenty-three years. Senājit is reigning at present. The following kings of the future will rule the kingdom for the period (mentioned against their names).
114-115. Śrutañjaya will rule for forty years. The mighty king Ripuñjaya of great intellect and exploit will rule over the Earth for thirty-five years.
Śuci will stay in the kingdom (as a ruler) for fifty-eight
years.1
116. Kṣema will be the king for full twenty-eight years. The vigorous king Suvrata will retain the kingdom for sixty-four years.
117-118. (?) Dharmanetra will be five years old when he becomes a king. He will enjoy (the kingdom) for fifty-eight years. Suśarmā will reign over the kingdom for thirty-eight and protect the Earth after exterminating the Kṣatriyas, due to the force of inevitability of the future.
Dṛḍhasena will be a king for forty, ten and eight years (i.e. 58 years).
119. Then Sumati will obtain and rule the kingdom for thirty-three years. Thereafter, king Sunetra will enjoy (the kingdom) for forty years.
120. Satyajit will rule over the Earth for eighty-three years. After obtaining the kingdom Viśvajit will rule over it for twenty-five years.
121-124. Ariñjaya will retain the Earth (as a king) for fifty years. Thus there will be twenty-two kings (called) Bṛhadrathas. They will retain the kingdom for full thousand years.
When the Bṛhadrathas pass away, when there will be no slayers of heroes, Śunaka will kill his master and crown his son. Even as all the Kṣatriyas remain watching, he will kill his master the king and crown his son Pradyoti by his might.
He will be made to do like this by the (inevitability of the) future. All the vassal kings will bow down to him. That excellent person will rule as a king for twenty-three years.
125. Thereafter, Pālaka will be the king for twenty-four years. Viśākhayūpa will be the king for fifty years.
126. Ajaka will have the kingdom for twenty-one years. His son Nandivardhana will be the king for twenty years.
127-129. These five kings called Pradyotas (Descendants of Pradyoti) will rule for one hundred and thirty-eight years. Śiśunāga will dispel their entire glory and become (king) in Vārāṇasī. His son will go to Girivraja. Śiśunāga will be the king for forty years; Kākavarṇa, his son, will be the king for thirty-six years. Thereafter, Kṣemadharmā will be the king for twenty years.
130. Then Kṣatraujas will obtain the kingdom and rule for forty years. Vidhisāra will be king for thirty-eight years.
131. Ajātaśatru will be the king for twenty-five years. Darbhaka will be the king for thirty-five years.
132-133. Afterwards Upayi will become king (and rule) for thirty-three years. On the fourth day that king will build an excellent city named Kusumapura (now Patna in Bihār) on the Southern bank of Gaṅgā. Nandivardhana will be the Icing for forty years.
134-135. Mahānandi will be the king for forty-three years.
Thus Śiśunāga and his descendants will be the kings for three hundred and sixty years. Kings of the family of Śiśunāga are thus only ten. They are all Kṣatriyas by caste. Other kings will rule thereafter for an equal period.
136-138. There will be twenty-four kings in the dynasty of Ikṣvāku, twenty-five (rulers of) Pāñcālas, twenty-four Kālakas, twenty-four kings in Haihaya dynasty, thirty-two rulers in Ekaliṅga dynasty, twenty-five kings in Śaka race, thirty six rulers in the Kuru dynasty and twenty-eight kings of Mithilā; the Śūrasena rulers were twenty-three, the Vītihotra rulers twenty. Thus all these kings will be contemporaries (?)
139. Mahānandi’s son, begot of a Śūdra woman, will become the king by force of Time (circumstances). (He will be called) Mahāpadma. He will be an exterminator of all Kṣatriyas.
140-141. Thereafter, all the future kings will be born of Śūdra wombs. Mahāpadma will be a single ruler of great power, the sole Emperor. He will rule for eighty-eight years
142. Thereafter, his eight sons will be kings for twelve years in due order, in the family of Mahāpadma.
143. The leading Brāhmaṇa Kauṭilya will exterminate all of them. That leading man will enjoy the Earth for a hundred years.
As suggested by Pargiter (DKA p.26) bhuktā mahī ‘the earth that was enjoyed’ (for 100 years etc) was a better reading.
144. Kauṭilya will install Candragupta. He will be king for twenty-four years.
145. Bhadrasāra (?) will be king for twenty-five years. The king will accord contentment to Aśoka (by installing him as a king) for thirty-six years.
146. His son Kulāla (Kuśāla, Kuṇāla) will be king for eight years. Bandhupālita, the son of Kuśāla, shall enjoy the kingdom for eight years.
147. Indrapālita will be the heir and successor of Bandhupālita. [For Ten years’ as emended in DKA p. 29]. Devavarmā shall become the ruler of men for seven years.
148-149. His son shall be the king Śatadhanu. Bṛhadratha shall be the king for seven years. Thus these nine Mauryas will enjoy the Earth for full hundred and thirty-seven years. From them the kingdom will go to the Śuṅgas.
150. Puṣyamitra the commander-in-chief will overthrow Bṛhadratha and rule the kingdom for sixty years.
151. Agnimitra will be the king for eight years. Thereafter, Sujyeṣṭha will be the king for seven years.
152. Vasumitra will then become king and reign for ten years. Then Bhadra will be the ruler for two years.
153. Thereafter, Pulindaka will be the king for three years. Thereafter, Ghoṣa will be the king for three years.
154. Vajramitra will be the king for seven years. Bhāgavata will be the king for thirty-two years.
155-157. His son Devabhūmi will be the king for ten years. Thus these ten kings of the family of Śuṅgas will enjoy the Earth for full one hundred and twelve years. From them, the kingdom will go to the Kaṇva family. The Minister Vasudeva will kill king Devabhūmi who will be indulging in vice from childhood onwards. He will become the king in the realm of the Śuṅgas. He will be a Kāṇvāyana (Belonging to the family of Kaṇva) and will reign for five years.
158. Bhūmimitra, his son, will be the king for twenty-four years. After him Nārāyaṇa will be the king for twelve years.
159-161. His son Suśarmā will be the king for four years. The kings called Kāṇvāyanas shall be four and they
will reign for forty-five years and enjoy the Earth. Then the kingdom will pass on to the Āndhras.
Sindhuka belonging to the Andhra race will uproot by force, Suśarmā the Kāṇvāyana and hold sway over the Earth.
Sindhuka will be the king for twenty three years.
162-163. Kṛṣṇa, his brother, will be the king for ten years after him. His son, Śrī-Śāntakarṇi [Śātakarṇi] will be a great king; Śāntakarṇi will be the king for fifty-six years. His son Āpolava will be the king for twelve years.
164. Paṭumān will be the king for twenty-four years. Aniṣṭakarmā will be the king for twenty-five years.
165. Then for a full year, Hāla will be the king. The extremely powerful king named Pattallaka will be the king for five years.
166. Purīṣabhīru will be the king for twenty-one years. Śātakarni will be the king for a year.
167. Śivasvāti will be the king for twenty-eight years. Gautamīputra will be the king for twenty-one years.
168. Then Yajña-Śrī Śātakarṇi will be the king for nineteen years. After him Vijaya will be the king for only six years.
169-170. His son Daṇḍaśrī Śātakarṇi will be the king for three years, Pulomāri (?) shall be the king for seven years.
Thus these thirty Andhra kings will enjoy the Earth for four hundred and fifty-six years.
171. Five families of Āndhras have passed away. Those belonging to their families are seven in the future (?) Thereafter there will be ten Ābhīra kings.
172. Gardabhin kings are seven. Then the Śaka rulers are ten. There will be eight Yavana families and fourteen Tuṣāras.
173. There will be thirteen Guruṇḍas and eleven Maunas. Āndhras will enjoy the Earth for three hundred years.
174. The ten Ābhīras will be kings for sixty-seven years. The seven Gardabhins will enjoy the Earth for seventy-two years.
175. Śakas will enjoy the Earth for three hundred and eighty years.
Yavanas will enjoy the Earth for one hundred and sixty
years.
176-177. Tuṣāras will retain the kingdom for five hundred years. The thirteen Guruṇḍas who belong to Mleccha tribes will enjoy the Earth for three hundred years (?) along with Vṛṣalas.
The eleven Maunas will reign for three hundred years.
178. When they are exterminated by force of time, the clan of Kilakila shall rule. After the Kilakilas, Vindhyaśakti will be the king.
179. He will retain the Earth for ninety-six years. Understand, henceforth, the kings of the future belonging to the land of Vidiśā.
180-181. The serpent-king Sadācandra, the son of Śeṣa, the king of Serpents, will conquer the city of Suras.1 He will uplift the race of Nāgas (serpents).
The second king will be Candrāṃśu. Thereafter, Nakhavān will be the king. The fourth one born in this family will be Dhanadharmā.
182. Bhūtinanda shall succeed him as ruler in Vidiśā. His younger brother will be Nandiyaśas by name.
183. In his family, there will be only three kings. His daughters’ son shall become the king in Pūrikā.
184. Vindhyaśakti’s son, a heroic warrior named Pravīra will enjoy the city Kāñcanakā for sixty years.
185. He will perform Vājapeya sacrifices after distributing excellent Dakṣiṇās at the conclusion. His four sons will become rulers.
186-187. Three of them by marriage alliance with Vindhyakas2 shall become kings. Supratīka and Gabhīra1 2 739 740
shall enjoy the kingdom for twenty years.
King Śaṅkamāna will become the ruler of Mahiṣī. There shall be six Puṣyamitras and thirteen Strīmitras (Paṭṭamitras in Vā. P.)
188. There will be seven kings ruling over Mekalā for seventy years. The kings in Komalā will be very powerful.
189. They are called Meghas and they are very intelligent. There will be nine kings in that line. All the Naiṣadhas will be great kings, and the family will last till the close of Manvantara.
190-193. They are born in the family of Nala. They will be vigorous and extremely powerful.
Viśvasphāṇi will be the king of Magadha. He will be very vigorous. After uprooting all the kings, he will create other castes viz. Kaivartas, Madrakas, Pulindas and Brāhmaṇas. Those kings will establish the people in different lands. Viśvasphāṇi will be extremely powerful and noble. In battle he will be as brilliant as Viṣṇu. The king Viśvasphāṇi, it is said, will appear like a eunuch. After exterminating the current Kṣatriyas, he will create other Kṣatriyas.
194. Nine Nāga kings will rule over the city of Campāvatī. Seven Nāga kings will enjoy the beautiful city of Mathurā.
195. The descendants of those seven families will enjoy the territories around Gaṅgā such as Prayāga, Sāketa and Magadha.
196. They will enjoy the following territories abounding in jewels and food-grains viz,. Naiṣadha, Yaduka, Śaiśīta and Kālatoyaka.
197. Devarakṣitas (those guarded by Devas) will rule over the territories of Kosala, Āndhra, Pauṇḍra, Tāmralipta and Sāgara as well as the charming city of Campā.
198. Guha will protect the following territories viz. Kaliṅga, Mahiṣa and Mahendranilaya.
199-200. Kanakāhvaya (one named Kanaka) will
enjoy the territories of Strīrāṣṭra (realm of women) and Bhojaka.
All these kings will be contemporaries. There will be Yavanas (Yavana kings) who will be difficult to please and quick in being furious. They will be untruthful and unrighteous in the affairs of Virtue, Love and Wealth.
201. Those kings will not be regularly consecrated with the ritualistic sprinkling of holy water over the head. Those kings will be evil in their conduct, due to the evil influence of the Yuga.741
202. Those persons will become kings by turns after the lapse of some time. They will be devoid of Dharma. They will be base and mean in the matter of love and wealth.
203. On account of them all the territories will become inter-mixed. They will follow the customs and conventions of the Mlecchas. They will act in contravention of established principles of religion and ruin the subjects.
204-206. When their turn comes, when the era becomes abounding in women, the kings will be greedy, miserly and untruthful. The subjects will slowly and little by little decline and decay in regard to length of life, features of the body, physical strength and learning. When the subjects thus reach the lowest point (of deterioration) the kings and emperors will be over-whelmed by Kāla (God of Time, or death) and they will be ruined. Struck down, by Kalki, all the Mlecchas will face destruction.
207. Similarly, all those who are unrighteous and extremely heretic will face destruction.
Even the name ‘king’ will vanish, when only the Sandhyā period of junction between two Yugas in the Kali Yuga remains.
208. The few people who survive till that period will face various hardships, as Dharma (virtue) has become discredited. They will become destitutes without possessions1
and belongings. They will not have proper means. Their wealth and assets will be taken away and destroyed. They will be afflicted by sickness, miseries and sorrows.
209. They will be ruined due to drought and absence of rain and by killing one another.
210. They will have none to support them. Due to great fear, they will desert their profession and places of work. They will become still more miserable. They will leave off cities and villages. They will begin to dwell in forest.
211-212. Thus, when all these things are destroyed, the people will abandon their houses and resort to rivers and mountains. When the feelings of affection are lost, they will become miserable with all their friends devoid of friendship. They will err and deviate from the discipline and duties of the four castes and stages of life. They will have a mixed caste with intermarriages etc. and it will be an awful state of affairs.
213-217a. They will resort to rivers, marshy places in the foreshores of seas as well as mountains. Men will resort to Aṅga, Kaliṅga, Vaṅga, Kāśmīra, Kāśī, Kosala and large lakes and ponds around the mountain Ṛṣikānta.
The noble people along with the Mlecchas will go to the shores of the salty sea and to the top of Himavān and the forests in between.
Men will sustain themselves with the meat of deer, fishes, birds and beasts of prey as well as sugar-cane plants, honey, greens, fruits and roots.
Like the sages of olden days, they will make for themselves different garments of leaves, barks of trees and hides of deer and wear them.
217b-220. With wooden spikes they will attempt to ferret out seeds and other edible things from beneath' the ground. With great effort, they will keep goats, sheep, donkeys and camels. Men will resort to the rivers for the sake of water and sustenance. The kings will be harassing one another by means of their evil dealings. They will think highly of themselves. They will be devoid of progeny. They will not maintain cleanliness or good habits and conventions. Men will be
like this, engaged fully in sinful activities. The common people will have to obey people of mean and base nature, evil conduct and depressed condition.
221-222. No one will live beyond a life span of twenty-three years. They will be weak and oppressed by old age. They will be sick and fatigued on account of sensuous attachment to worldly objects. They will be taking in léaves, roots and fruits as their food and will wear barks of trees and hides of antelopes for dress. Desirous of means of sustenance and occupations for livelihood, they will be roaming over the Earth.
223-225. By the time the subjects reach this situation, the Kali Yuga will come to a close. Kali Yuga consisting of a thousand years according to divine reckoning, will lapse and along with the Kali Yuga, the people will also pass away. When the Kali Yuga lapses completely along with the Sandhyāṃśa (period of junction or transition), Kṛta Yuga will dawn.
When the Sun, Moon, Bṛhaspati (Jupiter) and Tiṣya constellations meet together in one Rāśi (sign of zodiac), the Kṛta Yuga will set in.
226. The genealogy and the order of succession of the kings of the past, present and future, has been completely recounted to you.
227. It should be known that the period beginning with the birth of Parīkṣit and ending with the coronation of Mahānanda consists of a thousand and fifty years.
228-229. (Defective Text). It is possible to mention proof (?) for the fact that the period after Mahāpadma and ending with the Āndhra kings is remembered as comprising eight hundred and thirty-six years. This has already been mentioned. This period has been calculated by well-known sages conversant with Purāṇas.
230-231. The stellar zone consists of twenty-seven stars. The Saptarṣis are seven sages (Ursa Major). During the period of Parīkṣit the Saptarṣīs were in the Pitrya constellation (i.e. Maghā) where they stayed for a hundred years. They will
stay for a hundred years in each of the contellations by twins. Hence, the period of dynasty of Āndhras will be two thousand seven hundred years.
232-234. This Yuga of Saptarṣis, it should be known is in accordance with the divine reckoning. The numbers of months calculated in accordance with the divine reckoning are remembered as six and the divine years are seven. From them the divine period begins to function (360x7½=2700) The first two (stars) of the Saptarṣis are seen in the sky in the north; Between them, a constellation is seen. It should be known that the Saptarṣis are in conjunction with that star. This period of contact will last for a hundred years.
235-238. This is the basis for the contact of the Ṛṣis and the stars. The Saptarṣis in contact with Maghā constellation were there for hundred years in the age of Parīkṣit.
(?) Hundred years will be completed with the twenty-fourth (king) in the line of Āndhras.
The subjects will violently attack the Prakṛtis (ministers etc).
When the holy rites laid down in Śrutis and Smṛtis fall into disuse and become slack, when the discipline of life in the four stages and castes becomes upset, the subjects will be oppressed by falsehood in regard to virtue, wealth and love. They will be deluded and morally weak. They will become involved in Saṃkara (inter-mixture of castes). The Śūdras will have alliance with the Brāhmaṇas (and- other “twice-born” people.).
239. Brāhmaṇas will perform Yāgas (sacrifices) on behalf of Śūdras. Śudras will be the source of origin of Mantras. Brāhmaṇas will resort to them and attend on them with a desire to get some base means of livelihood.
240. Their subjects will be falling away from Dharma little by little. At the end of the Yuga, the subjects will be utterly destroyed.
241. Kali Yuga began on the day when Kṛṣṇa passed on to heaven. Understand how it is calculated.
242-243. Three hundred and sixty thousand years (3,60,000) according to human reckoning constitute the Kali.
Yuga. That is the period of a thousand years according to divine reckoning. The two periods of its conjunction have already been mentioned. When the entire period lapses, Kṛta Yuga sets in.
244. The two dynasties viz. that of Aila and that of Ikṣvāku have been recounted along with their different clans and subdivisions. The solar dynasty of Ikṣvāku is remembered as ending with Sumitra.
245-246. Persons conversant with the lunar dynasty know that the Kṣatriya race of Aila ends with Kṣemaka. These renowned descendants of the Sun of the past, present and future have been glorified. They are remembered to have been born as Brāhmaṇas, Kṣatriyas, Vaiśyas and Śūdras.
247-248. Thousands of noble souls have passed on in different Yugas. Their number is legion. Many names are repeated. Hence, the kings are not fully enumerated family-wise. In this Vaivasvata Manvantara, Nimi’s race comes to an end.
249. I shall mention those persons from whom the Kṣatriya race begins in this Yuga. Even as I recount it try to understand the same.
250. Devāpi, the king belonging to the family of Pūru, and Maru who belongs to Ikṣvāku family, these two are endowed with great Yogic power. They occupied the village called Kalāpa.
251-253. In the twenty-fourth Catur-Yuga (set of four Yugas) these will be the persons responsible for the functioning of Kṣatriya race. A son named Suvarcas will be born to Ikṣvāku in the twenty-ninth Yuga. He will be the founder in the race. Paula shall be the first person in the Aila dynasty of Devāpi. These two will be the persons who set the Kṣatriya race function in the set of four Yugas. The same principle regarding the perpetuation of the line should be understood everywhere. When the Kali Yuga lapses, they will be born in the Kṛta Yuga.
254-259. In the first Tretā Yuga, along with the Saptarṣis, they will set the Gotras of Brāhmaṇas and the
families of Kṣatriyas function. With a part of Dvāpara, the Kṣatriyas will stay behind along with the sages. It is for the sake of the nucleus of the races of Brāhmaṇas and Kṣatriyas in the future creation of the Kṛta Yuga.
In the same manner, the Saptarṣis stay behind among the Asuras along with the kings in every Yuga for the perpetuation of the line. The relationship of the Kṣatriyas with the Brāhmaṇas is remembered as one of extermination (?)
The progeny of the seven Manvantaras has been heard by you. The origin of the Yugas as well as of the race of Brāhmaṇas and Kṣatriyas is mutually interdependent (?)
The origin and destruction of these, how these function and how they meet with destruction after beginning to function,—only the Saptarṣis know this because of their longevity.
260-261. In this order, O Brāhmaṇas, the families—Aila and Ikṣvāku are originated in the Trctā and destroyed in the Kali Yuga. They will follow the Yuga, till the close of the Manvantara.
162. When the Kṣatriyas were completely exterminated by Rāma son of Jamadagni, this entire Earth was rendered confused by the Kṣatriya kings.
263-264. I shall recount the original cause of the two races. Understand it. The origins of the family of Aila and that of Ikṣvāku are different (Sun and Moon).
The kings and other Kṣatriyas come in a series (?). Just as those belonging to the family of Aila, so also those of Ikṣvāku are well renowned kings.
265. Hundred and one families belonging to them have been accorded coronation. The extent of the Bhojas is remembered as twice.
266. (Defective Text). Three-fourths of the Kṣatriyas, become established. The other one-fourth is scattered here and there in various directions (?). Undersand even as I recount those who are equal (?) to those who are of the past.
267. There are hundred descendants of the Prativindhyas, hundred Nāgas along with Haihayas, hundred and one Dhṛtarāṣṭṛas and eighty Janamejayas.
268-269. Hundred Brahmadattas, hundred Śārins and Vīrins and hundred Paulas, Śvetas, Kāśyas, Kuśas and others who have gone by and Śaśabindus are a thousand. All of them performed horse-sacrifices distributing millions of coins as monetary gifts.
270-271. Thus there had been hundreds and thousands of saintly kings in the past in the current Manvantara of Vaivasvata Manu. Many of the children born to them are remembered. But understand that it is impossible to describe them in detail and in the proper order even in hundreds of years.
272-274. Twenty-eight sets of four Yugas have gone by in the Vaivasvata Manvantara along with these saintly kings. Understand those that yet remain. Forty-three sets of four Yugas are yet to come in the future along with the future kings. Thereafter, the Vaivasvata Manvantara will come to a close, thus everything has been mentioned to you either succinctly or in detail.
275-278. On account of the innumerable repetitions it is impossible to mention all completely along with the Yugas.
These five families of the sons of Yayāti are beneficial to the people. They have been recounted. They have passed by sustaining the worlds.
By retaining in memory and by listening to the description of the five families of great intellect one acquires five excellent and rare worldly benefits viz. long life, reputation, wealth, children and heavenly bliss for an indefinite period.
Thus, O Brāhmaṇas, the third Pāda (section) has been recounted to you in detail as well as in the proper order.
What else shall I describe?
1. After hearing the third Section recounted by the intelligent Sūta, the excellent sages asked him about the fourth Pāda.
2. “Out of tenderness and affection for us, the third fore-gone Section has been covered by you. Describe in detail the fourth Section called ‘annihilation’ (Saṃhāra).
3-4. Recount to us all the Manvantaras, the earlier ones along with the others (i.e. future ones). Narrate to us the details of all the Saptarṣis (seven sages). In the present Manvantara, mention all the parts in detail about the creation of the Great Soul. Mention everything to us in detail and in the proper order.”
5-6. “I shall narrate to you this Fourth Section along with (the description of) annihilation. O excellent sages, I shall mention everything as it is.
Listen, O Brāhmaṇas, to this creation of Vaivasvata Manu who is the current Manu of noble soul. Listen to his creation in detail and in the proper order.
7. Understand, even as I recount, the summary of the Manvantaras along with the future seven (Manvantaras) as well as the dissolution of the worlds.
8. These Manvantaras have been recounted perfectly. The subjects (i.e. creations) in the seven Manvantaras have also been recounted.743 Listen to the brief description of the future Manvantaras from me.
9. I shall mention the details of Sāvarṇa the future Manu and son of Vivasvān (the Sun god). Understand briefly the future1 744 (details).
10-13. The future great sages are remembered as seven in number. They are Gālava of Kauśika family, Jāmadagnya (i.e. Paraśurāma) of Bhārgava family, Dvaipāyana of Vasiṣṭha family, Kṛpa of Śāradvata family, Dīptiman of Atri family, Ṛṣyaśṛṅga of Kaśyapa family and Aśvatthāmā, the son of Droṇa, of great renown, of Bharadvāja family. These are the noble-souled seven great sages of the future.
There will be three groups of Devas named Sutapas, Amitābhas and Sukhas. Each of these groups of Devas is remembered as consisting of twenty Devas. I shall mention their names separately. Understand the same with attention and concentration.
14-16a. The twenty Devas of the Sutapa group are: Ṛtu, Tapa, Śukra, Kṛti, Nemi, Prabhākara, Prabhāsa,
Māsakṛt (? Bhāsakṛt), Dharma, Tejas, Raśmi, Kratu, Virāṭ, Arciṣmān, Dyotana, Bhānu, Yaśas, Kīrti, Budha and Dhṛti. Thus the twenty Sutapas have been glorified with their names.
16b-17. The twenty Devas of the Amitābha group are:—Prabhu, Vibhu, Vibhāsa, Jetā (Jetṛ), Hantā (Hantṛ), Arihā, Ṛtu, Sumati, Pramati, Dīpti Samākhyāta, Mahas, Mahān, Dehī, Muni, Ina, Poṣṭā (Poṣṭṛ), Sama, Satya and Viśruta. These are the twenty Amitābhas. They have been duly recounted.
18-19. The twenty Devas of the Sukha group are:—Dāma, Dānī, Ṛta, Soma, Vitta, Vaidya, Yama, Nidhi, Homa, Havya, Huta, Dāna, Deya, Dātā (Dātṛ), Tapas, Śama, Dhruva, Sthāna, Vidhāna, and Niyama. These twenty arc mentioned as the groups of Devas called Sukhas in the first (future) Manvantara of Sāvarṇa.
20-21. They are the sons of the noble-souled Kaśyapa, the son of Marīci. In that Manvantara (the above-mentioned) sixty Devas will be born to Kaśyapa who is the present one. Nine sons will be born to Manu Sāvarṇa.
22. They will be Virajas, Arvarīvān, Nirmoka and others. I shall mention the nine sons in the other Sāvarṇa Manvantaras.
23. Other Sāvarṇa Maṇus will be the future sons of Brahmā. They are four, endowed with divine visions such as Merusāvarṇi etc. (or from Merusāvarṇi).
24. They are the grandsons of Dakṣa, the sons of Kriyā, his daughter. They have equipped themselves with great power of penance on the ridge of the Meru. They have great prowess.
25. They are begot by Brahmā and others as well as by the intelligent Dakṣa. On passing away, they go over to Maharloka. They will resort to Meru and become the future Manus.
26. Those peṛsons endowed with dignity and splendour were formerly born in the Cākṣuṣa Manvantara. They themselves will be born in the future Manvantaras.
27. Of those Manus who are the grandsons of Prācetasa Dakṣa, five are named Sāvarṇas and four are born of great sages.
28. One Sāvarṇi is the son of Saṃjñā, born of Vivasvān (the Sun-god). The eldest son of Saṃjñā is lord Manu, son of Vivasvān.
29-30. Their excellent manifestation is at the advent of Vaivasvata Manvantara. Thus these fourteen Manus, who cause the increase of reputation have been glorified in the Vedas, Smṛtis and Purāṇas. All of them are the mighty ones with great potentiality. All of them are lords of subjects as well as those of living beings.
31. The entire Earth including the cities and consisting of seven comments is to be protected by those rulers of men for the full period of a thousand Yugas.
32. Their detailed description along with that of their progeny and power of penance will be stated. These creations of Svāyambhuva and other Manus, it should be known, are fourteen.
33. They hold offices of authority in the Manvantaras (only) once.- After the expiry of the tenure of their office they resort to Maharloka.
34. (?) Of them six have passed on and the rest are eight in number. The lord Manu reigns by himself in the case of the previous ones as well in the current one.
35. I shall recount those who yet remain along with the Devas, Sages and Dānavas. O Brāhmaṇas, I shall mention to you all the - future ones along with the creation of their progeny.
36. Their details should be known through the example of creation of Vaivasvata Manu, because all of them are neither inferior nor superior to Vivasvān.
37. Due to the multiplicity of repetitions, I shall not recount the details of the future as well as past Manvantaras.
38. Hence the creations in the different families should be understood partially for the realization of their details and proper sequence.
39. A virtuous daughter of Dakṣa is well-known by the name Suvratā. She was the most excellent of all the daughters and was the eldest daughter of Vīriṇī.
40. The father took his daughter of Brahmā. Vairāja (i.e. Brahmā), was seated there attended upon by Dharma and Bhava.
41-44a. Brahmā spoke to Dakṣa who was seated near Bhava and Dharma. This, your daughter Suvratā, will procreate four sons who will be splendid Manus establishing the discipline of the four castes.
On hearing the words of Brahmā, Dakṣa, Dharma and Bhava, the three of them along with Brahmā mentally approached that girl.
Immediately that girl gave birth to four sons similar in appearance and form to them because they were of truthful conception.
44b-46. Even as they were born, they were prepared for carrying out their duties, They were endowed with splendour, with physical bodies produced immediately and capable of experiencing and enjoying.
On seeing them born by themselves and uttering Vedic hymns, they (Brahmā and others) became excited. They pulled them saying “My son, My son”. Meditating upon them as born of themselves, they spoke among themselves.
47-49. “He shall take unto him as his son, the one who is similar to him in physical form, who is similar to him in physical features, size and prowess. Welfare unto you, let him take the one who is of the same complexion (as his son). Certainly, the son always conforms to the form and feature of his father. Hence, the son is equal to his father and mother in. prowess”.
Àfter arriving at this argument among themselves, all of them took their respective sons.
50-54. After the Cākṣuṣa Manvantara had elapsed and the Vaivasvata Manvantara had arrived, a son named Raucya was born to Ruci, the Prajāpati.
He who was begot of Bhūti as the son of Kavi, was named Bhautya.
In the Vaivasvata Manvantara two Manus were born of Vivasvān.
One is well known as Vaivasvata Manu and the other is reputed as Sāvarṇa.
The learned lord Vaivasvata Manu should be known as the son of Saṃjñā. Another Vaivasvata Mānu is remembered as the son of Savarṇā.
Those Sāvarṇa Manus, the four born of great sages, have equipped themselves with the power of penance. They will be persons achieving all their tasks as Manus in their respective future Manvantaras.
55-56. In the first (future Manvantara) three groups of Devas will be born when Merusāvarṇi745 746, the son of Dakṣa, is the Manu. They will be Pāras, Marīcigarbhas and Sudharmans. Each group consists of twelve Devas. Those noble-souls have all been born in the Vaivasvata Manvantara as the sons of Rohita, the Prajāpati, the son of Dakṣa. They will be the future groups of Devas.
57. Aiśvara, Vāku, Vaṃśa, Rāhu and (the other eight) Grahas (planets) should be known, as Pāras. Understand the others.
58-59. The following are the twelve Marīcis viz.—Vājipa, Vājijit, Prabhūti, Kakudmī, Dadhikrāvan[?], Vipakva, Praṇīta, Vijaya, Madhu, Utathya and two Uttamakas (?).
I shall mention the Sudharmans by name. Understand them.
60-61. Varṇa, (?) Athagarvi2, Bhuraṇya, Vrajana, Amita, Asita, Dravaketu, Jambha, Aja, Śakraka, Sunemi and Dyutaya. The Sudharmans are glorified thus. Then their Indra will be the future one named Adbhuta.
62-64a. This (Adbhuta) is Skanda, the son of Pārvatī (otherwise known as) Kārttikeya and Pāvaki. The seven sages in the Rohita Manvantara are Medhātithi of the family of1 2
Pulastya, Vasu of the family of Kaśyapa, Jyotiṣmān of the family of Bhṛgu, Dyutimān of the family of Aṅgiras, Vasina of the family of Vasiṣṭha, Havyavāhana of the family of Atri and Sutapas of the family of Pulaha.
64b-65. The following are declared as the nine sons of the first Sāvarṇi:—Dhṛtiketu, Dīptiketu, Śāpa, Hasta, Nirāmaya, Pṛthuśravas, Anīka, Bhūridyumna and Bṛhadyaśas.
66-68. In the tenth recurrence of Manvantara, the Manu will be the second Sāvarṇi747, the son of Dharma. In that future Manvantara, there will be two groups of Devas namely Sudhāmans and Viruddhas.
All of them are effulgent and they equally number a hundred. The hundred Prāṇas mentioned by the Sages in Puruṣa will be the Devas (during the reign) of the Manu, the son of Dharma.
69-71a. Their Indra, it is said, will be the future learned Śānti.
The seven great sages will be the glorious Haviṣmān of the family, of Pulaha, Sukīrti of the family of Bhṛgu, Āpomūrti of the family of Atri, Āpava of the family of Vasiṣṭha, Apratima of the family of Pulastya, Nābhāga of the family of Kaśyapa and Abhimanyu of the family of Aṅgiras.
71b-72. It is proclaimed that the following will be the ten sons of Manu:—Sukṣetra, Uttamaujas, Bhūriṣeṇa, Vīryavān, Śatānīka, Nirāmitra, Vṛṣasena, Jayadratha, Bhūridyumna and Suvarcas.
73-76. In the eleventh Manvantara of the third Sāvarṇa, the groups of Devas will be the following three, namely Nirvāṇaratis, Kāmagas (? Vihaṅgama in Verse 75) and Manojavas. These three sets of noble-souled Devatās are well-known. Each of those groups of heaven-dwellers consists of thirty Devas. The thirty days of the month, the poets know, as the set of Devas named Nirvāṇaratis and the thirty nights are1
Vihaṅgamas (Kāmagas). Manojavas who had been mentioned as the third set of Devatās will be the Muhūrtas. Thus the Devas have been recounted.
77. These are remembered as the future mental sons of Brahmā. Their Indra is Vṛṣa by name. He will be the future king of Suras.
78-81. Understand their seven sages too being recounted: They are Haviṣmān of the family of Kaśyapa, Vapuṣmān of the family of Bhṛgu, Āruṇi of the family of Atri, Nāga of the family of Vasiṣṭha, Puṣṭi who should be known as belonging to the family of Aṅgiras, Niścara of the family of Pulastya and Atitejas of the family of Pulaha.
The Devas in the eleventh Manvantara (have been mentioned). The nine sons of the Sāvarṇa of Prājāpatya (i.e. Brahmasāvarṇa) are Sarvavega, Sudharma, Devānīka, Purovaha, Kṣemadharma, Graheṣu, Ādarśa, Pauṇḍraka and Maru.
82. In the twelfth Manvantara Manu will be Rudra’s son. The fourth Sāvarṇa will be Rudrasāvarṇa.1 Listen to the Devas during his Manvantara.
8.3-85A. The future Devas (of this Manvantara) are said to be of five groups. They are Haritas, Rohitas, Sumanas, Sukarmans and Sutāras.
The following ten are remembered as Haritas viz. Vidvān, Sahasrada, Parvata, Anucara, Apāṃśu Manojava, Ūrjā, Svāhā, Svadhā and Tārā.
85b-86. The following ten Devas are remembered as Rohitas viz. Tapa, Jñānī, Mṛti, Varcas, Bandhu, Rasa, Raja, Svarṇapāda, Puṣṭi and Vidhi.
87. Those thirty-three Devas who have already been mentioned, beginning with Tuṣita, should be known as Sumanas.
Understand the Sukarmans: They are Suparvā, Vṛṣabha, Pṛṣṭa, Kapi, Dyumna, Vipaścit, Vikrama, Krama, Vibhṛta and Kānta. These Devas are Sukarmans.
]. VV. 82-95a state the names of Saptarṣis, Devas etc. under the twelfth Manu Rudra-Sāvarṇa (-Sāvarṇi).
88-90, Understand the Sutāras: They are Varṣa, Divya, Añjiṭṭha, Varcasvī, Dyutimān, Kavi, Śubha, Havi, Kṛtaprāpti and Vyāpṛta the tenth. The Devas called Sutāras have been glorified with their names.
91-93. The highly glorious Ṛtadhāmā should be known as their Indra. The following are the seven sages of great achievement during the Manvantara of the last of seven Sāvarṇis viz.—Dyuti the son of Vasiṣṭha, Sutapas belonging to the family of Atri, Tapomūrti belonging to the family of Aṅgiras, Tapasvī of the family of Kaśyapa, Tapodhana of the family of Pulastya, Taporati of the family of Pulaha and Tapodhṛti who is the seventh among them and should be known as belonging to the family of Bhṛgu.
94-95a. The following are the sons of the twelfth Manu viz.—Devavān, Upadeva, Devaśreṣṭha, Vidhūratha, Mitravān, Mitrasena, Citrasena, Amitrahā, Mitrabāhu and Suvarcas.
95b-96. In the future Raucya Manvantara, which is the thirteenth Manvantara,748 only three groups of Devas have been mentioned by Svayambhu (Brahmā). All those noble souls are the mental sons of Brahma.
97-100. Sutrāmans and Sudharmans, Sukarmans, these three are mentioned as the future groups of Devas who will imbibe Soma juice (Somapāyins).
Of them, the sutrāmans are three. They are the thirty-three Devatās who should be worshipped separately by the Yājñikas (people who perform Yajñas). Understand that they are to be worshipped separately by means of Ājya (ghee) and Pṛṣadājya (ghee mixed with coagulated milk) along with Graha-Śreṣṭha (the most excellent one among the planets i.e. the Sun). The Sutrāmans (are also known as) Prayājyas. They are those who take in Ājya now. The Sukarmans are also called Anuyājyas because they are those who consume Pṛṣadājya. The Sudharmans are Upayājyas.1
Thus the Devas have been mentioned.
101. Divaspati of great inherent prowess will become their Indra. The sons of the son of Pulaha should be known as Ruci’s sons.
102-103. (The Seven Sages in the thirteenth Manvantara are as follows) Dhṛtimān of the family of Aṅgiras, Avyaya belonging to the family of Pulastya, Tattvadarśī of the family of Pulaha, Nirutsuka of the family of Bhṛgu, Niṣprakampya of the family of Atri, Nirmoha of the family of Kaśyapa and Sutapas of the family of Vasiṣṭha—these are the sages in the thirteenth Manvantara.
104-105a. In the thirteenth Manvantara, the following will be the sons of Manu Raucya. They will be ten (in number). They are Citra-Sena, Vicitra, Naya, Dharma, Dhṛta, Bhava, Aneka, Kṣatraviddha, Surasa and Nirbhaya.
105b-107. In the fourteenth Manvantara of the Manu Bhautya, it is said that there will be five groups of Devas. Tḥc following five groups of Devas are remembered namely, Cākṣuṣas, Pavitras, Kaniṣṭhas, Bhrājitas and Vācā-Vṛddhas.
108-109. There are seven Svaras (Notes in the Gamut of Indian Music) beginning with Niṣāda. Understand them as the Seven Cākṣuṣas. The seven Sāman-Mantras beginning with Bṛhat are the seven Kaniṣṭhas. The seven worlds are the Pavitras and the seven oceans are the Bhrājitas. Understand those sages as Vācāvṛddhas—those sages who were in the Manvantara of Svāyambhuva Manu.
All the Indras of the Manvantaras should be known as having similar characteristics such as splendour, power of penance, intellect, strength, learning, and exploits.
110-114. These Indras overpower all the living beings in three worlds by means of their qualities (irrespective of whether the living beings are mobile or immobile). The Indras (? or Devas) are Bhūtāpavādins, Hrṣṭas, Madhyasthas, Bhūtavādins and the Bhūtābhavādins. The three Vedas are competent in respect to Pravādins (those who argue and expound).
The seven sages of the Bhautya Manvantara are Agnīdhra of the Kaśyapa family, Māgadha of the family of Pulastya Agnibāhu of Bhṛgu family, Śuci of Aṅgiras family, Śukra of
Vasiṣṭha’s family, Mukta of Pulaha’s family and Śvajita who is said to be of the family of Atri.
Now listen (to the enumeration of) the sons of Manu. They are Uru, Guru, Gambhīra, Buddha, Śuddha, Śuci, Kṛti, Ūrjasvī and Subala. These are the sons of Bhautya.
115-116. These four Sāvarṇa Manus arc the sons of Brahmā. A son of Vivasvān is (also) called Sāvarṇa Manu.
The Manus Raucya and Bhautya are considered to be sons (or descendants) of Pulaha and Bhṛgu.
During the reign of Bhautya749 the Kalpa will shortly be completed.
117-120. When all the Manvantaras pass by at the end of many Caturyugas, when everything is annihilated it is called Saṃhāra. At the end of Manvantara all these (?) seven Devas of the family of Bhṛgu (?), after enjoying the period of seventy-one Caturyugas while being stationed in the three worlds (pass away too).
When the Manvantara passes by along with the Pitṛs and Ṃanus, the entire space of the three worlds will be devoid of support.
The splendid abodes of Sthānins (the super-human beings presiding over various worlds) fall off on being separated from stars, constellations and planets.
121-125. After passing away, the lord of the three worlds goes over to Maharloka where the fourteen groups of Devas, Ajitas and others are present. These Ajitas are long lived ones. They are Kalpavāsins (staying alive throughout the Kalpa). They are indeed the fourteen groups of Devas in all the Manvantaras. It is reported that they go over to Janaloka along with their followers and with their physical bodies.
When the Devas have gone over to Janaloka from Mahar-Loka, when the Bhūtādis (the Ahaṃkāra and other prime causes1
of the Universe) alone remain, when all the immobile beings have come to an end, when all the Lokasthānas (the abodes of worlds) beginning with Bhū and ending with Mahar have become void and when the Devas have gone up, it is the period when the Kalpavāsins (those who remain alive throughout the Kalpa) attain their Sāyujya (salvation).
126. After withdrawing (i.e. annihilating) gods, sages, Pitṛs and Dānavas (demons), god Brahmā, on visualizing the end of his day at the end of Yuga, verily puts an end to his creation.
127. Persons who know that the day of god Brahmā terminates at the end of a thousand sets of four Yugas and that his night ends with a thousand sets of four Yugas are called the conversant ones with the day and night (of god Brahmā).
128. The Pratisañcara750 (Dissolution and reabsorption) of all living beings is of three types viz. Naimittika (Periodical), Prākṛtika (Pertaining to Prakṛti) and the Ātyantika (the ultimate one).
129-131. The Naimittika reabsorption (of the living beings) is the burning at the end of the Kalpa caused by Brahmā (?) It is his Prasaṃyama (withdrawal and Restraint) of all beings. The destruction of Karaṇas (instruments and means) of the living beings during Pratisarga (Reabsörption into Prakṛti) is called Prākṛta.
The dissolution due to dawning of Jñāna (Perfect knowledge) is said to be Ātyantika (the ultimate one) as it renders causes (of Saṃsāra) impossible.
At the end of his Prahara (a watch or 1/8 part of a full day) Brahmā annihilates Devas, the residents of the three worlds and again starts the creation. When he is desirous of sleeping, lord Brahmā annihilates the subjects.1
132. At the end of a thousand sets of Caturyugas, when the period of annihilation of the Yuga arrives, the Prajāpati (Lord of the Subjects i.e. Brahmā) begins to make the subjects abide in him (i.e. reabsorb in him).751
133-136a. Then a continued drought lasting for a hundred years takes place. On account of it, only those living beings deficient in strength or having very little potentiality on the surface of the earth become dissolved and get mingled with the dust.
The sun rises up with his seven rays for his chariot. The lord with rays of unbearable heat begins to drink water by-means of his rays. As he blazes, his seventy brilliant green rays whirl again and slowly pervade the sky.
136b-140. The worldly fire burns wood and fuel along with water (when water boils many solids are dissolved in it). Hence, when the sun takes up water, it is said that it blazes. The sun is sprinkled when there is drought (i.e. when the sun blazes water becomes vapour); when there is drought the sun has a glow. Therefore, the sun blazes with water. Seven rays of the sun that blazes in the sky sucking up water, drink water from the great ocean. Being illuminated with that intake seven suns are evolved. Then those rays that have become suns, burn the four worlds in the four directions. Those fires burn up the entire Universe.
141. With those rays, the seven suns move up and down. They blaze burning up (everything) like the fire at the close of the Yugas.
142. Kindled by the waters, those suns with thousands of rays envelop the firmament and stay on, burning the Earth.
143. Being burned by their brilliant flames, the Earth including mountains, rivers and oceans becomes bereft of moisture and viscidity.
144. Being restrained by those rays of the Sun, that burn brightly, that move about in a continuous series and that have variegated colours, the Earth is enveloped entirely, beneath, above and on all sides.1
145. The multifarious fires of the sun become expanded and augmented and then mingle with one another. They then form a single unit—a single flame.
146. It will be the destroyer of all the worlds. That fire takes a circuitous movement and enveloping the set of four worlds burns it up by means of its fiery splendour.
147. When everything mobile and immobile becomes dissolved, the Earth devoid of trees and (even) grass may seem like the back of a tortoise.
148. Everything filled with its flames blazes like a solid ball of fire. The entire universe appears like a frying pan.
149. Whatever be the animals and living beings on the surface of the Earth or within the great oceans become annihilated and dissolved and turned into dust (ashes).
150. The continents, the mountains, the subcontinents and the great ocean—all these will be reduced to ashes by that universal fire, the soul of everything.
151. The kindled fire resorting to the earth blazes and drinks up water from the seas, rivers, nether worlds completely from all sides.
152. Increased in its dimensions, this enkindled Saṃvartaka fire, of terrible form transcends the mountains and planets and annihilates the worlds.
153. Thereafter, it breaks through the Earth and dries up Rasātala. After burning up Pātāla completely, it burns up the world of wind in the end.
154-157a. After consuming the Earth from below it bums the firmament above. The innumerable flames and tongues of that Saṃvartaka fire rise up into thousands, millions and trillions of Yojanas:
The excessively ignited fire burns Gandharvas, Piśācas and Rākṣasas along with the great serpents. It burns entirely the globe of Bhūloka, Bhuvarloka, Svarloka and Maharloka. The horrible fire of death thus burns the four worlds.
157b-159. When all those worlds are pervaded by the fire above and on the sides, the terrible Saṃvartaka clouds rise
up. Getting the fiery splendour transmitted to it, the entire universe slowly assumes the form of a huge block of iron and shines thus. Thereafter, the terrible Saṃvartaka clouds rise up in the sky. They are of the size and shape of huge herds of elephants. They will be adorned with lightning streaks.
160. Some of them are dark in colour like the blue lotus, some resemble the water lilies. Some appear like Vaidūrya (Lapis Lazuli). Others resemble Indranīla (blue Sapphire).
161. Other clouds appear white like conch and jasmine flowers as well as dark like the black pigment. Some clouds are smoke-coloured and some are yellow.
162. Some clouds have a shining lustre like the colour of a donkey. Similarly, some resemble the colour of the lac exudation. Others appear like the Manaḥśilā (Red Arsenic) and other clouds have the colour of doves.
163. Some clouds resemble the glow-worm. Some are like the red orpiment. Some resemble the wings of the blue jay. Clouds like these rise up in the firmament.
164. Some of the clouds are of the size of an excellent city. Some can be compared to herds of elephants. Some clouds shine like huge mountains. Some clouds appear like an extensive flat ground.
165. Some clouds resemble the hall of games. Some can be compared to shoals of fish. The clouds have different forms. They are aweful in appearance and make terrific thundering sound.
166-169a. Then the clouds fill the entire area of the firmament. After that, these clouds, producing terrific rumbling sound group themselves in seven, identifying themselves with the Suns, and they extinguish the fire. Then those clouds shower rain in huge torrents. They destroy the whole of extremely terrific and inauspicious fire. With the waters so profusely showered, the universe becomes filled up with it. With its splendour attacked and subdued by the waters, the fire enters into the waters.
169b-l 73. Drenched by the shower, the fire is subdued and destroyed. The clouds arising from those fires permeate the entire universe with huge torrents of water-currents. Urged by
the self-born Lord, they fill this universe with currents of water. Other clouds attack the seashore with huge columns of the downpour. A vast expanse of the ground including mountains, continents and the intervening spaces, being (as if) swallowed up, stand submerged in water. Then the water from the sky falls down on the Earth. A violent wind of terrible nature envelopes it all round in the sky. When everything mobile and immobile becomes dissolved and destroyed in that single terrible vast expanse of water, when thousand Caturyugas are completed it is said that the Kalpa has come to a close.
174-178. When the world is covered by Ambhas752 (water), learned men say that it is Ekārṇava (a general inundation of the sea). When the fire is destroyed, when everything is blinded, nothing is observed clearly whether Earth (land) or water, Ether or wind. All the products of Earth and the waters of the ocean as well as Daivyas (those of celestial origin) become entirely immobilised. Without any movement they attain the state of a single unit and are designated as Salila (water). Then that Salila is remembered as one devoid of to and fro movement.
That water which is called Arṇava (ocean) covers this Earth. The word Bhā is used in Vyāpti (pervasion) and Dīpti (illumination). This water pervades the entire mass of ashes and becomes illuminated. So it is called Ambhas.
179-181. The root ar (i.e. ṛ) is used in the sense of multiplicity and quickness. In that single expanse of Sea (Ekārṇava) the waters are not quick (i.e. they are stationary). Therefore they are Naras.
When a day of Brahmā consisting of a thousand Caturyugas passes by, the universe becomes Ekārṇava for an equal period of time. Then all the activities of Prajāpati cease.
Thus when everything mobile and immobile is dissolved and destroyed in that single vast expanse of sea, Brahmā becomes an entity possessing thousand eyes and a thousand feet.1
182. The first Prajāpati (creator) who is expressly declared as a Person in the form of the Trayī, i.e. the three Vedas, is one with thousand heads, thousand feet, thousand arms and a gracious disposition.
183. He has the brilliant complexion of the Suṇ. He is the protector of the Universe. He is unparalleled, the only one (without a second), the first, quickly overpowerer (of the mighty), a cosmogonic power (lit. born of a golden egg), the Supreme Person, the great one. It is recited (in the scriptures) that he is beyond the quality called Rajas.
184. At the end of the thousand sets of four Yugas, when all space is flooded with water on all sides, the lord becomes desirous of sleep. As he does not wish for light, he creates the Night.
185-188. When all the subjects (creatures) of the four types (i.e. ovoviparous, born of sweat etc.) are dissolved in him and lie within him, the seven sages see that Noble-souled Kāla (God of Time—God of death). These seven sages have acquired (divine) vision due to penance and they have reverted to the Janaloka. They are the noble souls beginning with Bhṛgu and their characteristic features have already been explained. They can see with their eyes, the seven worlds beginning with Satya. During the period of the nights of Brahmā they always see Brahmā.
The seven sages see Kāla who sleeps during his night. Since he abides beyond the Kalpas heis cited as Ādya (the Primordial one).
189-1.90. He is the creator of all living beings repeatedly during the beginnings of Kalpa. Lying down thus, the Prajāpati of great splendour takes up everything and keeps it within himself. He, the maker of all, stays in the waters of the single vast expanses of the Sea in darkness during the night.
191. When the Night comes to a close, Prajāpati wakes up. He becomes induced with a desire to create. He then once again applies his mind to the activity of creation.
192-196. Thus, when Prajāpati becomes calm after creating everything including the worlds, when the Naimittika (periodic or occasional) dissolution pertaining to Brahmā occurs,
it is remembered that all living beings get separated from their bodies.
When all the living beings are burnt by the rays of the Sun, when the excellent Devas, sages and Manus (are submerged) in that watery flood, all those living beings beginning with the Gandharvas and ending with the Piśācas, perish too.
Those that are not burned up resort to Jana-Loka (world) at the beginning of the Kalpa. The living beings of the lower strata of animals and those beings that have fallen into the hell—all those become burned up. All of them will be rid of their sins. As long as the universe is flooded by water, those beings too become submerged in water.
197. When the night becomes dawn, all those living beings are born again from Brahmā of unmanifest source of origin.
198. The Sages, the Manus and the four types of living beings—all these are born again. It is mentioned that even those Siddhas do have birth and death.
199. Just as the rising and setting of the Sun in this world happens regularly, so also (it should) be remembered that the birth and death of all living beings are happening, regularly.
200-203. The re-birth after the annihilation of all living; beings is called Saṃsāra.
After the rainfall, all the immobile beings (i.e. trees etc.) are reborn (i.e. germinate and grow). In the same manner alī the subjects regularly (take their origin) in every Kalpa.
Just as the. different seasons, the various characteristic features of the seasons do manifest themselves in various forms in their due order, so also are the different happenings in the course of the days and nights of Brahmā. All the living beings mobile and immobile enter Brahmā, the Prajāpati. the lord of Time in the process of dissolution. They come out of him at the time of creation. He is the great lord of great Yogic power.
204, He is the creator of all living beings repeating the process at the beginnings of Kalpas. The great lord is both manifest and unmanifest. To him belongs this entire Universe.
205-207. (Parṭially defective Text). It is he by whom the waters are at first created, the waters that reach the surface of the Earth along the path taken before. They go back again along the same path to the heaven. Thus they go up and down, due to the Sun. In the same manner, human beings go up and down, due to their auspicious and inauspicious activities. They move about here and there in the course of their transmigrations from body to body.
There are Devas, Manus, Lords of Subjects and Siddhas who reach heaven. It is on being evolved and created by them that the virtuous brings take their birth (in the various species) in accordance with their fame.
208-209. Henceforth, I shall recouṇt the time of Ābhūtasamplava753 754 (the annihilation of all living beings). The Manvantaras that are yet to be, have been explained, O Brāhmaṇas, by me, along with the creations of subjects and also along with the Devas. Altogether there are fourteen Manvantaras and they extend to a period of a thousand Caturyugas.
210. When two thousand Caturyugas are completed it is called Viśeṣa Kalpa (? Special Kalpa). This should be known as the day of Brahmā under its calculation.
211. A mātrā has been made equal to a Nimeṣa (winking of the eye) by a person at leisure. Fifteen winkings of human eyes make one Kāṣṭhā.753
212. (Defective Text) (?) Nine winkings make a Kṣaṇa or five winkings make one Kṣaṇa. Twenty winkings make one Kāṣṭhā. Three Kāṣṭhās make one Prastha (?). Seven Prasthas make one udaka (?). One more (i.e. Eight Prasthas) make one Lava.2 (?)
213. It should be known that thirty Lavas make one Kalā. Thirty Kalās make one Muhūrla. Thirty Muhūrtas make one day and night. This is the position.
214. One day and night consists of more than six hundred Kalās (30 x 30 = 900). These should be known in accordance with the movements of the moon and the Sun.1 2
215-216. (?) Fifteen Nimeṣas make one Kāṣṭhā. Thirty Kāṣṭhās make one Kalā. Thirty Kalās make one Muhūrta. (According to another calculation) Kalā is remembered as one tenth of a Muhūrta. Forty-five Kalās make what is termed as one Muhūrta. Thus Muhūrtas and Lavas are reckoned by those conversant with measurements.
217. In the same manner thirteen Palas of water constitute a Jalapraṣṭha according to Magaḍha reckoning.
218-219. Four Prasthas filled with water make one (?) Nālikoccaya. It contains four holes totally extending to four Aṅgulas. Each hole is as big as a Māṣa of gold (?) During, the days when day and night are of equal duration two Nālikas (a period of twenty-four minutes) make one Muhūrta. This calculation is always in accordance with the peculiar movement of the Sun.
220. What is mentioned as a day having more than six hundred Kalās should be known as human day. The stellar day comprises ten more.
221. This is remembered as a year according to Sāvana calculation and this constitutes one day and night according to divine reckoning.
222-224. Months, Ayanas (transits of the Sun) and years should be calculated on the basis of this day. The knowledge and terminology is based on that. The measure of the digits is mentioned as Kalā. What is mentioned as one day of Brahmā consists of a crore, twenty lakhs and ninety thousand days according to the calculation of the Devas.
225. On learning this the sages (become) surprised. They considered it wonderful. Then they sought the knowledge regarding the division of the number of days.
226. We wish to hear the measurement and calculation according to human reckoning. Let it be brief with very few letters and words. Human calculation alone is in accordance with our opinion.
227. On hearing their requests, the wind-god engaged in what is beneficial to the worlds, said succinctly as follows
He could do it because he is endowed with divine power of vision.
228. “The night and day (of god Brahmā) have been recounted before. I shall calculate the number of days in a year through mundane measure and mention the extent of duration at the close of a day of Brahmā.
229-231. Four hundred and thirty-two crores eight million nine hundred and eighty thousand human years (4328980000 years). This is the period of extent of the period of annihilation. It has been so calculated by the Brāhmaṇas.
When all the worlds are burnt-down by the seven suns all the four types of creatures get merged in the Mahābhūtas (Great Elements).
232-236a. When the world is flooded with water, when everything mobile is dissolved and destroyed, when the activity of annihilation is concluded, when Prajāpati becomes quiescent, when there is no light, when everything is burnt down and enveloped in the nocturnal darkness and when it is presided over by Īśvara—that is the time when a vast expanse of Sea comes into being. The extent of duration of the vast expanse of Sea is as much as that of the day of the lord. The night is the period when there exists the Salila (motionless water). The period when it recedes is remembered as the daytime.
His days and nights come one after the other successively. The day and night of the lord is remembered as Abhūta-samplava.
236b-238. It is called Ābhūta-samplava because whatever living beings there are, whether mobile or immobile in the entire range of the three worlds become merged in the Bhūtas (Elements).
All the subjects, of the past, present and future get merged like this.
Divine calculation has been reckoned as subservient to Parārdha (the number one followed by seventeen zeroes). The ultimate longevity is declared as extending to twice the period (of Parārdhas)
239. This much is the period of existence of Aja, the
Prajāpati. At the close of existence there is the Pratisarga (Reabsorption) of Brahmā, the Parameṣṭhin.755
240. The burning wick of the lamp becomes extinguished by a violent gust of wind. In the same manner Brahmā becomes quiescent due to Pratisarga.
241-243. Brahmā gets merged in Mahat etc., the great Īśvara, created by himself. This Mahat gets merged in Avyakta. Thereafter, the Guṇas (Sattva, Rajas and Tamas) regain their equilibrium:
Thus Ābhūtasamplava has been recounted unto you by me. This withdrawal by complete washing with water is a periodic (Naimittika) reabsorption carried out by Brahmā. It has been briefly recounted. What else shall I describe unto you?
If any one retains this always or listens to this frequently or glorifies this or describes this, he shall attain great spiritual achievement.
VV. 239-243 describe what happens when the life of god Brahmā terminates.
1. Special holy rites have been duly performed by persons of acute discernment and of extraordinary habits and practices, with the residue of what is consigned to the sacred fire in the form of Homa and also with other things.
2-5. Along with the Devas, those persons stay behind as the residents of the world called Mahar. Fourteen Manus who cause increase in reputation have been glorified. Devas, Sages, Manu and Pitṛs of the past, present and future
who have been recounted, are mentioned by me as persons of the past who had resorted to Maharloka, along with Brāhmaṇas, Kṣatriyas, Vaiśyas and other virtuous persons accompanied by the Devas. They are accompanied by persons with Śraddhā (faith and composure of mind) who perform (holy rites etc.) in the same manner (as is expected) and who are not arrogant. They closely adhere to the religious rites of four castes and stages in life as ordained in the Śrutis and Smṛtis. When the Manvantaras come to a close, they retire from their authorized offices.
6-7. “O Wind-god what is established there in that world which has been mentioned as Maharloka by you? What thing has been laid down there among the rites to be carried out in very world.”
The wind-god conversant with the Tattva (reality) spoke the (following) sweet words in accordance with the facts:—
8. “Only fourteen Sthānas (abodes) have been created by the great sages. They are those that are called Lokas755 (Worlds) where men stay.
9. They say that Seven of them are Kṛtas and Seven are Akṛtas. The seven worlds beginning with Bhūḥ and ending with Satya are the Kṛtas.
10. The Akṛtas are only seven. They are the abodes that are Prākṛtas (evolved by Prakṛti). These Sthānas have been 1 756
created as holding fast to the Sthānins (Persons presiding over the Sthānas), created along with them.
11-12. The Earth, the firmament, the heaven and what is remembered as Makar—these four Sthānas are remembered as Āvarṇakas (? Āvaraṇakas: ‘Sheaths of the worlds’). It is said that they are teeming with excellent abodes and some are without them. Those that arc Naimittikas (evolved by a cause), remain steady till Ābhūtasamplava (annihilation by merging into the Bhūtas i.e. Elements).
13. Jana, Tapa and Satya—These three worlds are Ekāntikas (exclusive ones). They remain steady till the Prasaṃyama (Ultimate Re-absorption).
14-16a. I shall clearly recount these seven Sthānas. The Bhūrloka is the first among them. Bhuvaḥ is remembered as the Second. This should be known that Svar loka is the third one. Mahaḥ (Mahar) is remembered as the fourth one. Jana is the fifth world. Tapaḥ is considered as the sixth one. Satya is the Seventh world. Beyond that there is absence of light.
16b-19. Formerly, at the utterance of the word Bhūḥ the Bhūrloka was evolved. When the second word Bhuvaḥ was uttered the firmament was evolved. When the third word Svaḥ was uttered the heaven manifested itself. Brahmā evolved the Universe by means of these three Vyāhṛtis (Utterances). Therefore Bhūḥ is the terrestrial world; the Antarikṣa firmament is declared as Bhuvaḥ. Svarloka is heaven. This is the conclusion arrived at the Purāṇa (literature).
Agni (the fire-god) is the overlord of the Bhūta (i.e. that which has come into existence). Hence, he is remembered as-Bhūtapati.
20. Vāyu (the wind-god) is the overlord of Bhuvaḥ. Therefore Vāyu (is called) Bhuvaspati. Sūrya (the sun-god) is the overlord of heaven. Therefore, Sūrya (Sun) is called Divaspati.
21. Due to the utterance of Mahar the Maharloka came into existence. The abode of the Devas whose tenure of office has come to an end is there.
22. Jana is the fifth world. It is from it indeed that Janas (people) are born. (It is called) Jana because it causes the birth of the subjects Svāyambhuva (Manu) and others.
23-24. Svāyambhuva and others who have been glorified before perform penance in this Kalpa in this world. (Therefore that world) is called Tapas. Ṛbhu, Sanatkumāra and others have sublimated their sexual urge. Therefore, that world is called Tapas. Or there are persons there who have sanctified themselves by means of penance. Therefore that world is called Tapas.
25. The word Satya is that of god Brahmā. That is remembered as sattāmātra (Pure Existence alone). Hence, Brahmaloka is Satyaloka. It is the Seventh world. It is very lustrous.
26-28. All the Devas, Gandharvas, Apsaras, Yakṣas, Guhyakas along with the Rākṣasas, Bhūtas (spirits, goblins), Piśācas (Ghosts), Nāgas along with human beings—all these reside in Svarloka, Maruts, Mātariśvans (These two are Wind-gods); Rudras and Aśvinīdevas are the residents of the Earth. The persons who do not have any (permanent) abode have the Bhuvar-loka (as their abode).
Ādityas, Ṛbhus, Viśvedevas, Sādhyas and Pitṛs are heaven-dwellers.
29. The sages Aṅgirases resort to the Bhuvarloka. Those persons i.e. the Devas who reside in the constellations and planets are (called) Vaimānikas.
30-31. (?) Those beginning with Śukra and ending with Cākṣuṣa who have already passed away resort to the Bhūrloka (?) (svar-loka). They are sanctified mutually and they begin by means of Tanmātras.
32. The worlds having Bhūrloka as the first and Mahar as the last, are proclaimed thus. Those seven Sūryas (at the time of ultimate dissolution) burn all those worlds by means of their flames;
33-34. Marīci, Kaśyapa, Dakṣa, Svāyambhuva, Aṅgiras, Bhṛgu, Pulastya, Pulaha, Kṣatu and others—these are all
Prajāpatis. They remain there along with Ṛbhus etc. They are devoid of possessions and the attitude of “My-ness”. They have sublimated their sexual urge. Ṛbhu, Sanatkumāra and others are the sages called Vairājas (? free from passion (or Sons of Viraja—Prajāpati).
35-37a. (Defective Text) The sixth world viz. Tapas is the world remembered as the place causing return of all the fourteen Manus in the course of Manvantaras including those of Sāvarṇas.
Then it is said that they retain in their soul their Yogic power, the power of penance and inherent Sattva quality and return to the sixth world on account of the reverse process (i.e. Reabsorption and withdrawal).
37b-39. Satya is the seventh world. It is the world for those who never return along the path (traversed by them i.e. those who are on the way to their dissolution, Brahmaloka with its characteristic feature of Apratighāta. (Absence of repulsion and hindrance) has been recounted.
40. The space between Dhruva and the Jana Loka is called Maharloka.
All the seven worlds have been explained. I shall mention their Siddhis (Spiritual achievements).
41-43. All those who reside in the Bhūrloka subsist by eating food-grains and imbibing juices.
All those who are in the Bhuvarloka and Svarloka are Somapās (imbibers of Soma juice) and Ājyapās (those who drink ghee). Those who resort to the Maharloka and stay in that fourth world have, it should be known, the mental achievement of five characteristics.
Everything that they desire mentally is produced instantly. These Devas worship mutually by means of all kinds of Yajñas.
44-45. These Devas are of the past, present and future. The first and the last are indicated through the present.
When the group of Devas goes beyond Tapas (world) their relationship also recedes. Their Siddhi (achievement) is mental (even when) their tenure of office ceases.
.46. Their mental achievement should be known as very-pure on account of mutual interaction.
The four worlds have been recounted and the details of Jana too, O Brāhmaṇas, have been mentioned by me. I shall repeat it once again for your sake.”
47-48. “Marīci, Kaśyapa, Dakṣa, Vasiṣṭha, Aṅgiras, Bhṛgu, Pulastya, Pulaha, Kratu and others—Formerly these are born here mentally from god Brahmā.
49-50. Thereafter, they establish the subjects and resort to Janaloka757 itself. On those occasions of burning at the end of Kalpas, when the worlds beginning with Bhūḥ and ending with Mahar are pervaded by fire completely, the flames of the Saṃvartaka fire overlap them along with the Vāsanās (impressions, of activities etc.)
51. All those groups (of Devas) Yama and others who reside in Maharloka resort to Janaloka itself when the Maharloka is ablaze and burnt up.
52. All those who are the inhabitants of that place are persons with subtle bodies. These (Yama and others) acquire the same ability or equal potentiality as the inhabitants (of Janaloka) and they are equipped with a physical form similar to that of those persons.
53-57. They move about in the Janaloka. The Saṃvarta fire sweeps over the Universe.
When the night of Brahmā whose source of. origin is the unmanifest one, dawns, at the beginning of the day, they are1
born as before in the same order. All those Sādhakas (Aspirants after spiritual attainment) beginning with Svāyambhuva and ending with Marīci are born like that. They are Devas and on their passing away the Yāmas and others are successively born as the younger brothers of Prajāpati. The earlier ones are born earlier and the later ones later. In the family of the Devas the Devatās are remembered as seven Sambhūtis (Births). These seven Sambhūtis are born along with the Kalpas and they have passed away. Three others yet remain. All of them are in the same order (or successively) reborn.
58-61. They have these repeated rapid successive births ten times. All these Gaṇas (groups) perceive transience in the Bhāvas (all created things). Due to the force of inevitable future as well as that of their meritorious reputation, all of them as well as the gods staying here resort to Vairāja. They go to him after forsaking the worlds. Thereafter, in the course of this period, the Tapasvins (sages) who are Nityamuktas (eternally free i.e. those who have attained salvation) are born in their race at the instance of Dharma. After being born here they fill those Sthānas (abodes).
62-63. (The Sthānas may be concerning) the states of Devas, Sages and human beings.
Thus all the groups of Devas take repeated births, ten times and when they resort to Vairāja Lokas (the regions of Brahmā), they stay there for a period of ten Upaplavas. (Secondary dissolutions). As the Kalpas come to a close, they stay there in the Vairājaka and again revert to Brahmaloka in their due order of priority.
64-66a. When a Kalpa of Vairājaka (i.e. pertaining to Brahmā) passes by in the world of Brahmā, the Vairāja (? Brahmā) allots the Sthāna in the Avyakta (Unmanifest one). Thus they (Devas etc.) in accordance with the posteriority and priority obtaining in the Brahmaloka resort to the Vairājalokas after going and returning ten times.
66b-76. Thus thousands of Deva Yugas have passed by. It is impossible to recount all details in the proper order of sequences of those persons who have attained death in the world of Brahmā along with the sages. This is because Time is
without a beginning and it is difficult to count everything completely. It is so. There is no doubt in it. It has been mentioned by me as it exists.
On hearing this statement, the sages became worried with doubts. They said to Sūta who was conversant with the Purāṇas, who had great intellect and. who was a disciple of Vyāsa.
77-79a. They abide in the body of Brahmā from which it is impossible to return. After reaching that world full of meditation, they attain the Supreme Bliss of Brahman.758 Thereby they gain immortality.
Brahmaloka is mentioned as existing beyond and over the Vairāja worlds at a distance of six times, (their extent). It is the place where Brahmā, the Purohiia (one who has been put indiarge beforehand) stays.
79b-83. All of them are Praṇavātmans (those who have fixed their souls in the mystic syllable Oṃkāra). They exist with clarity and purity of intellect. After realizing the Supreme Bliss of Brahman, they attain Amṛtatva (immortality). They are never overwhelmed by the Dvandvas (pairs of mutually conflicting opposites such as heat, cold, happiness and sorrow etc.). They are devoid of three Bhāyas (states of existence such as Past, Present and Future). Those persons of great spiritual prowess and splendour are on a par with god Brahmā except his power of overlordship. They are endowed with majestic lustre (Prabhāva). Vijaya (Victory) Aiśvarya (divine faculties of omnipotence etc.), Sthiti (continuous Existence), Vairāgya (non-attachment) and Darśana, (Vision). All those denizens of the world of Brahmā attain the goal of non-return to Saṃsāra (i.e. Mokṣa) along with Brahmā and Devas.
At the advent of Pratisañcara (Re-absorption into Prakṛti), during the end of Tamas (darkness) they cease all their activities. Those learned persons are then in an enlightened1
state. They are Kṣaṇadarśins (persons who observe the momentary nature of the world). All of them get merged in the Avyakta (the Unmanifest one).
84. Thus the Devas and Sages partake of i.e. worship the Satra (the sacrificial session in the form of) Brahman. The Satra i.e. Brahman is eternal (Sanātana), immortal, resplendent, over-existent, imperishable and immutable.
85. They are Ūrdhvaretas (those who have sublimated their sexual energy). They do not have anything which can slay them again (i.e. they are deathless). Their faith evolved by repeated holy rites is indicated in the Vedāntas (Upaniṣads etc.).
86. There, they engage themselves in the practice of Yogic union (with the Supreme Brahman). They worship the highest goal. They abandon their physical body, the cause of all sins and proceed ahead for their immortality.
87-89. They are devoid of passionate attachment. They have conquered their anger. They are rid of delusion. They are truthful in speech. They are calm and tranquil with their minds in concentration. They are compassionate. They have conquered (i.e. controlled) their sense organs. Those who have attained the identity with the Brahman, are remembered as pure persons above (defiling) contacts. Those Vīras (heroic persons i.e. those who realized Brahman) who have burnt their sins by austerities unconnected with lustful desires, will attain the worlds from which they shall not fall off. They are remembered as persons of immeasurable (infinite) happiness.
This is the divine region of Brahman. It is superbly resplendent in the most exalted firmament. After attaining it along with Brahmā, the Amaras (Immortal beings) cease to be worried and sorrowful (i.e. attain the Mokṣa stage)”.
90-91. “What shall be the Parārdha?759 What is it that is called Para? We wish to know this. O excellent one, mention that to us.”1
Listen from me to the reckoning of Parārdha as well as
92. The main numbers are one, ten, hundred and thousand. All numbers till thousand should be understood. Ten. Sahasras (thousands) make one Ayuta.
93. One hundred thousand is mentioned as Niyuta by learned men. Ten times a hundred thousand is called Prayuta.
94. An Ayuta of ten thousands is called a crore1. Ten Koṭis (crores) make one Arbuda. They know that a hundred Koṭis make one Abja.
95. Learned men say that a thousand Koṭis make a Kharva. They know that ten thousand crores make a Nikharva.
96. A hundred thousand Koṭis make what is called Śaṅku. A thousand of thousand Koṭis is called Padma.
97. A thousand thousand Koṭis multiplied by ten, is called Samudra (or Jaladhi) by persons well-versed in reckoning.
98. A hundred thousand multiplied by a thousand' Koṭis is called Antya. A million multiplied by a thousand crores is called Madhya.
99. A Koṭi multiplied by a thousand crores is declared as Parārdha. Parārdha multiplied by two is called Para by the learned men.
100-103a. They call hundred by the name Parivṛḍha and thousand by the word Paripadmaka. The other numbers (Each is-multiplied by ten to get the next number) are Ayuta, Niyuta, Prayuta, Arbuda, Nyarbuda, Kharbuda, Kharva, Nikharva, Śaṅku, Padma, Samudra, Antya, Madhya and Parārdha—Parārdha multiplied by two makes Para.
Thus numbers upto eighteen digits have been named by great sages for the purpose of counting. One should know these numbers beginning with hundred.
103b-104. The (period extending) to a Parārdha (?) years is remembered as the period of creative activity of Brahmā during the Kalpas. A period extending as much also remains. At the end of it he takes rest (?). Para and Parārdha have been calculated and reckoned by me.1 760
105-107. Since his prowess is the greatest, his longevity is the highest, his power of penance, strength, virtue or Dharma, learning, fortitude, knowledge, realisation of Brahman and faculties such as omnipotence etc. are of the highest magnitude, there is no living being which is greater than Brahmā. He is established in the highest position. So he is the greatest of all oḥjects.The greatest Brahmā has been reckoned by me (as Para). Half of his is Parārdha.
108. The countable and the uncountable are always based on Tantras (Scientific Treatises). The countable is observed through numbers. It is spoken of upto Parārdha.
109-110. (Defective text). When a heap is seen no specific number is observed. That is the characteristic feature of the countlessness. In sand heaps etc. unlimited number is observed. That is also its characteristic quality. Ability to count the sand particles is seen in Īśvaras (powerful and potential lords) equipped with divine vision which is due to their purity. Brahmā sees everything because he is well established in knowledge.
111-113. On hearing this, all those ascetics of the Naimiṣa forest had their eyes bedimmed with tears of joy. Their words were choked due to delight. All those expounders of the Vedas asked Mātariśvan (the wind-god):—“O holy lord, how far off is the world of Brahmā? What is its extent? How is this calculated in Yojanas? What is the unit of measurement? How much is a Yojana as well as Krośa. We wish to hear of it as it is in actual reality.
114. On hearing their utterance full of humility, Mātariśvan (the Wind-god) uttered the following sweet words (explaining everything) in the proper order and in the manner seen by him.
115.760760“I shall mention this to you. Listen to what is1 761
desired to be expressed by me. The manifest part evolving out of the unmanifest one is gross and it is called Mahān (Mahat).
116. There are ten parts of the Mahat. The gross part is called Bhūtādi (i.e. Ahaṃkāra or Cosmic Ego). The magnitude of Bhūtādi is more than a tenth part (?).
117-118. Paramāṇu (Atom) is very subtle. It can be mentally conceived but it cannot be seen by the eyes. What cannot be further broken up in the world should be known as Paramāṇu (atom). When the rays of the sun come through the window, minute dust particles are seen. The learned men call that particle a Paramāṇu. It is the first in the series of units of measurement.
119-120. When eight Paramāṇus join together it is said to be of the size of the pollen dust of the lotus (Padmarajas) and it is called Trasareṇu.
The combination of eight Trasareṇus is proclaimed as Rathareṇu. The combination of eight such (Rathareṇus) is remembered as Bālāgra (hair-tip) by the learned men.
121. Eight Bālāgras make one Likṣā (the egg of a louse). Eight Likṣās make one Yūkā (a louse). They call the combination of eight Yūkās one Yava (a grain of barley). Eight Yavas make one Aṅgula (finger-breadth).
122. Twelve Aṅgulaparvans (finger-joints or finger-breadths is called a Vitasti (a span). It should be known that twenty-one finger breadths make one Ratni (a cubit) (the distance between the elbow and the closed fist).
123. Twenty-four Aṅgulas make one Hasta (cubit—the distance between the elbow and the tip of the middle finger). Two Ratns[?] or forty-two Aṅgulas, it should be known, make one Kiṣku.
124-125. Learned men call ninety-six Aṅgulas, a Dhanus. It is remembered that the unit Dhanus is taken up in calculating Gāvyūtis. A dhanus consists of two Daṇḍas with the fingers placed like a tubular vessel (?) Persons who know calculation call three hundred Dhanus units a Nalva.1 762
126. Two thousand Dhanus units make one Gavyūti. Eight thousand Dhanus units make one Yojana.
127-128. The measurement of the distance of a Yojana is based on this unit of Dhanus. It should be known that a thousand, of these Dhanus make the distance called Śakrakośa1 (?) It has been reckoned so by the experts in the knowledge of calculation. Listen to the distances of worlds in the creation of Brahmā with this Yojana as the unit.
129. The sun is more than a hundred thousand Yojanas from the surface of the Earth. The moon is two hundred thousand Yojanas above the Sun.
130. The entire stellar zone shines a full hundred thousand Yojanas above the moon.
131. The distance between the planets above the stellar zone is two hundred thousand Yojanas. Each of these worlds (planets) is so much above the one below.
132. The planet Budha (Mercury) moves beneath all the stars and planets. Śukra (Venus) moves above this, Lohita (Mars) is above that.
133-135. Above that, is Bṛhaspati (Jupiter) and Śanaiścara (Śaturn) is above that. A hundred thousand Yojanas above Śanaiścara shines the entire zone of the Seven Sages (the Great Bear). It is mentioned that a hundred thousand Yojanas above the Sages (The Great-Bear) is the son of Uttānapāda namely Dhruva who is stationed in a compact divine Vimāna in the firmament constituted by the stars. Dhruva (Pole Star) has become a post (to which the planets are tied as it were).
136-137. The height of the three worlds has been explained by me in terms of Yojanas. It is presented for the people of different castes and stages in life in the three worlds to perform Yāgas to the Devas in the course of Manvantaras. Whatever Yāga is performed in this world is remembered as the cause of sustenance of all beings born of divine wombs.
138-141. The three worlds have been explained. Henceforth understand the following:—The Maharloka where the Kalpavāsins (i.e. those who stay alive throughout the Kalpa) stay is above (the position of) Dhruva. It has been decisively1 763
stated that its distance is a crore of Yojanas. Janaloka is situated two crores of Yojanas above Maharlaka. It is, remembered that Dakṣa and other sons of Brahmā stay in Jana-lokā as Sādhakas (Aspirants for spiritual attainments).
The Tapoloka is situated above Janaloka (It is the region) where the Devas (or the Devapitṛs) named Vairājas stay. They are devoid of the effects of burning of all living beings in the destruction of the universe. The distance between Tapoloka and Satyaloka is remembered as six times the previous distances i.e. six hundred thousand Yojanas.
142-145. That Brahmaloka is called by the name Apunarmāraka (where no death recurs i.e. there is no more return to Saṃsāra). Those who worship Brahmā stay there and they do not drop down to this Saṃsāra again.
It is remembered that the portion above Brahmaloka within the Aṇḍa (i.e. Cosmic Egg) extends to a crore and fifty Niyutas (i.e. fifteen million) Yojanas. The orbit of this world, the limit to its upward revolution and other movements, is remembered as fourteen crores and eleven lakhs of Yojanas.
The worlds above Dhruva have been thus explained in terms of Yojanas in the manner heard by me.
Now I shall mention the allotment of abodes to the living beings of the downward drift (i.e. the nether worlds).
146-150. The following are the hells763 where the creatures of terrible activities go on account of their sins:—They are Raurava, Ghora (Rodha as per Vā. P.) Śūkara, Tāla, Taptakumbha, Mahājvāla, Śabala, Vimohana, Kṛmi, Kṛmibhakṣa, Lālābhakṣa, Viśaṃsana, Adhaḥśiras, Pūyavaha, Rudhirāndhu, Viṣṭākīrṇa, Mūtrākīrṇa, Vaitaraṇī, Kṛṣṇa, Asipatravana, Agnijvāla, Mahāghora, Sandaṃśa, Aśvabhojana, Tamas, Kṛṣṇasūtra, Loha, Abhija, Apratiṣṭha and Vīci and others.
151. All the Narakas are situated under the jurisdiction of Yama. They are of Tāmasa quality. Persons of evil deeds fall in them severally.
152-153. All these Narakas beginning with Raurava are mentioned to be beneath the Earth. A man guilty of perjury1 764
and one who indulges in calumny fall into the hell Raurava. A person who indulges in partiality when he ought to have been detached falls into the hell Krūragraha. One who obstructs cows1 or destroys foetus in the womb or one who sets the town on fire, faīls into Krūra-graha.
154. The slayer of a Brāhmaṇa, one who drinks liquor and a person who steals gold sinks into the hell Śūkara. A person who kills a Kṣatriya as well as one who kills a Vaiśya will fall into the hell Tāla.
155-156. The following persons fall into the hell called Taptakumbha, viz.—He who commits Brāhmaṇa-slaughter, the defìler of the preceptor’s bed, those by whom a king’s soldier or a horse-trader is harassed and by whom a protector of wealth is tortured, one who sells a chaste woman and one who forsakes a devoted follower—all these fall into Taptakumbha.
157-158. He who carnally approaches his daughter or daughter-in-law falls into the Naraka (named) Mahājvāla. Those who sell the Vedas, those who censure the Vedas, those who slight elders and preceptors and those who hit them with wounding words, as well as the man who approaches a prohibited woman shall pass on to the hell Śabala.
159. He who transgresses the bounds of morality and established moral law falls into the terrible hell of Vimoha. He who performs sacrificial rites for causing harm to other persons falls into the hell Kīṭaloha.
160. A person inimical to gods and Brāhmaṇas, a person who does not honour elders and preceptors and he who contaminates gems and jewels goes over to the hell Kṛmibhakṣa.
161. He who alone and by himself eats the food without offering the same to Brāhmaṇas and friends shall pass on to the foul-smelling hell Lālābhakṣa and stay there.
162. The manufacturer of arrows, the potter, the person who takes away gold coins, the person who is a professional physician and he who sets fire to a garden—all these fall into the hell Viśaṃsana.1 765
163. He who takes monetary gifts from evil men, he who performs sacrifices on behalf of those who are ineligible and unworthy of them, and he who maintains himself through the stars (i.e. astrologer)—these pass on to the hell Adhomukha (Adhaḥśiras).
164. A person who sells milk, liquor, salt, lac, scents, sweet juices, gingelly seeds—and other similar articles shall fall in the terrible hell named Pūyavaha.
165-169a. He who binds and fastens cocks, cats, birds, deer and goats shall also pass on to this hell.
The person who looks after goats and sheep, the buffalo-keeper, the Cakra-Dhvajin (? Standard-bearer of troops and realms?), the Brāhmaṇa who is a professional painter or actor, the bird-catcher, the village-priest who conducts religious ceremonies for people of all castes and classes, a person who sets houses on fire, a person who administers poison, a pimp, a person who sells Soma juice, a drunkard, a meat-eater, a butcher, a slaughterer of buffaloes etc., a deer-slayer, a Parvakāra (a priest who performs auspicious religious rites on other (i.e. unprescribed) days just for profit, a spy or an informer and a betrayer of friends—all these fall into hell Rudhirandhu—so say the learned men.
169b-172. There is no doubt in this that those who deceive (by denying food) ) to one who has occupied a scat in the row for the purpose of taking food, will fall into the terrible hell named Viḍbhuja.
A man who habitually utters falsehood, an inauspicious fellow who reviles and abuses others—these sinners fall in the awful hell named Mūtrakīrṇa.
Men who imbibe liquor and kill sharks and crocodiles pass on to Vaitaraṇī.
Mad people, men of deranged mind, men devoid of clean habits and activities, men who are habitually furious, men who cause sorrow to others and roguish cheats pass on to the hell Kṛṣṇa.
173. The shepherds who chop off (trees in the) forests are butchered by means of saws and scissors by awfully terrible hunters of deer (when they fall) into the, hell Asipatra.
174. A person who gives up the life of a religious mendicant (and relapses in the old bad ways of life) falls into the hell Agnijvāla. They are devoured by crows that have beaks of iron and that are of dark and variegated colours.
175. A person falls into the hell called Sandaṃśa due to his failure in observing the holy rites of performance of sacrifice (iṣṭa) and of pūrta i.e. doing works of public charity (like digging of wells, construction of gardens etc.)
176. If the religious students under a vow of celibacy have seminal discharge during day-dreams, if the fathers are taught by the sons, and if the fathers are ordered about by the sons—all of them invariably pass on to the hell Śvabhojana.
177. Those who act contrarily to the rules of the castes and stages of life, those who perform holy rites with (uncontrolled) fury and excessive exultation—all these become (permanent) residents of hells.
178. The awfully terrible and great hell of fiery nature named Raurava is situated above. It is remembered that the dreadful hell of very chilly atmosphere is beneath it.
179. Understand that the hells being described (subsequently) are of this nature and order. Only seven hells are recounted as situated beneath the Earth.
180. They are Andhatāmisra and so on, the result of all evils. Raurava is the first among them. It is Mahāraurava (very dreadful).
181. It is remembered that beneath it there is a chilly hell named Tapa.
The third one is Kālasūtra. It is remembered that there are great serpents of different kinds in it.
182. Apratiṣṭha is the fourth one. Avīci is remembered as the fifth one. Loha is remembered as the sixth among them. Avidheya is the seventh.
183. The (first hell) is named Raurva because it is dreadful. Since it is very hot it is remembered as Dahana (Burning). The dreadful hell of chilly atmosphere is beneath it. It is the base bell named Tapa.
184. It is mentioned that Kālasūtra is very dreadful because there are serpents there that cut and destroy.
There is no steadiness in the hell Apratiṣṭha. It is remembered that there is a perpetual whirling therein.
185. Avīci is mentioned as very dreadful because of the squeezing and crushing by means of mechanical devices. Loha is more dreadful than that because of resorting to (Śrayaṇat)1 activities. (?)
186. Since the body is constituted in that manner it is remembered as one that cannot be enjoyed. Absence of remedy is the characteristic of this hell on account of the fact that the sinners are subjected to pain, slaughter, fettering etc.
187. Those hells are connected (with one another) from above as well as from below. They are remembered as devoid of illumination. There is excess of misery in all of them on account of sin.
188-189. These two (? Raurava and Tapa) are on a par with the worlds above but both of them are devoid of illumination. With their bodies having dimensions to apartments on the tops of houses (?) the Naraka-ḍwellers are revolved thus due to their previous Karmans, all of a sudden. Their bodies are capable of experiencing pain etc. It is remembered that the excess of misery in all those hells is very severe.
190-192. The tortures that the Naraka-dwellers are subjected to are declared to be innumerable. There, the misery is experienced by them. When their Karman is almost exhausted they are born of animal wombs due to the residue of their Karmans. The Devas and the Naraka-dwellers are stationed above and below. Their physical bodies are evolved suddenly on account of Dharma and Adharma (Merits and Sins) for the sake of Upabhoga (experiencing happiness and sorrow). The sorrow is experienced due to the relevant Karman.
193-195. With their faces bent down, the Devas look at the Naraka-dwellers stationed beneath. Similarly, the Naraka-dwellers see all the Devas with faces bent down. Since there is equality between these two and this conception is natural that there is no such state as above or beneath in the sphere of Lokāloka. This natural appellation is applicable to Lokāloka.”1 766
Then the Brāhmaṇas engaged in the Sattra spoke to Vāyu again.
196-197. “Calculate the number of all living beings residing in Lokāloka and moving about in the Universe and mention it completely to us”.
On hearing these words of the Sages, Māruta spoke thus:—
198-199.766 This fact cannot be understood even by means of divine vision. Even if it is understood (somehow) it cannot be calculated by means of eyes. Hence, ultimately, O Brāhmaṇas, no question arises due to the fact that it, cannot be imagined or measured. But understand what is reckoned and decided by Brahmā.
200. Earthly worms that are procreated by means of seminal effusion constitute a thousandth part of the number of immobile beings.
201. All the aquatic animals together constitute a thousandth part of the worms procreated by means of seminal effusion. Let this be understood decisively.
202. It should be understood that birds constitute a thousandth part of the living beings dwelling in water. All of them belong to this world.
203. Animals, the quadrupeds of the world are equal to a thousandth part of the number of birds.
204. Bipeds are reckoned as constituting a thousandth part of the number of quadrupeds. Righteous persons are reckoned as constituting a thousandth part of bipeds.
205-206. A thousandth part of the righteous persons go to heaven. Persons who get salvation are equal to a thousandth part of the righteous persons in the heaven.1 767
Persons living in the regions of torture are equal to those attaining heaven.
207-210. Those evil-souled ones who are degraded and fallen on account of their contempt for piety (dharma) pass on to the hell Raurava. In the pitch darkness therein, they experience heat and cold.
Obstinate and hard-hearted persons who pass on to the regions of torture experience excessively fierce pain. The hell Raurava, it should be known, is very hot. It is essentially terrible and dreadful.
The hell named Andha is still more dreadful. The hell Tapa is of chilly atmosphere.
Thus saintly persons or righteous people going to heaven are very rare.
This number has been calculated by the self-born Lord (Brahmā). This calculation of Brahmā is superhuman and beyond all ordinary reckoning.”
211-212. “The following Lokas (Regions) have been mentioned by you viz.—Mahar, Jana, Tapa, Satya, Bhūta, Bhavya and Bhava.
Tell us factually the magnitude and the nature of intervening spaces between the worlds.”
On hearing these words of those sages who had sublimated their sexual urge, god Vayu who had visualized the actual state of affairs, spoke of this factual state.
213-217. Ṛbhu, Sanatkumāra and others are enlightened persons. By means of Yogic power, Pratyāhāra (Restraint over the Sense Organs), meditation, and power of penance, they directly perceive their abode that is ordinarily clear only by means of reasoning and speculation. They have purified intellect. They have got rid of their outer cover of ignorance. They are devoid of Rajas (sins or the quality called Rajas). They are excellent good men identical with Brahman. They are devoid of old age or decline. They are endowed with the quality of
loving affection. Thus those Yog ins abide in the Brahman. They observe every thing as performed by the masters among the sages called Vālakhilyas (?) in the same manner as is observed by me when my physical presence was there.
The abode of Īśvara cannot be comprehended by spiritually unsuccessful persons. Since he is very subtle, Īśvara is comprehensible to the learned men only through their super-human power.
218-221. The following ten qualities of imperishable nature are present in Śaṅkara viz. perfect knowledge, detachment (absence of affection), divine faculties of omnipotence, omnipresence etc., austerity, truthfulness, forbearance, fortitude the state of being the seen self-contact and the state of being the presiding Deity.
Because of his eminence and supremacy, the lord richly endowed with Yogic power, is engaged in blessing Brahmā. He renders him help by assuming the cosmic form. The abode of that lord is imperishable and permanent, undisturbed and steady. It is capable of coping with any adversity. It is the eighth world. It is the highest one, pure intelligence and constituted of Māyā. Lord Maheśvara is Māyī (one who is the master of Māyā).
222. The destruction of Devas is mentioned as the proof of his existence.
Now understand further even as I expound this in detail and in the proper order.
223. It is mentioned that the world of Brahmā is at a distance of thirteen crores and fifteen lakhs of Yojanas (131500000) from the Earth.
224. It is remembered that the Aṇḍa of the lord (i.e. the Cosmic Egg) is higher up at a distance of one crore and fifty lakhs (15000000) of Yojanas beyond the world of Brahmā.
225-227. This is the upward range and beyond it, it is remembered, is the end of Gati (further movement). The Prakṛtis are remembered as eternal and subtle. They are called Prakṛtis because production is their characteristic sign. They are not well-comprehended because the Guṇas are inter
dependent and intermixed. It is from them that the Kṣetrajña (the Individual soul with the designation Brahmā is evolved. He is the soul, the Adhikartṛ (the Superintending authority).
The thing that is immutable, that is the prime cause, that is the state of being the presiding authority, that cannot be produced, and that its greatest abode is the Paramāṇu (the minutest atom). It lies embedded in the Supreme Being.
228-230. Lord Maheśvara is Akṣaya (having no deterioration), Anūhya (one who cannot be conjectured), Amūrti (having no physical form) and yet Mūrtimān (having a visible body).
His (activity is) Prādurbhāva (Manifestation), Tirobhāva (Vanishing), Sthiti (Stability) and Anugraha (Blessing).
Lord Śiva who is like the atom i.e. very subtle is Vidhi (the fate) and he cannot be compared with others. He is endowed with brilliance and he is the initial illuminator of Tamas (Darkness). The golden Egg that was evolved at the out-set as Aupasargika (A relevant adjunct) is very huge and circular. It is evolved from Īśvara.
231. The germination of the Seed is from Īśvara. Kṣetrajña (individual Soul) is accepted as the Seed. They call Prakṛti as Toni (source of origin) and that Prakṛti is of the nature of Nārāyaṇa.
232. The lord is for the purpose of creation of the worlds. He is the support and sustenance of the worlds. The creation of the noble-souled Lokadhātṛ (Creator of the worlds) is excellent on account of correlation of Tattvas (Primary substances).
233. In front of the world of Brahmā and beneath the Aṇḍa of Brahmā, in between these two, there is a divine city free from illness and unhappiness. It is Manomaya (mental in nature).768
234. That is the abode of Īśvara (the Supreme Lord) when he adopts a physical body. That is the region of Īśvara1
of unmeasured prowess. The city is named Śivam. It is the refuge for those who are afraid of re-births.
235. Its internal extent, O excellent Brāhmaṇas, is a hundred thousand Yojanas. It is stationed in the Earthly zone.
236-237. The formidable external rampart-wall of gold has the brilliance of the Sun. The city is encircled by the wall having the splendour of the mid-day sun, the splendour that out-shines all other brilliance. The city is equipped with four gates made of gold and adorned with strings of pearls. The enclosures are well-arranged with bright golden adjuncts.
238-241. That divine city is in the firmament. It is very beautiful. It is resonant with the sounds of bells. In that excellent and beautiful city, those persons who have performed good holy rites and follow their happy future destiny, rejoice in different places such as in airy open grounds worthy of sports, in the inner apartments made of silver and studded with different kinds of jewels and gems. They enjoy themselves in places full of banners and ensigns and richly furnished with all desirable objects. They take delight in those places which shine splendidly with parks and gardens. They revel in the apartments made of gold and resembling clouds at dusk or those made of silver and resembling the Kailāsa mountain. They rejoice on the excellent tops of splendid palaces. They are delighted with the objects of enjoyment such as sweet sounds etc. (They are the followers of Bhava).
242-243. On the tops of palaces the sounds of Vedic Mantras are heard incessantly. Different kinds of auspicious stories are narrated there. Sounds of musical instruments and songs are heard all round. There are Saṃsravas (offerings of libations) everywhere. There are unparalleled assemblages of people. These and similar things are present on the tops of those palaces.
244-245. There is a splendid and auspicious palace of thousand columns. It is made of gold and it is studded with excellent matchless gems and jewels all round, with crystals resembling the moon, with precious stones as lustrous as Lapis
246. On hearing this, the ascetics and the sages of Naimiṣa forest cried out. As they had some doubts, they spoke these words to the Wind-god.
247. “Who are those noble-souled followers of Bhava (God Śiva) who very much deserve to be blessed and who rejoice very well in that excellent city?”
248. On hearing the speech of the sages Vāyu spoke these words
“Let the fact be heard as to by whom the devotion to the lord of the Devas has been pursued diligently.
249-250. The eternal and immutable region of Śiva, the status of sharing the same world as Rudra, has been attained by those who sought refuge in Maheśvara with single-minded devotion, by not thinking of anything else. Their inner soul is sanctified by means of pure thoughts, words and deeds. They glitter on account of their modesty and simplicity. They are not greedy. They have perfect control over their sense-organs and they are endowed with heroism.
251. They have attained identity and similarity with the form of Bhava, the excellent state of equality with the lord. All of them are Vaiśvānara-Mukhas (having the god of fire for their mouths). They have the cosmic form and the matted hair.
252. They are blue-throated and white-necked. They have three eyes and sharp curved teeth. The crescent-moon makes them a fine turban and they wear matted hair as though it were a crown.
253. All those heroes have ten arms. They have the sweet smell of the interior of a lotus. All of them shine like the mid-day sun. All of them wear yellow robes.
254. All of them hold the Pināka bow in their hands. They have the white bulls as vehicles. They are endowed
with brilliant lustre and they are bedecked in pearl necklaces. They wear ear-rings.
255-256. They are omniscient. They perceive everything. They are devoid of old age and death. They divide themselves into various forms by means of physical bodies having superior lustre, and they sport about with different objects of enjoyment. They enjoy rare pleasures and have the power to move about as they please. They are Siddhas (persons with spiritual attainments) who are enlightened by other Siddhas.
257-259. There are many crores of groups of eleven Rudras of noble souls. Maheśvara the noble-souled lord of the Devas, the lord who is compassionate towards the devotees, the lover and consort of Pārvatī, rejoices along with these. I do not perceive any dissimilarity between those Rudras and noble-souled Bhava. I am speaking the truth to you.”
Thus Mātariśvā (the Wind-god) concluded the sacred story heard from Īśvara.
260-261. After hearing this extremely holy story of Tryambaka all those sages having a lustre similar to that of the sun, obtained excellent delight and very good blessing. After duly honouring Vayu of great prowess they spoke to him.
262-263. “O highly exalted and fortunate Lord Samīraṇa (Wind-god), the excellent holy Aupasargika, the eighth abode of Īśvara has been recounted to us by you. Its. situation and magnitude has been factually related. That greatest region of the Supreme Soul is richly endowed with Yogic Dharma.
264-268. The greatness of god Mahādeva cannot be perfectly comprehended even by the Suras. Due to your greatness, the greatness of that lord of immeasurable prowess, (has been understood by us). If at all there is delusion in his devotees, it is only for the sake of further blessing and comparison. The richness and prosperity in the abode of the lord of the Devas shines excessively. The glory of Brahmā which has been endowed upon him is superb and matchless. It (that glory) has been placed (housed) in the abode of the Lord of the
Cosmic, as if it is the bright light of the moon. The greatness of the noble-souled Rudras who are equal to Mahādeva has been related by you, (the narration of which seems as though the nectar is oozing out of your mouth. O lord of holy rites, it has been entirely imbibed by us along with devotion to Śarva (God Śiva). Is there anything related to the followers (of Rudra) that has not been understood by us?
O Prāṇa (Life-breath), the excellent god, it behoves you to explain this question duly.
269. That lord said—“What else shall I explain to you? O sages of holy rites, I shall recount whatever should be narrated by me.”
270-271. “The Ādityas, the lions of great fury and exploits on either side (of the lord), the Vaiśvānaras, the Bhūtagaṇas (groups of goblins) and the tigers which are the followers—what will be the state of these during the dreadful Ābhūta-Samplava (annihilation of all living beings), when all living beings are destroyed? Kindly tell us this exactly after taking into account the existence of īśvara and his origin that is unmanifest.”769
272-277. “(It is the place) where formerly the sons of Brahmā called Kumāras viz. Sanandana, Sanaka and Sanātana had gone. Kapila was their leader. Āsuri of great fame, the Sage Pañcaśikha and others like them went there. After the lapse of some time, when cycles of Kalpas had been completed,1
when the Pralaya (Deluge) causing the end of the great Bhūtas (Elements) was imminent, many crores of Rudras approached gracious Māheśvarī.
After forsaking the sensual enjoyments of sound etc. those noble-souls pass on to Maheśvara, the Subtle one. With their spiritual refulgence endowed with wisdom and perfect knowledge, they enter the living beings and eschew the sensual enjoyments of eight types of bases. With the compassion for the living beings (elements?) they leave off their station without excitement. Then they pass on to Maheśvara, the subtlest atom.
278. Then they cross the river of worldly existence, having a great whirlpool with births and deaths for its waters. Then they perceive the greatest, undivided and indivisible.
279-280. Seven Devīs (Mātṛs) had been glorified including Devī (i.e. Pārvatī). So also thousands of lions and Ādityas, Vaiśvānaras (fire-gods), groups of goblins, tigers and other followers. Bhava, the perfect exponent of Sāṃkhya and Yoga absorbs all of them within himself.
281. Joined with Viṣṇu, he creates once again the seven worlds and the five elements. Thereafter, he annihilates them too.
282. Rudra who is of the nature of Sāman and Yajur Mantras, permeates decisively (the whole Universe) within and without.
283-286. He is the only lord and God, O Brāhmaṇas. He is the cause of origin as well as the destroyer of the universe.
Then those sages (? Kapila etc.) who have a lustre similar to that of the Sun, concentrate their minds solely on him. They are of truthful glory. They impose the spiritual fire in their selves. They keep their mind pure by means of good thoughts, words and activities with their minds exclusively concentrated on Him. They thus attain Maheśvara. They are engaged in holy rites and fasts. They are merciful and compassionate towards all living beings. Divine Yogic practice subsequent to the practice of Yama (Restraint of Senses) etc., has been mastered by them. They have thus become rid of all,
doubts. After attaining Maheśvara by means of Supreme devotion and refulgence endowed with perfect knowledge, they have attained Rudrasālokya (the status of living in the same world as Rudra). They have attained the eternal and immutable position,
287-288. He who is equipped with the regular practice of austerities and reads this Śruti (narrative as holy as the Vedas) recounted by Vayu attains Rudraloka, the cause of all worlds. No matter, whether he is a Brāhmaṇa, Kṣatriya or a Vaiśya (provided he is devoted to his own duties.) He attains the region of Rudra, the cause of all worlds.
289-290. When all created objects have receded and they abide in the Prakṛti alone, there is no possibility of direct perception. Then everything is out of perception. Nothing is possible to be seen at all. There cannot be any word to narrate it. It cannot be known. Even learned men are ignorant. Moreover, there is no question of going and returning.
291-293. By means of an imaginative grasp and by means of inference the following is mentioned after duly pondering over it.770 When the ultimate cause, the eternal (Pradhāna) of the nature of Sat and Asat (Existent and nonexistent) stands by, there is an activity in it though it cannot be pointed out, but that is due to (some inner) automatic cause. The seven Prakṛtis enter one another in this process of re-absorption each having it two times.
The Aṇḍa (Cosmic egg) by which everything is enveloped gets merged in water.
294. The seven continents, seven oceans, seven worlds along with the mountains—everything having water for its covering becomes merged in Jyotis (the Fire-element).
295. The Taijasa (fiery) covering gets merged in Māruta (Wind), the Vāyavya (gaseous) covering gets merged in Ākāśa (Ether).1
296. The covering of the sky merges with Bhūtādi (Cosmic Ego). The Mahat (Great Principle), the characteristic feature of which is the intellect, swallows Bhūtādi (the source of Bhūtas).
297. The Unmanifest one swallows Mahat. Beyond that there is Guṇasāmya (the equilibrium of the Guṇas). The Avyakta and Brahmā are thus the causes of annihilation and extension.
298-299. They create and annihilate. Creation and withdrawal are due to modification (evolution and involution). Men of perfect knowledge who have accomplished performance of activities, go quickly and get involved in rc-absorption. They observe perfect restraint. The Kṣetrajñas (individual souls) get united with Karaṇas (sense-organs).
300. They say that the Avyakta (Unmanifest one) is Kṣetra and Brahmā is called Kṣetrajña.771 Their Union is without a beginning but is caused by Sādharmya (similarity of characteristics) and Vaidharmya (dissimilarity of characteristics).
301. Thus, O Brāhmaṇas, in the activities of creation the Kṣetrajña should be known. The knower of Brahman also should be known separately, through the knowledge of Kṣetra.
302. The state of being or not being the object of knowledge of the Kṣetra and Kṣetrajña is remembered. Brahmā should be known as Aviṣaya (non-object) and Kṣetra is called Viṣayat (object).
303. The Kṣetra presided over by Kṣetrajña, they say, is for the sake of Kṣetrajña. Since the bodies are many, the embodied one (soul) is remembered as manifold.
304-308. These souls are stationed without Vyūhas (arrays) and Saṃkaras (intermingling) like the luminaries.
Since there is the experience of happiness or sorrow, different bodies, the multiplicity of individual souls should be understood by the knower. When the withdrawal of these different beings takes place, that is brought about naturally after the lapse of a great period of time.1
They return along with the residents of Brahmaloka, along with all those who have attained similarity to Brahmā. Their attachment to the self-born lord is steady.
Due to their return and due to the staying behind of Ātmanivāsins (residents of the Self i.e. Brahmā’s world); they begin to see defects therein. Then, they have Vairāgya (detachment) roused up and it causes destruction of their residence.
309-310. The Bhojya (object, Enjoyment or food) and Bhoktṛtva (the state of being the enjoyer) are many. Through-this, they comprehend its nature; the Kṣetrajñas have the knowledge of their separateness. Then those residents of Brahmaloka see the multiplicity of individuals. They are beyond cause in Prakṛti. They reside within themselves in the nature of the quiescent and invisible form.
311-312. All the conscious and unconscious are pure and free from blemishes and stains. They are remembered as attaining absolution there itself. They do not come back (to Saṃsāra).
Since they are devoid of Guṇas, the Nirātmans (those without souls i.e. the non-sentient ones) too are. absorbed in Prakṛti at the end in the opposite process.
Thus the process of dissolution by the self-born Being through Prakṛti has been recounted.
313. He who abides by the discipline and conduct of life based on the castes and stages of life and listens to the narration of this Pratisarga (dissolution) shall attain the status of having the same world as Śiva. He will be endowed with devotion and be free from ailments.
314. If the Śūdra is not a liquor-addict, if he is a devotee of Bhava (God Śiva) and if he has all sense-organs subjugated, he will be characterised by Apratighāta (absence of hindrance and resistance) and will be staying till the ultimate dissolution of all living beings.
315. Or he will be attaining the status of being the leader of Gaṇas i.e. groups of Śiva’s attendants of all-time duration.
The liquor-addict rejoices along with the groups of Bhūtas who imbibe liquor.
316. On being served and resorted to on the Earth, Bhava becomes the bestower of boons to men.”
Thus Lord Vāyu spoke these excellent words.
1. I shall explain the process of dissolution at the end of a Para (? i.e. one full day and night) of the Self-born Lord (Brahmā), when the period of existence of the Lord lapses.
2. During the process of Pratyāhāra (dissolution) the Avyakta (the unmanifest one) swallows the Vyakta (the manifest one—the whole Universe) entirely in the same way as Īśvara creates the manifest Universe which is extremely subtle.
3-4. When the extremely dreadful destruction of everything beginning with Dvyaṇuka (molecule of two atoms) and ending with Para (the greatest thing) is imminent at the end of Kalpa, and is not visible to any one, at the close of Manvantara, of the last Manu, at the end of Kaliyuga when everything is dissolved, it is called Saṃhāra (Annihilation).
5-7. When the great “Washing off” begins to take place,772 when the Pratyāhāra (lit. withdrawal i.e. dissolution of the Universe) is imminent, when in the course of that dissolution, the Elements both gross and subtle (Bhūtas and Tanmātras) are annihilated, when Vikāras (Evolutes of Prakṛti) beginning with Mahat and ending with Viśeṣa are destroyed) when the Pratisañcara (R.e-absorption and dissolution) caused1
by its own characteristic nature has begun to function, the waters at the very outset swallow Gandha (smell) the quality of Earth. Thereafter, the Earth from which the quality of smell has been taken away, becomes fit for destruction.
8-9. When the Gandha (smell, the subtle essence of the earth) is destroyed, the Earth transforms itself into the state of Water. Waters then permeate everything and move about here and there. Rasa (taste), the quality of the waters, gets merged with Joytis (the fiery element).
10. Along with the destruction of Rasatanmātra (the subtle element of rasa) waters become destroyed. When the Rasa is taken away by the fierce fiery element, waters assume the state of Jyotis (the element called Fire).
11. When the water is swallowed, Tejas (fiery element) looks around on all sides. Then Agni (The Fiery element) pervading everywhere evaporates that water.
12-13. Then this entire universe is gradually filled with flames. Then the flames spread on all sides, above and below, Vayu (the wind element) swallows up Rūpa (colour of form) the luminous quality of Jyotis. It then gets merged therein like the flame of lamp in the gust of wind.
14. When Rūpatanmātra (form of colour, the essential quality of Fire) is destroyed the fiery element calms down bereft of its quality of colour. The great element Vāyu then blows off and destroys Tejas (the fiery element).
15-16. When, the world has become devoid of light, when Tejas has merged into and has become identified with Vāyu, Vāyu resorts to its root cause with which it has connection, below and on all sides. Ākāśa (Ether) swallows Sparśa (the quality of touch), the quality of Vayu.
17-19. Then Vayu calms down and the Ether remains behind bare, possessing no form, no colour, no taste, no touch, and no smell.
Filling up every thing with sounds, that great (element) shines. When that becomes dissolved, only the Ether charaterised by sound remains behind. Its subtle essence, the Śabda-Tanmātra then covers the entire Ether and stands by. There the Bhūtādi (the Cosmic Ego—Ahaṃkāra) swallows the quality Śabda.
20-22. All the Bhūtas (Elements) and the Indriyas (Sense-Organs) become merged into Bhūtādi simultaneously. This Bhūtādi is of the nature of Abhimāna (or Ahaṃkāra—Cosmic Ego). It is remembered as being of the nature of Tamas quality.
The principle Mahat characterised by Buddhi (Cosmic intellect) swallows Bhūtādi. Mahan (Mahat) should be known as Ātman. Those who ponder over reality call it by the following synonyms viz. Saṃkalpa (Conception), Vyavasāya (Resolution, determination), Buddhi (Intellect), Manas (Mind), Liṅga (Emblem), Mahān (Great) and Akṣara (Imperishable).
23-24. When the Bhūtas get merged into Guṇasāmya (equilibrium of Guṇas), the Mahat also becomes dissolved and Guṇasāmya (the equilibrium of three Guṇas) abides within its Self. The causes of all Bhūtas get dissolved in the cause of Prasaṃyama (complete restraint).
Thus there is the restraint (and Re-absorption) of the Tattvas (Principles) along with their causes.
25-26. This Tattvaprasaṃyama (Re-absorption of the Principles), O Brāhmaṇas, is remembered as being recurrent. It is repeated often.
27. The auspiciousness and inauspiciousness of men of knowledge devoid of (adherence to) the Organs of Sense—all their merits and sins get merged into Prakṛti.
28-30. The merits and demerits of the living beings that have been stabilised in Prakṛti, are declared to be congenital to the embodied beings. The same merits and evils in different situations join the soul and bodies. Virtue and Sin, are merely the two qualities of creatures. They flourish through their causes along with the creatures as though through the state of being the effect.1 1 773
31-34, The sentient Guṇas (i.e. Sattva etc.) presided over by the Kṣetrajña (individual soul) get dissolved at the time of Primary Creation, Secondary Creation and worldly existence and the creatures come into contact with or get separated from each other or move about here and there due to their own respective causes.
These Vṛttis (functions—causes of activity) are threefold according as they are of the nature of Sattva, Rajas and Tamas. They function on being presided over and activised by Puruṣa.
The Sattva is of the nature of attaining the Upper part and Tamas is of the nature of (falling off) to the lower part. The activiser of the two, in the middle is Rajas which moves about itself repeatedly.
Thus they function as the three qualities of the mind.
35. In all the worlds, among all living beings, all activities are begun by human beings through their reliance on Avidyā.773 But that should not be pursued by one who possesses knowledge of reality.
36. These three courses of expedients are remembered as inauspicious and sinful by nature. When overwhelmed with Tamas, the creature does not get at the true state of affairs.
37-38. By not perceiving the reality, he under-goes bondage in different ways. He is bound by the Prākṛta Bandha (Bondage of Prakṛti), by Vaikārika Bandha (Bondage of its evolutes) and the third bondage through Dakṣiṇas2 On being bound thus the creature turns round and round (in worldly existence). Thus these three bondages caused by ignorance have been recounted.
39-40. The following are the defects of the mind viz. (false) perception of eternity in what is transient; perception of happiness in what is misery, the knowledge that what is not one’s own is one’s own and the decisive knowledge that what is not pure is pure. Those who have these mental defects do1 2 774 775
have the defects of knowledge through misapprehension. If Rāga (attachment) and Dveṣa (hatred) recede, that is cited as true knowledge.
41. Ajñāna (ignorance) is the cause of Tamas and Rajas. It has two-fold Karmans (i.e. the auspicious and inauspicious) as its result. The resumption of the physical body once again is the result of Karman—Thus great misery begins to function.
43. A man with a desire is said to be a Bāla (child i.e. immature). As a result of actions committed by himself the-individual soul moves round and round there itself like the oil-pressing machine.
44. Hence, it is taught that Ajñāna (ignorance) is the root cause of all calamities and misfortunes. Coming to a decisive conclusion that it is the sole enemy, one shall endeavour to active knowledge.
45. Through perfect knowledge, one becomes ready to renounce everything. Through renunciation and sacrifice the intellect becomes detached. Through detachment, one becomes pure. Having become pure one is liberated through Sattva quality.
46. Henceforth, I shall recount Rāga (attachment) that destroys living beings. In regard to one who has not controlled himself, the contact with the sensual objects brings about intense attachment.
47-48. What is desirable and undesirable that which is liked or disliked that which causes unhappiness, pleasure, displeasure, affliction etc., excessive distress on account of the onset of misery and recollection of (previously experienced) happiness—all these constitute sensual attachment. This is remembered as the cause of re-birth in the material world in the case of everyone beginning with Brahmā and ending with immobile beings.
49-50. This has Ajñāna as the precondition. Hence, one should avoid ignorance. If any one does not accept
the words of sages as authority, nor values good manners and breeding as practised by wise men, if any one is opposed to the discipline of four castes and stages of life and if one is antagonistic towards wise men and scriptural injunctions—that is the path leading to hell,—that is the cause of birth in the lower species of animals.
51-52. Birth among the lower creatures -is spoken of by good people as the cause of the place of torment and torture of three kinds.
There is obstacle everywhere in regard to the cause and object of knowledge in the six types of Tiryagyoni (animal creations). Anaiśvarya (absence of divine or controlling power) is remembered as the obstacle.
53-55. Thus in the case of living beings and others, the Tāmasī Vṛtti (base predication) is four-fold (?). The mind is solely dependent on the intrinsic strength of its Sattva because it is observed to reveal itself in accordance with the Sattva.
56-57. When the Saṃsāra (cycle of worldly existence recedes, one becomes free from the Liṅga (subtle psychic body) and gets released.
(?) Devoid of Sambandha (contact) and Caitanya (consciousness), he remains within his own self. Even while remaining within his own self, he is contaminated by what is called diversity and multiplicity.
Thus the characteristic feature of Jñāna and Mokṣa is succinctly recounted.
58-60. That Mokṣa (salvation) is said to be three-fold by persons who see the reality.
The first one is the Separation due to Ajñāna. In the second one, the Salvation is on account of Rāga-Saṃkṣaya (destruction of intimate attachment). The third one is due
to Trṣṇākṣaya (destruction of thirst i.e. intense attachment). The cause of Salvation has thus been explained. Kaivalya (Absolution) is due to Liṅgābhāva (Absence of the minute body called Liṅgaśarīra) and through Kaivalya there is Nirañjana (pure and unsullied state), and through the unsullied nature one becomes pure. There is no cither leader (Netā). Henceforth, I shall mention Vairāgya (absence of attachment) by exposing their blemishes.776
61-62. With respect to the fivefold sense-objects whether divine or human, one should pursue an attitude of non-hatred (apradveṣa) as well as of non-attachment (anabhiṣvaṅga) due to observation of defects and blemishes.
One should avoid completely, distress, pleasure and sorrow. After adopting Vairāgya (absence of attachment) in this way, the embodied being should be free from the feeling of mine-ness (to objects in the external world).
63-65. One should ponder over, by means of intellect. Thus: “This world is not eternal; it is misery (incarnate). Thereafter, by resorting more to the Sattva guṇa he should sanctify his manner of carrying out his activities. Only a person who has completely kept under his control all his passionate attachments becomes capable of observing defects and blemishes entirely.
Then at the time of departure (death)776, the Uṣmā (bodily heat) becomes virulent on account of Daśās (humours of the body in disorderly state (produced occasionally by causes dependent on particular circumstances. Urged by a violent gust of wind in the body, it pervades the whole and obstructs the blemishes:
66. Due to the chilliness, the virulently excited Vāyu (Life-breath) pierces the centres of Prāṇas (vital airs) and cuts off vulnerable parts of the body and rises up.
67-69. It is the breath stationed in the abodes of vital airs of all living beings. By contraction, the Jñāna becomes covered up and the activities also are enshrouded. The Jīva, having the navel as its stable seat, is induced by its own actions1
committed before. It then dislodges the Prāṇas from the eight limbs and upsets their activities. In the end, abandoning the body, it ceases to have breathing activity. Being abandoned by the vital airs thus, the person is called Dead.
70. (Defective) Just as, in this world, during a dream it is observed that the individual is being led here and there. It is gratifying to one who is subjected to it but actually there no other leader1.
71-72. The third viz. the elimination of thirst or covetousness is spoken as the characteristic of Liberation. It is the observation of defects in five objects of sensual pleasures such as sound and others. Absence of hatred, absence of intense attachment, avoidance of pleasure and agony (about objects of sensual pleasures)—these are the desolations of eight-fold Prakṛtis (Primary essences which evolved the whole visible world.)
73. It should be known that these Prakṛtis are the eight causes mentioned before in due order. They are those beginning with Avyakta the Unmanifest one) and ending with Bhūtas (Elements) evolved out of Prakṛti.
74.2 A Śiṣṭa (or a wise man) is one who does not come into clash with the scriptural injunctions. He is endowed with the disciplinary conventions and consists of different castes and stages of life. The characteristic of the observance of the Varṇas and Āśramas is that it causes the attainment of godly abodes.
75. The eight abodes of gods are those beginning with that of Brahmā and ending with Piśāca. The supernatural powers beginning with Aṇimā (State of being very minute) are the causes characterised as eight.
1. 70b is obscure, Vā. P. 102.92 corresponding verse reads: rañjanaṃ tadvadhe yas tu vettā netā na vidyate ‘one who derives diversion in killing it (the glow-worm) ceases to be a leader’.
2. As Śāstrāvirodhinaḥ is in plural, so yukta and śiṣṭa should also be in plural number.
76-80a. (These divine powers called Aṇimā etc.) are seen as the cause in the unobstructed objects of the sense characterised by Sound etc. These eight forms evolved by Prakṛti become attached to Kṣetrajñas (individual souls) in due order in the forms of Guṇas.777 778
Those who are endowed with eyes can see the cloud separately during the rainy season. In the same way the Siddhas (persons with spiritual attainments) see the Jīvas with their divine vision, even as they take food and drinks, enter different wombs and run about in a definite order (in various directions such as) along the sides, above or below.
The same individual Soul is mentioned by means of four different worlds that are synonyms and so have the same connotations viz. Jīva, Prāṇa, Liṅga and Karaṇa.
80b-81. This is of the nature and magnitude of Vyakta and Avyakta. It enjoys everything entirely ending with Avyakta and Anugraha2 (? Blessing) presided over by Kṣetrajña. After realizing this and becoming pure, he is liberated through knowledge (Jñāna.)
82-84a. When the truth is realized, the principle that is lost comes out clearly. But in the different bodies that have completely ceased to exist, the Karaṇa (i.e. Individual Soul) differs from Avyakta and Jñānin (one with knowledge). One who is completely liberated from the body in the form of Guṇas as well as Prāṇa etc. does not take up another body, just as the sprout (never comes out) when the seed is burnt.
84b-87. A Jñānī (one endowed with knowledge) has the mind and body not conversant with the entire Universe. Due to knowledge, he is enlightened of the four Dośās (situations, conditions). He recedes when stationed in Prakṛti (i.e. natural posture).
They say that Prakṛti is real truth. Vikāra (Evolute) is called unreal.* 1
88. (?) Kṣetrajña is remembered. Hence it is mentioned as Kṣetra by those who know it. Kṣetra is seen to be without intelligence, but Kṣetrajña is always endowed with consciousness and intelligence.
89. Those who are conversant with Kṣetra, know it as Kṣetra because of its impurity, defilement, destruction, Kāraṇa (cause) Kṣatatrāṇa (protection form wounds or loss), Bhojyatva (worthy of being enjoyed), Viṣayatva (being the object of Senses).
90. All the objects beginning with Mahat and ending with Viśeṣa, possess variety of form and they are characterised by Vikāra (change, evolute). Hence they are Vilakṣaṇa (peculiar). Hence, verily, the Akṣara (imperishable) approaches the Kṣara (perishable).
91. It is called Kṣara for the reason that it wastes away along with the Vikāra (change of form).
92. It is called Kṣetra because it saves the person from worldly existence and hells. It is also called so as it saves from misery.
93. Sukha (happiness) and Duḥkha (sorrow) are called Bhojya (that which can be enjoyed) because of Ahambhāva (Egotism). It is Viṣaya (object) since it is Acetana (non-sentient). That which has the opposite qualities is remembered as Vibhu.
94. It is called Akṣara for the following reasons too—na kṣīyate (It is not wasted), na kṣarati (It does not perish). It does not spread from Vikāra. It is not diminished (Akṣīṇa).
95. It is called Puruṣa because it has within the (subtle) body. It is called Puruṣa also because it has Pura i.e. the body as the place of resort.
96.1 (?) If it is said by an ignorant person like this—‘Describe the person’. He is described (as follows).1 He is pure. He shines unsullied. He is the knower. He is devoid of ignorance.
97. He is other than what could be called existent and non-existent, bound and liberated, mobile and stable. As he is devoid of any cause he cannot be pointed out. There is no sin2 in him.
98-100. Due to his purity, he is not a Dṛśya (a perceivable object). Due to his state of being the Seer, he is of impartial vision. Due to his buddhi (consciousness of being the Self) it is never deficient. It is spontaneous (without any cause or external stimulant. One does not lose sense (or err), by thinking through inference, what could be grasped only by imagination. When one perceives the knower of the nature of Direct Vision, with all the object quiescent (Śāntārtha) which cannot be specifically pointed out among the Dṛśyas, and Adṛśyas (Visible and Invisible), then it is difficult to hold. It is excellent. The knower cannot be seen as separate entirely.
101. The seer in the nature and capacity of the cause restrains himself by means of his own self. He remains within his own self, in the cause, in the Prakṛti.
102-105. Whether the Ātman is one3, other than existent or non-existent, (whether) it is here or elsewhere, (whether) it is one, it is separate, (whether) it is Kṣetrajña or it is Puruṣa, whether it is Soul, or devoid of Soul, whether it is sentient or non-sentient, whether it is doer or non-doer, whether it is the enjoyer or one being enjoyed (object of enjoyment) that being is the Unsullied Kṣetrajña. After attaining it, they do not return (to Saṃsāra). It cannot be expressed in words because of the impossibility of its being described. It cannot be grasped by1 2 3 779 780 781
means of arguments and reasoning processes. It is undefinable because it cannot be thought of or warded entirely. The truth and reality cannot be expressed by means of words; it cannot be attained even by the mind.
106-108. There is neither expressibility nor non-expressibility (in words) in regard to Kṣetrajña, which is devoid of qualities, is pure, quiescent, unsullied and undiminished. It is devoid of both happiness and unhappiness. It is restrained (?) and tranquil. It is Nirātmaka (? ít has no other Ātman for itself). These are Saṃhāra (withdrawal) and Vistāra (expansion). They are becoming manifest and unmanifest. Everything presided over by Kṣetrajña stands manifest, when created; or, it becomes unmanifest) when it is swallowed. Again it begins to function in creation.
109. At its end, it consciously resorts to the Adhiṣṭhāna (Sub-stratum?). Their mutual contact is known as being brought about by Sādharmya and Vaidharmya (similarity; and dissimilarity. The Saṃyoga (contact) of the great Puruṣa is proclaimed as beginningless.
110. As long as the period of Primary and Secondary creations lasts, the Universe continues to exist. At the outset, it restrains (?) everything and functions consciously for the sake of Puruṣa.
111-113. This (? Prakṛti) is the cause of creation and annihilation or it is caused by Īśvara. It has neither beginning nor end. It approaches the universe frightening it arrogantly.
Thus, the third creation of Prakrṭi characterised by causation has been recounted. One is liberated after understanding the ultimate period.
Thus the three types of dissolutions have been recounted to you by me in detail and in the proper order.
What else shall I begin?
1-4. The great narrative recounted by you has been heard. The highly wonderful activities of the subjects along with the Manus, of the Devas along with the Sages, of the Manes, Gandharvas and Bhūtas (goblins, spirits), of the ghosts, serpents and demons, of the Daityas, Dānavas, birds and Yakṣas have been recounted by you. Different kinds of religious rites have been discussed by you. The stories are of diverse features. The excellent narrative of births recounted by you in charming and polished words, has rendered great pleasure to our minds and ears, O Sauti. It delights us like nectar.
5. After duly honouring and propitiating Sūta, the great sages engaged in Sattra asked him again about the process of creative function:—
6-8a. “How does the process of creation begin to proceed once again, O Sūta, the highly intelligent one, when all bonds have been destroyed, when there is equilibrium of Guṇas, when everything is enveloped in darkness and Tamas, when the Vikāras (evolutes) have not been discharged, when the Ātman abides in the unmanifest one, when the creative activity by Brahmā has not been started along with the objects worthy of being enjoyed, how does creation start. Tell us this even as we ask”.
8b-9a. On being asked thus, Lomaharṣaṇa began to explain the process of creation once again.
9b-11. “In this connection I shall make it known to you how the creative activity takes place. It should be known that it is as it had been before.
Understand it succinctly. Inference should be on the basis of what is seen. I shall mention the arguments and reasons.
The Unmanifest one (the Brahman) is deep and impenetrable. It is inaccessible. It is that from which the words recede, along with the mind after failing to reach it.
12. The Guṇa (i.e. three Guṇas taken collectively as one in combination with the Vikāras (evolutes) remains in the equilibrium. Pradhāna stands by in a state wherein it has the same Dharmas or attributes.
13-14. The Dharma and Adharma (merits and demerits or sins) of all living beings always get merged in the Unmanifest one. Their Dharma (Merit) which is solely of the nature of Sattva becomes sattled in Sattvaguṇa. Adharma (Sin) which is solely of the nature of Tamas becomes set up in Tamas Guṇa. These two abide by the Guṇasāmya (Equilibrium of the Guṇas) without a division.
15. All the activity of the Pradhāna takes effect through Buddhi (the principle Mahat). The Kṣetrajña presides over those Guṇas without Buddhi in between.
16-19. Thus it again attains them through Abhimāna (identity by means of concepts). When it becomes necessary to function, the relationship of Bhojya (One worthy of being enjoyed) and Bhoktṛtva (the state of being the enjoyer) of the two principles the Kṣetra and Kṣetrajña attains them. Therefore the unmanifest one of the nature of Guṇa remains in equilibrium and on being presided over by Kṣetrajña attains Vaiṣamya (upsetting of the equilibrium).782 Then the Vyakta (Manifest one) resorts to both, Kṣetra and Kṣetrajña.I.
The Sattva (Guṇa) presided over by Kṣetrajña produces the Vikāras (evolutes) beginning with Mahat and ending with. Viśeṣa (particulars viz. bhūtas etc.) all together numbering; twenty-four.
20. (?) As the Kṣetrajña, Pradhāna and Puruṣa begin to function, Ādideva (the primordial Lord) is for blessing Pradhāna, they say.
21-23. (Defective Text). Both of them are remembered as subtle and beginningless. Rather they are worthy of being produced. They have beginningless mutual connection. Everything is joined to Kṣetrajña without reference to Buddhi (?). Both of them stand by without Pratyaya (reliance) and not in vain (Amogha1) like the water and fish.
When they begin to function at the outset everything takes its own course. The ignorant one (Prakṛti etc.) function through the Guṇas named Rajas, Sattva and Tamas.
24. By means of medicines named Guṇas, a man becomes subdued by Rajas at the time of activity. He attains the state of Mahat, Bhūtādi, Viśeṣa and the sense-organs.
25. If a man is of truthful conception and meditation, if he meditates on the San-Nimittaka (the Existent one, the Cause), to him Rajas, Sattva, Tamas and the Avyakta are of mutually different Dharmas (Attributes).
26. People have recourse to the water2 in the middle of Kṣetra (field), entirely at the beginning and at the end3(?) Abhimānins (those who regard objects as referring to their own selves) are born.with readily achieved instruments of activity.
27-28. All the Sattvas (? beings) take recourse (to their births) from the Avyakta at the outset itself. All those (living1 2 3 783 784 785
beings) who had been Sādhakas (spiritual aspirants) or Asādhakas and have become (non-quiescent along with positions and opportunities take up activities and arc born again and again.
29. Dharma and Adharma are solely of the nature of quality of each other. They give rise to each other through boons or blessings.
30. For the sake of a similar creation1, the Jīva (Individual Soul) undergoes a change at the beginning of creation. The Guṇas (qualities) cling on to him. Hence that appeals to him.
31. On being created again and again, the Guṇas have recourse to only those activities which they had had in the previous creation.
32. Violent or Non-violent, gentle or cruel, righteous or sinful, true or false—all these have recourse to him on being evolved by him. Hence that appeals to him.
33. The multiplicity and diversity in the great Bhūtas (Elements) in the sense-objects and in physical forms as well as the separation of living beings—all these take place through the Guṇas.
34. Thus the Re-creation has been succinctly recounted to you by me. I shall recount the origin of Brahmā also very briefly.2
35. From that Avyakta, the cause, the eternal one of the nature of Sat and Asat (the Existent and non-existent) Maheśvara is born through Pradhāna and Puruṣa.
36. Having the appellation ‘Brahmā’, he becomes the evolver. He creates the worlds once again of the nature of Abhimāna (Referring all objects to the Self) and Guṇa (Sattva etc.)* 2 786 787
37. The Ahaṃkāra (Cosmic Ego) is born of Mahat (Cosmic Intellect) and the Bhūtas (elements) arc born of it. The Bhūtas and the Indriyas (Sense-organs) are born simultaneously from the Ātman.
38. The different living beings are born from the Bhūtas (elements). It is thus that the creation begins to function.
The details thereof have already been recounted to you in accordance with my understanding in the manner in which it has been heard by me. Let it be retained in memory in the manner it has been recounted to you before.”
39. On hearing thus about the origin of the worlds, their stability and their dissolution, the ascetics of the Naimiṣa forest had their Avabhṛtha (Valedictory bath) in the Sattra and became sanctified. The sages then attained the holy world (the heavens)788 789
40. In the same manner you also worship duly Devatās etc., take the valedictory bath after the sacrifice and become pure. At the end of life be contented (that you have done your duty), abandon bodies, attain the meritorions world and rejoice thus.
41. These Naimiṣeyas (sages of the Naimiṣa forest), all those who performed Sattra, saw and touched (? all holy objects) and went to heaven after taking the Avabhṛtha bath.
42. In the same manner, O Brāhmaṇas, you too, after performing various Yajñas shall go at the end of your life, O excellent Brāhmaṇas, to Svarga (heaven).
43. Prakriyā is the first section where the story is taken up. (The other sections are) Anuṣaṅga, Upodghāta and Upasaṃhāra.2
44-46. It was thus that Lord Vayu,1 2 790 engaged in the welfare of worlds, recounted this Purāṇa consisting of four
sections and honoured by the world. O excellent sages, he recounted it to the sages after attending the Sattra in the Naimiṣa forest.
After perfectly understanding this creation of Pradhāna, caused also by Īśvara, along with the origin and dissolution of living beings the intelligent person will have no occasion to be overwhelmed by delusion.791 He will readily achieve this Grace.
47-48. The scholarly Brāhmaṇa who listens to or recites or teaches this ancient Itihāsa, rejoices in the regions of Mahendra for eternal years. After attaining Sāyujya (absorption, identification) with Brahmā he rejoices along with Brahmā.
49. One who celebrates and proclaims the glory and reputation of the renowned noble-souled Prajāpatis and lords of the Earths, attains final emancipation.
50-53a. This Purāṇa is recounted by Kṛṣṇa Dvaipāyana, the expounder of Brahman. It is conducive to wealth, fame and longevity. It is meritorious. It is equal in extent and value to the Vedas.
He who proclaims and celebrates the glory of the lords of Manvantaras as well as that of the Devatās and Sages of abundance of wealth and splendour, becomes rid of all sins. He shall attain great merit.
The scholar who always recites this on every holy occasion shakes off all sins. After attaining Svarga (heaven) he becomes capable of final emancipation.
53b-55. If anyone recites a section of this (Purāṇa) during a Śrāddha rite to the Brāhmaṇas, it passes on to the Pitṛs bestowing everything desirable and everlasting benefits.
This is called Purāṇa because it is ancient and still living (Purā Anati). He who knows the etymological meaning of this word gets released from all sins.
So also, in the case of men of three Varṇas who study this Itihāsa.
56-57. If any one, after listening to this Purāṇa, directs his mind towards righteous activities, he rejoices in heaven1
as many thousand crores of years as there are hair-pores over his body. After attaining absorption in the Brahman, he rejoices along with the gods.
58. This Śāstra (scripture) is meritorious, sacred and renowned. It removes all sins. Brahmā handed over this Purāṇa to Mātariśvan (the wind god).792
59. This was acquired from him by Uśanas. Bṛhaspati got it from him (Uśanas). Thereafter, Bṛhaspati narrated it to Savitṛ (sun-god).
60. Savitṛ recounted it to Mṛtyu; Mṛtyu to Indra; Indra to Vasiṣṭha and he recounted it to Sārasvata.
61. Sārasvata imparted it to Tridhāman; Tridhāman to Śaradvān; Śaradvān to Triviṣṭa and he handed it over to Antarikṣa.
62. Antarikṣa recounted it to Carṣin and he to Trayyāruṇa. Dhanañjaya got it from Trayyāruṇa. He handed it over to Kṛtañjaya.
63. Tṛṇañjaya got it from Kṛtañjaya and he imparted it to Bharadvāja. Bharadvāja recounted it to Gautama. He gave it to Niryantara.
64. Niryantara taught it to Vājaśrava; he gave it to Somaśuṣma and he handed it over to Tṛṇabindu.
65. Tṛṇabindu recounted it to Dakṣa. Dakṣa recounted it to Śakti. Parāśara who was in the womb heard this from Śakti.
66. Jātukarṇya heard this from Parāśara. Holy lord Dvaipāyana heard this from him. O excellent Brāhmaṇas, it has been then acquired by me from Dvaipāyana.
67. This has been narrated to my son of unmeasured intellect. This is the enumerative statement of all Gurus beginning with Brahmā. It has been cited.
68-70. Gurus (Spiritual preceptors) are to be earnestly bowed to by learned men. This Purāṇa is conducive to wealth, renown and long-life. It is secred and capable of accomplishing1
all objects. It is destructive of sins. It should be listened to along with Brāhmaṇas. This sacred excellent Purāṇa should not be given to the impure and unclean, to the sinner and faithless. It should not be given to a student unless he has served and studied for at least a year. It should not be given to the unlettered or to one who is antagonistic. It should not be given to one who is not like one’s own son.793
71-73. With great mental purity, I bow down to the primordial Brahmā,1 794 the great lord, the most excellent of all excellent ones, the bestower of boons. He is established in Satyaloka. He is of the nature of Yajña. He is the lord of Devas and the creator of people. They say that the Avyakta (the unmanifest) is his source of origin and that this Kāla (Time) and Gati (Movement) is his manifest body. Vahni (fire) is his mouth, the Sun and the Moon are his eyes, the quarters his ears. Vayu (the Wind god) is his vital breath. His words are Vedas; the firmament his body, the Earth his feet and the stars the pores of his hairs. The entire sky constitutes his head and all lores and Upaniṣads constitute his tail.
LALITĀ MĀHĀTMYA
Obeisance to Śrī Gaṇeśa: The episode of goddess Śrī Lalitā is now being commenced:1
1. Obeisance unto you, O sole mother of the Universe, the mother who has four arms, is adorned with the digit of the moon (on her forehead), whose breasts are plump and full, who has been rendered red by the red saffron and who holds a white lotus, a sugarcane, a noose, a goad, flowers and arrows in the hands.
2. Let the eternal Reality, a beautiful female Deity of lovely form, be gracious for our welfare for ever—the Deity from whom learned men acquire the third Puruṣārtha viz.: Kāma i.e. all their desires and whose splendour is supreme.
3-4. The divine sage named Agastya, who had mastered the Vedas and Vedāṅgas, who was conversant with the essence of (the established doctrines) of all schools of philosophy (Darśanas) and whose soul experienced the joy of Bliss of Brahman, moved round pilgrim-spots and shrines of wonderful miracles, mountains, forests, important (sacred) rivers and all countries.
5. In those different places, he saw all creatures enveloped in the darkness of ignorance and devoted to the satisfaction of the urges of hunger and sexual desire. Hence, he thought worriedly about them.
6. Even as he was pondering over thus in the course of his travel round the Earth, he happened to reach the excellent and highly meritorious city of Kāñcī.795
7. There the wise sage worshipped Śiva installed in the shrine of Ekāmra, the lord of Vāraṇa Śaila as well as goddess Kāmākṣī, the destroyer of sins and defects of the Kali Age.
8. Janārdana (god Viṣṇu) was delighted by the longterm penance of the intelligent sage who constantly engaged himself in deep thoughts for the welfare of the world and who melted with pity (for the world).
9-10. Assuming the Hayagrīva (Horse-headed) form the lord manifested himself in front of the sage. The person of the Lord was constituted of pure cit (consciousness), with his arms brightly shining with a conch, a discus, a rosary of beads and a book. It filled the entire universe with its lustre of immeasurable brilliance.
11. On seeing him, the sage was filled with delight. He frequently bowed down with great humility and eulogised the lord of the universe.
12. Then the lord of the universe said, “I am pleased with your penance. O excellent Brāhmaṇa, welfare unto you. Choose your boon.”
13-14. Asked thus by the lord, the excellent sage said—“O Lord, if you are delighted with me, it behoves you to tell me how and by what means can the ignorant and vulgar creatures get released”.
On being asked by the Brāhmaṇa thus, Janārdana the lord of Devas said:
15-17. “This same question was put tome formerly by Śiva. The same question was asked thereafter by god Brahmā. Then it was put by Durvāsas as subsequently by you. Let my advice and directive be popularised among the people of all worlds by the noble-souled persons like you, the teachers of all living beings. This is my boon.
18. I am the prime cause of living beings, the original creator and the lord. I am the cause of creation, sustenance and dissolution of everything.
19-22. I am Trimūrti (the Trinity). I transcend the three Guṇas. I am devoid of Guṇas as well as am the substratum of Guṇas. I sport as I wish. I am the soul of all living beings. I am of the nature of Pradhāna and Puruṣa. Even as I, O Brāhmaṇa, continued the assumption of the Cosmic form it was split into forms namely Pradhāna and Puruṣa. My form as Praḍhāna is of the nature of all Guṇas and the worlds. The other form which is beyond all Guṇas, is the Great one. It is greater than the greatest. On knowing these two aspects of those two forms thus, one is liberated from Saṃsāra.
23. At the end when the effects of evil actions perish on account of austerities continued for a long time as well as through Yamas796 and Niyamas1 1 797 (Restraints and holy observances) and Tyāgas (renunciation of things), Salvation is immediately attained.
24. That form which is endowed with Guṇas is attained by means of identity with these Guṇas. The other one which is the Cosmic form is acquired as a result of good actions and their enjoyment.
25. What is obtained by good actions is obtaṃed by renunciation and generosity too. Of those two, O ascetic, Tyāga (renunciation and generosity) is very difficult to be practised by all.
26. The means that is easy of access and free from loss and decay is that based on Sat and Asat (Good and evil) Karmans.
27. The Jñāna (knowledge) that is acquired by means of the Guṇa present in one’s own self, whether it is Sat or Asat and by means of unity of souls, bestows all Siddhis.
28. Merely by meditating on that form, the sins and evils of those men who commit heinous crimes and those who are outside the pale of three Varṇas, turn into meritorious-deeds.
29. There is no doubt indeed that those who worship the supreme Śakti (power) in accordance with the injunctions or otherwise are liberated souls. They (do not suffer due) to worldly existence.
30. By worshipping and propitiating her (the Parāśakti) and a so by means of the power of meditation and Yogic practice, Lord Śiva became the leader of all Siddhas and also became the lord, half of whose body has the female Śakti form.
31-34. Other Devas too with god Brahmā (the lotus-born lord) as their leader have become Siddhas due to the power of meditation on her.
Hence, in regard to the entire world, nowhere can there be a simultaneous attainment of worldly enjoyment and salvation without the propitiation of Goddess Tripurā.
You shall attain liberation by keeping your mind and vital air fixed in her, by performing worship unto her, by directing all desires unto her and by performing all holy rites with the soul identified with her.
This esoteric doctrine has been recounted, O excellent sage, by me, because I have been pleased with your penance. Further, it is recounted with a desire for the welfare of all.
May Devas, sages, Siddhas, human beings and others attain Siddhi (spiritual achievement) greater than the greatest, by acquiring (this doctrine) through your lotus-like mouth”.
35. On hearing these words of Hayagrīva, the lord wielding Śārṅga bow, (sage Agastya) bowed down to him and spoke these words to Viṣṇu (slayer of Madhu).
36. “O Lord! It behoves you to recount to me of what sort is that form that has been mentioned by you before, what is its power and of what-type are its sports.
37. This divine sage Hayagrīva is another partial (in
carnation) of mine. Whatever you wish to hear he deserves to relate to you.”
38. After saying this and commanding sage Hayagrīva (like-wise) Hari, the lord of the universe, vanished in front of the pot-born sage Agastya.
39. Thereafter, ascetic Agastya who was struck with wonder and whose hair were standing on their end (due to surprise and emotion) went back to his Āśrama (hermitage) along with sage Hayagrīva.
1. Then Agastya made Hayānana (Hayagrīva) sit on a wonderful seat and approaching him, spoke these words:
2. “O holy lord conversant with all religious activities, the most excellent one among those who know all logically-established doctrines (siddhāntas), seeing people like you is a contributory cause for the prosperity of the world.
3. Mention in details to us all these things, namely—the manifestation of the great goddess, her other forms and the most important ones of her sporting activities and pastimes.”
4-5. (The Goddess) is beginningless. She is the support of everything. Sat and Asat Karmans are her forms. She can be perceived only through meditation. Meditation and vidyās (lores) are her limbs Heart is her base. She becomes manifest on attaining the oneness of souls on the ground of continued performance of holy rites.
6. At the outset, Śakti manifested herself through the-profound meditation of god Brahmā. That Śakti is well-known. by the name of Prakṛti. She is the bestower of Siddhi desired by the Devas.
7-9. The second form appeared when the churning for the sake of Nectar was being carried out. That form fascinated Śarva (Śiva). It cannot be comprehended by the mind or expressed through words. On seeing it, even Īśa (god Śiva) became charmed and enchanted although he is omniscient. When prohibited by her, he left off Pārvatī all of a sudden and he indulged in sexual intercourse with her (i.e. Mohinī).
He begot of her (the son) Śāstā, the suppressor of Asuras.
10. Alas, how was it that the chastiser of the god of Love, the lord of all Bhūtas (goblins and living beings), the lord who has all the senses under his control, was enchanted and fascinated by the goddess (Mohinī) and how he procreated a son?
11. Formerly, the overlord of the city of immortal ones, the lord endowed with prosperity and glory of victory, (ruled over and) protected the three worlds including Devas, Asuras and human beings.
12. Mounting on his lordly elephant that was like the peak of Kailāsa, he moved about in all worlds (duly) honoured and respected by everyone. Knowing that he (Indra) was elated, the immutable lord of Bhavānī called Durvāsas and sent him to his (Indra’s) presence.
13. The sage Durvāsā assumed the guise of an insane person. He wore a piece of skin of an antelope and held a staff in his hand. His body was rendered greyish on account of dust. He walked along the path of Vidyādharas (i.e. the sky).
14. In the meantime a certain Vidyādhara lady of very beautiful form came in front of him by chance.
15. After propitiating the great goddess Ambikā by means of a penance for a long duration, she became delighted in her mind on receiving a garland handed over to her by the goddess.
1. vv. 11-31 describe sage Durvāsā’s curse to Indra for his arrogance.
16. On seeing that fawn-eyed lady, the leading sage asked: “Where are you going, O timorous lady? Whence was this got by you?”
17. After bowing down to the noble-souled sage, she said humbly—“It has been given, O Brāhmaṇa, by the goddess who was pleased with my long-term penance.”
18. On hearing her words, he asked for that excellent garland. She became delighted on being requested thus and immediately she gave it to the noble-souled sage.
19. Saying, “I am delighted and contented”, he quickly received it with both the hands. He then placed it on his own head with devotion and very gladly spoke to her.
20-21. “What is not accessible to Brahmā and others has been fortunately obtained by me. Let your devotion to the lotus-like feet of the goddess be splendid and profound. You will have a splendid form and figure, O gentle lady, you may go happily.”
Becoming satisfied, she bowed down her head before him and went away in the manner she had come.
22-24. After sending her off, he once again resumed his walk along the path of Vidyādharas (i.e. firmament). He took up a lute from the hands of a Vidyādhara girl. He took divine garlands, unguents and ornaments (from other Vidyādhara girls). He wore them at some places while he held them up at other places. (He burst out) singing in some places and was laughing at other places.
Thus sporting about as he pleased, the sage went to the place where Purandara (Indra) was present. The sage handed over the garland kept in his hands to Śakra (Indra).
25. The lord of the Devas took the garland and placed it on the shoulder of the elephant. The elephant took it and threw it on the ground.
26-28. On seeing the garland hurled down on to the ground, the ascetic spoke angrily—“The garland handed over to you by me was not worn on the head by you. It has been slighted and dishonoured by you who have become arrogant on account of the lordship of the three worlds. Indeed, what is worn by the great goddess is invariably honoured and
worshipped by Brahmā and others. The entire world ruled over by you including Devas, Asuras and human beings shall become ugly and devoid of splendour on account of my curse.”
29. After cursing him thus, although he was honoured and worshipped by Indra who became humble, the sage, O Brāhmaṇa, went on silently remembering the future duties.
30. Thereafter his (Indra’s) glory of victory went over to Bali the Daitya, Nityaśrī (the eternal glory) passed on to Vāsudeva the eternal Puruṣa.
31. Indra went back to his city accompanied by all Devas. He lost all his splendour and magnificence. With a dejected mind, the lord of Devas thought about his state.
32. Seeing ill omens in the city of the immortal ones, he sent for Bṛhaspati and spoke these words:798
33. “O holy lord, conversant with all holy rites, efficient one with the knowledge of the affairs of the three units of time (i.e. past, present and future), inauspicious omens, which, were never seen before, are being observed.
34. What will be the effects of these? What is the remedy?”
On hearing these words of Devendra, Bṛhaspati in reply uttered these words splendid and associated with piety and of meaningful purpose,
35. “No action (committed by man), O king, can perish even in hundred crores of Kalpas unless atonement is performed or the result is experienced.”
36. “Of what nature is Karman (Action)? Of what nature is atonement? O holy Brāhmaṇa, I wish to hear everything. Explain to me in detail.”
37. Five types of actions committed by a king, they say constitute a sin, viz.: (violence) killing, stealing, drinking and sexual intercourse with other women.1 1
38-39. Brāhmaṇas, Kṣatriyas, Vaiśyas and Śūdras, the quadrupeds such as cows, horses, asses and carriels, oviparous beings, aquatic beings, animals of the lowest strata and the boneless creatures (i.e. reptiles), these are in this order, ten thousand, thousand, hundred, ten, ten, ten, five, three, one and half in number.1
40. In the matter mentioned, one can point out sin in the case of Brāhmaṇas, Kṣatriyas, Vaiśyas and women. Expiation is for the father, mother, preceptor, master and sons.2
41. A sin committed at the behest of a preceptor is significant when the command is disregarded3 (transgressed).
A king may kill one Brāhmaṇa for the purpose of supporting ten Brāhmaṇas.
42. Or a Brāhmaṇa shall kill a Brāhmaṇa for the purpose of supporting a hundred Brāhmaṇas.
One shall punish a Vaiśya for the sake of five theologians or philosophers.
43. For the sake of ten Vaiśyas, one shall punish one or (more) Vaiśyas. Similarly, for the sake of a hundred Vaiśyas one shall punish one Brāhmaṇa.
44. For the sake of a thousand Śūdras, one shall punish a Brāhmaṇa; for the sake of hundred and fifty Śūdras, one shall punish one Śūdra.
45. One shall eschew three-fourths (of property) for the sake of kinsmen and friends: half for the sake of wives and sons and nothing for the sake of oneself.
46. If a person kills a Brāhmaṇa or a Kṣatriya or a Vaiśya or a cow or a horse or anything else in case he or it1 2 3 1 2 3 799 800 801
were to attack him with an intention of killing him, he is not affected by its sinful effects.
47. The sin.in killing and the merit in saving the following, O excellent one among the Suras, increases ten times the preceding one in the case of each succeeding one—one’s own wife, son, brother and kinsman.
48. Good men say that the atonement for the slaughter of the king, the Brāhmaṇa proficient in the Vedas, a pious man practising penance and holy rites, and one who is conversant with the Vedas as well as Vedānta is once, twice, fifty times and ten thousand times.
49. If ways and means of protecting them are provided for and liberal gifts are distributed among them, they say that the merits gradually increase in the case of succeeding one as mentioned before. In the case of visiting or bowing down to them or serving people similar to them (the result is also similar).
50. For the sake of gods and Brāhmaṇas, the king shall always kill lions, tigers and other animals that cause harm to the people.799
51. In cases of emergency, even for one’s own sake, one may kill and eat animals fit for sacrifice.
52. One shall not cook food solely for one’s own sake. One shall not cook animals solely for one’s own sake. By cooking for the sake of gods and Brāhmaṇas, one is not affected by sins.
53-54. Formerly, goddess Māyā with an inclination for enlivening the universe created Devas, Asuras and human beings as well as fourteen types of animals for the sake of protecting them. After prescribing Yajñas and injunctions regarding them she spoke to them.
55-56. “O men, perform sacrifices unto Devas with these animals in accordance with these injunctions. Those who make sacrificial offerings become sanctified and nourished by the Yajñas. He who does not continue this regular system and1 1 802
routine thus evolved, shall become indigent and worthy of being cast into hell in the course of every birth.
57. For the sake of gods and manes, for guests and preceptors as well as on the arrival of a great man, a twice-born person may kill animals worthy of being used for sacrifice.
58. If in an emergency a Brāhmaṇa eats the meat of an animal worthy of being sacrificed, he is not blameworthy or sinful. Rites ordained should be performed and activities forbidden should be avoided.
59. Formerly, there was a great sacrifice unto the Devas performed by Yuvanāśva. There was dispute and quarrel among the Devas (when each said), “This is mine”, “This is mine”.
60. Thereupon, Brahmā, the grand-father of all the worlds, divided the animals and human beings and allotted them to Devas severally.
61. Thereat, the great Śakti assisted by the groups of Bhūtas (goblins) became furious. Then Brahmā equipped with tactful policies, said to her.
62. On seeing (the goddess) appearing in front, Brahmā became afraid of the goblins. He bowed down with palms joined in reverence and repeatedly said “Be pleased”. He then continued:
63. “Since you have appeared in front of me, I am contented and blessed. All these activities auspicious as well as inauspicious have been created by you.
64. Śrutis and Smṛtis have been composed by you alone. It is by you alone that all the subsidiary sacrifices in a great Kratu have been arranged and ordained but through me.
65. May all those animals, O great goddess, allotted severally to the Devas be your own. Let them be for the satisfaction of Bhūtas (goblins, and other living beings).”
66. After saying this, Pitāmaha (god Brahmā) vanished from their presence. He performed great Kratus in accordance with the injunction laid down by her.
67. He performed the sacrifice for the great Śakti after killing animals fit for sacrifice. The different divisions of the
same are not recounted here because they have been mentioned in the Vedas.
68. Excepting a Brāhmaṇa the women and the Śūdras may accept meat. In cases of emergency even a Brāhmaṇa may consume it with the permission of the preceptor.
69. (The Mantras to be uttered)
“This Piṇḍa (mass of flesh) originates from Śiva. It has very much attained the state of Śiva. Understand, O sacrificial animal, you are not Aśīva (inauspicious). You arc Sacchiva (good and auspicious).
70. Īśa is the maker of the entire universe, its source of origin and dissolution. Since Rudra is superior to the universe, you, O sacrificial animal, are Rudra”.
71. One is not smeared with sins and defects if one slaughters a horse, cow, elephant, camel, buffalo etc. (by uttering this Mantra.) whether it is for his own sake or for the sake of others.,
72-73. (Similarly, one is not defiled by killing) serpents, mice, hogs and scorpions causing harm to our domestic life. This is something (like a sacrifice) in the case of those who carry on a house-holder’s life and who desire the benefits of a holy rite. In the case of others who have achieved the power of great meditation and will and whose splendour is very-auspicious, it shall bestow the benefit of Iṣṭāpūrta (sacrifice and charitable activities).
What they wish for can be achieved by means of Japas, Homas, Arcanās (worships) and other things.
1. “O holy lord, the characteristic of violence has been entirely recounted. What is the characteristic feature of stealth? Tell me in detail”.1 1 803
2-3. “Killing of animal kind is a greater sin than ordinary sins. A sin still greater than this is the murder of one who has sought shelter and has trusted you. Even if one kills (a member of) the lowest and the last of all castes, although he may be a great sinner but has trusted (himself to you) •one then incurs a sin greater than Brāhmaṇa slaughter. One has no means of atonement for the same sin.
4. There is no expiation at all for the sin of stealing wealth and property of a poor man, of a person who has earned it with very great hardship, of a man who has realized Brahman and of a person who has a large family consisting of his wife and children and who wishes to sustain himself with it.
5. The theft of the property of a person who has trusted you is a greater sin. One should never steal the wealth of a poor man whether he has trusted you or not.
6. Therefore, one who unhesitatingly kills the thief of gold, gems and jewels of twice-born ones and deities (in temples) acquires the fruit of a horse-sacrifice.
7. On account of theft (in regard to the property) of the preceptor, deity, Brāhmaṇa, one’s own. friend, son and others, the sin accruing in this order is ten times the preceding one.
8. The person who steals wealth from a Cāṇḍāla, a Śūdra, a Vaiśya, a Kṣatriya and a Bṛāhmaṇa is defiled by sins ten times more dreadful in each case than the previous one.
10. Formerly, there was born in the city of Kāñcī a thief named Vajra. All the people in that beautiful excellent city were endowed with riches. All of them were happy persons1 1 804
devoid of illness. They had perfect control over their sense-organs. They were endowed with gracious sympathy (for others).
11. In this city flourishing exceedingly with all sorts of riches, that thief starting with a small amount and proceeding ahead little by little amassed a great deal of money.
12-13. He dug a pit in the jungle and greedily deposited wealth therein. A certain Kirāta (forester) saw him hiding it. In the middle of night, when he (Vajra) had gone far away, the Kirāta came there and removed one-tenth of stolen wealth without being noticed by Vajra. He went along h is way bearing the burden of firewood.
14. Vajra who was covetous of wealth covered the pit with a rock and filled it with mud and sand with great labour. Thereafter, he went back to the city.
15. Getting more and more wealth, he thus deposited it under the ground. After reaching home, the delighted Kirāta said to his wife.
16. “As I was going about gathering firewood, O timorous woman, this wealth was acquired by me at a lonely place on the way. O lady seeking wealth, keep this safe.”
17. On hearing it, she took wealth and placed it within. Thinking about various things she spoke thus to her husband.
18. The Brāhmaṇa who passes by my house everyday-saw me and said:—“Ere long you will be very fortunate”.
19. If one (you) were amidst the women of the first four castes one would rather be a king’s beloved. But Lakṣmī, the goddess of wealth, does not stay for a long time amongst Bhillas, Kirātas and Cāṇḍālas as well as in the family of a Śailūṣa (Musician, actor, dancer). This is due to the curse of sage Vālmīki.
20. Still in the case of one blessed by merits, the cause of great fortune, his statement can never be in vain, as seen, before.
21. On only that wealth which is acquired with very-great difficulty by means of one’s own efforts stays with one for a long time. All else goes away in course of time.
22. One should utilize for sacred activities that wealth which comes to him by chance. Hence build and dig splendid tanks, wells etc. with this amount.”
23-24. On hearing these words of hers, urged by his own future fortune, he looked for a level ground with plenty of water in different localities.
Afterwards, he built a tank with perennial supply of water in the eastern region. The water was free from impurities and the tank was one that could be completed only by spending a big amount of wealth.
25. When the entire wealth was spent on workmen and the artisans and he still saw the work incomplete, he became worried and anxious.
26-28. (He thought thus)—“Unknown to him I shall follow that thief named Vajra. Indeed much wealth has been kept under the ground by him. Little by little I shall ultimately remove much wealth”. After mentally deciding thus, he followed him without being observed by him. Fetching wealth in that manner he completed the bund with that (money). In the middle (of the tank) there was the palatial temple of lord Śārṅgin (Viṣṇu) surrounded by water (constructed by him).
29. That tank became a very splendid and huge reservoir of water that never dried up. In the middle of the bund, he built a big shrine of Śaṅkara.
30. The forest that had been infested with many wild beasts was denuded. Thereby he prepared many excellent fields of very great value.
31-33. The fields were divided. Some were dedicated to the Deities and others were donated to Brāhmaṇas. He invited many Brāhmaṇas of whom the leader was Devavrata. He made them pleased by means of gold and clothes and spoke these words:
“Where (i.e. what a lot of difference there is) am I a Kirāta named Vīradatta selling firewood? Where is the construction of the great bund? Where is the building up of a great shrine? Where is the allotment of fields and abodes of Brāhmaṇas? It was only due to your kindness, O excellent Brāhmaṇas that everything has been achieved.”
34-37. Accepting that offer, the Brāhmaṇas, the leader of whom was Devavrata, who became contented, named that Kirāta as Dvijavarmā. Those noble-souled Brāhmaṇas of great prowess named his wife Śīlavatī. For the sake of protecting them, the Kirāta of great self-control took up his residence there itself along with his wife and Kinsmen.
Delighting all Brāhmaṇas, he named the city Deva-rātapura after the name of the priest.
38-39. Thereafter, falling within the power of the passage of Time, Dvijavarmā died and the messengers of Yama, Brahmā, Viṣṇu and Rudra assembled there. A war broke out amid them, and it could be compared only to the war between Devas and Asuras. In the meantime sage Nārada came there and said:
40-41. “Do not fight among yourselves. Listen to my words. It was by means of theft that this Kirāta constructed the Bund sometime back. He shall be transformed to a gaseous state and move about alone till the death of the owner of wealth (i.e. Vajra). As for him (i.e. Vajra) since he has taken away wealth from many (he too shall move about in a gaseous state) until all of them die.”
42. On hearing the words of Nārada, all the messengers went back. Dvijavarmā assumed a gaseous state and moved about in space for a period of twelve years.
43. The sage said to his wife—“You have not committed any defect or sin. With the meritorious acts committed by you, go to the region of Brahmā from this world.”
44. On seeing her husband transformed to a gaseous state she did not relish the idea of going to the abode of Brahmā. Attaining the state of complete indifference to worldly affairs, she spoke thus to the sage.
45-46. “I shall never go to the abode of Brahmā without my husband. I shall stay here itself till my husband regains his body. Thereafter, I shall pursue the same goal as my husband. Or, is there any act of atonement and expiation to be performed by me or by him?”
47-50. On hearing her words thus the ascetic was pleased and he said: “Your body that is capable of experiencing joy and sorrow can perform rites too. An atonement can be had through my influence. I shall mention it to you. Before taking any food one must have his holy dip in the great Tīrtha everyday. After devotedly worshipping Śiva along with Ambikā he must meditate on Maheśāna (god Śiva) in his heart and then repeat the Mantra called Śatarudra Manu.805 (In the course of this period) he shall have only roots, fruits and bulbous roots for food. By repeating this Mantra one thousand and eight times even the slayer of a Brāhmaṇa becomes liberated from sins. There is no doubt at all that he will be liberated from all other sins as well.”
51. After commanding her thus the ascetic imparted Rudrādhyāya to her. After blessing that woman thus, he vanished there itself.
52. For the sake of doing something pleasing to her husband, she performed rites of meditation and the repetition of the great Mantras. Liberated from the sin of theft, he regained his physical body.
53-55. Thereafter, the thief named Vajra met with his. death. Others too to whom the wealth stolen by him belonged passed away. Yama called them together and said thus:—
“Sin has been committed by you. Luckily some meritorious deeds also have been performed. What is the fruit that you wish to experience first of the auspicious activities?
56. On hearing his words thus, Vajra and others said:—
“At the outset the fruit of meritorious deeds shall be enjoyed. Afterwards that of the sins shall be experienced.”
57-59. Yama said once again. All of you go to heaven immediately, on the strength of this (meritorious deed of Dvijavarmā) along with your wives, sons and friends.” They got into an excellent aerial chariot with Dvijavarmā as their leader and guide. Endowed with the relevant benefits, they went speedily to heaven.1 1
Accompanied by his wife Dvijavarmā passed beyond all worlds and attained Gāṇapatya (the state of being the commander of the Gaṇas—Attendants of Śiva). Even today he rejoices in Kailāsa.”
60. O highly intelligent one, mention the divisions and the comparative merits of construction of bunds and other meritorious deeds. It is conducive to the increase of merit.”
61-62. “Dvijavarmā of great reputation (attained everything) after acquiring half of the meritorious deeds. Vajra acquired a half of the remainder. Others were endowed with a further moiety of what still remained.
Action is committed by one in four ways—by the mind, by the speech, by the casual movement of the body and by the wilful activity of the body. These perish due to the expiatory rites performed by the very same parts of the body.
63. “What is the nature of Āsava? (Liquor). What is its defect? What is its merit? What type of cooked food is defective? Mention this in detail to me.”806
64. The different types of intoxicating beverages are as follows: Paiṣṭika (made from flour or rice), Tālaja (from the date palm) Kaira (coconut palm-juice), Mādhūka (made from honey or Madhūka flowers), Guḍasambhava (prepared from molasses). In regard to sinful nature the later ones mentioned above are half as dreadful as the earlier ones.
65. Āsava can be used as a beverage by the three castes beginning with the Kṣatriyas. Excepting a Brāhmaṇa lady,1 1
all women can drink liquors beginning with the third one i.e. Kaira (coconut palm juice, and prepared from honey and molasses).
66-67. A widow, a virgin and a woman in her monthly period shall avoid drinking liquor. If a woman drinks liquor out of covetousness and not in the company of her husband, she is called Unmādinī (a mad woman). One should avoid her like a Cāṇḍāla woman.
68. The ratio of drinking liquors in the case of four castes beginning with the Brāhmaṇas shall be ten to eight or six to four. In the case of women it shall be half of the above. If they drink in the company of their husbands it shall be one-fourth of the above.
69-71. After drinking liquor out of delusion, a Brāhmaṇa should perform Kṛcchracāndrāyaṇa expiation. Or he shall repeat Gāyatrī Mantra or Jātavedasa Mantra ten thousand times. If a man repeats Ambikāhṛdaya Mantra he shall become pure. A Kṣatriya among the three castes shall be purified by repeating those Mantras half the number of times. In the case of women the number of repetitions shall be one-fourth or they can get the same done through Brāhmaṇas. One should repeat the Mantras a thousand times under water and become purified thereby.
72. Lakṣmī, Sarasvatī, Gaurī, Caṇḍikā, Tripurā, Ambikā, Vaiṣṇavī, Bhairavī, Kālī and Māhendrī are the Mothers.
73. There are other Śakti goddesses. In worshipping them the liquor prepared from honey is approved of. A Brāhmaṇa who has mastered the Vedāṅgas shall perform worship without wine.
74. Those who are unattached to worldly objects attain the greatest goal through their power (i.e. the power of Mothers). They shall eat only what is dedicated and offered to them first. Without thinking about other deities they must be meditated upon. They must identify themselves with Mothers.
75. This remembrance of the fact of the supreme power (parā-Śakti) is prescribed as the expiation for all sins committed either knowingly or unknowingly.
76. The base fellow who drinks liquor without worshipping Parā Śakti shall stay in hell called Raurava for a period calculated at the rate of a year for every drop so-consumed.
77. He who drinks liquor with a desire for enjoying pleasures is the vilest of men. Excepting a fall from precipitous rock or immolation into the fire, there is no other means of atonement for him.
78-79. A Brāhmaṇa should not drink liquor out of delusion or for the sake of friendship or because of passionate addiction.
A Brāhmaṇa shall be purified of sinful defects due to the blessings of great men, by repentance of one’s own action, by worshipping Parāśakti, by the observance of Yamas and Niyamas, by means of Kṛcchracāṇḍrāyaṇa expiatory rites calculated on the basis of the number of days (on which the sin is committed). If the sin is committed consciously the expiation shall be twice as much.
1. What is Agamyāgamana? (carnally approaching a forbidden woman). What is its defect? What is the means of expiation? O noble sage, it behoves you to explain this in detail to me.
2. One’s own mother, sister, wife of the preçeptor and the wife of one’s maternal uncle—if one carnally approaches any of these, there is no means of expiation (for this sin).1 1
This is chapter 3 in N.
3. The sin in carnally approaching one’s sister is the same as in the case of contact with one’s mother. The same is the result in contacting the wife of the preceptor. And the preceptors are of various types.
4. Beginning with Brahmopadeśa. (i.e. imparting the Gāyatrī Mantra) and ending with (the exposition) of the Vedanta philosophy, if everything is taught by one person alone, he is called Mahāguru (Great preceptor).
5. If Brahmopadeśa is imparted by one and the Vedas and Śāstras arc imparted by another or a number of other persons, the former should be known as Ācārya and each of the latter a Deśika.
6. If one carnally approaches the Guru’s wife, it is the ruin of his soul. If the wife of Ācārya is defiled, one should perform Kṛcchra and Atikṛcchra rites for twelve years, each of them lasting for six years.
7-8. If a beloved of the maternal uncle is approached, one should perform Kṛcchra rite for six years. If a Brāhmaṇa ap proaches a young woman of his own caste, he should observe fast for three nights and perform a hundred Prāṇāyāmas. If the woman of his caste is a harlot he becomes pure (by observing fast) for three nights.1
9-10. (He becomes pure) in five days after the contact with a Kṣatriya woman and in seven days after the contact with a Vaiśya woman. If one approaches any of the women of oilmongers, Kirātas, fishermen, labourers etc., the purity can be regained in twelve days or by worshipping Dharāśakti (the Śakti of Earth). If a Brāhmaṇa approaches a Śūdra or a Cāṇḍāla woman by mistake, he can become pure in a year.
11. Dāsī (a slave, harlot) is of four types: Devadāsī, Brahmadāsī, Svatantrā2 (independent) and Śūdradāsikā. The first two are on a par with a Kṣatriya woman.
12. The other woman is equal to a prostitute and the next one like a woman of the lowest caste. If a Brāhmaṇa, out1 2 1 2
N. reads dvirātrāt ‘for two nights.’
svadāsī—‘personal Dāsī’ in N.
of delusion approaches his woman-slave, he shall acquire sin in the matter under reference.
13-14. If any one indulges in sexual contact with his own wife during the period of menstruation, he should perform the Prājāpatya rite. If she is another man’s wife, the observance of the rite shall be twice as much. If she is a Kṣatriya woman, it shall be four times as much. If she is a Vaiśya woman, it shall be eight times. If she is a Śūdra woman, it shall be sixteen times as much. If she is of a mixed caste, it (the expiation) shall be thirty-two times. If she is a harlot, the expiation is the same as in the case of a Śūdra woman.
15. If a person, out of delusion, desires to cohabit with his wife during her monthly course, he shall become purified (after the act) only by taking bath, wearing new clothes and performing expiatory rites mentioned before.
16. After fasting for the remaining part of the day, he should take bath and perform religious rites. In the case of sexual contact with other women also, everything should be performed similarly.
17. If a person cohabits with a virgin without the legitimate marital rites, but with the permission of her parents, he shall become purified by observing fast for three nights. Further, he must marry only that girl.
18. If any one cohabits with a virgin given in marriage to another, he becomes purified after a quarter of the day.1 If anyone carnally approaches a virgin with the permission of her parents he becomes purified in half a day.2
19. If a person with the knowledge of his parents cohabits with a girl for a month even when she is a virgin, he1 2 1 2
The Text N. shows that our text has mixed up some lines. The N. text reads differently:
‘A person going to a girl given to another but with the permission of the parents, becomes purified in three days’.
In N. this line is preceded by the line: ekena saṅgatām jñātvā yo’nyasmai pratiyacchati
The person who has full knowledge that his daughter goes with a certain person and still gives her in marriage to another should be known as a Vṛṣala (Śūdra) and be excommunicated in all religious rites.
should be known as a Vṛṣala (Śūdra) excommunicated in all religious rites.1
20. If a woman is married by one but another man cohabits with her with the knowledge of the parents, and if the second man dies, the woman does not become a widow. She can go over to the first man.
21. But she must get blessings of Brāhmaṇas and perform marital rites. Rites of renunciation1 (?) should be performed So also the rites laid down in Śrutis, Smṛtis etc.
22. If a woman is at first married to a person but she is given to another by her father on the death of that man, she then becomes a mere tool in the hands of that man desirous of enjoyment of pleasures. She is not worthy of taking part in any holy rite.
23. The entire universe consisting of the mobile and immobile beings, beginning with Brahmā and ending with an ant, is said to be evolved out of the five elements and is endowed with four instincts.
24-27. They (the instincts) are concerned with food, copulation, sleep and fear. They exist for ever. (Partially defective text). Without food the creature cannot exist but food incites passion. Hence, passion is difficult to avoid, in the case of living beings. The creator of the universe made it in the forms of man and woman and through Cupid (God of love and passion) caused the activity of the nature of creation, sustenance and destruction. If Cupid is active, the whole universe is active and if he recedes it gets dissolved.
Listen, I shall now mention the secret means whereby those who are not endowed with knowledge and intellect can attain salvation by means of activity alone.
28-32. (Mantra)—“Vāsudeva is identical with every thing. He is the ancient Puruṣa. This Lakṣmī is the original Prakṛti, the mother of the entire universe. For the satisfaction of five elements in each churning sexual intercourse is being carried out.” If the sexual indulgence is after repeating1 1 807
this Mantra, both of them become persons of holy rites. There is no sin in their case.
This is in regard to those who have the power of penance. In the case of ordinary persons, downfall alone is in store. Further, this is in the case of one’s own wife. Since fate is more powerful than they (?)
If the hearts of both have mutual identity, since the-minds of both melt with devotion to the goddess, there is no sin in their case too, if the act is not committed on prohibited days.
33-34. (Mantra)—“This is Ambā, the mother of the universe. This man is Sadāśiva. For the pleasure of twenty-five principles, it is being churned now”. If the churning is carried out with this Mantra, both of them become meritorious in their deeds, due to the power of this Mantra. There is no-sin in their case.
35. Listen to this, O Devendra. This is the greatest secret. It is the destroyer of all sins simultaneously.
36. One should be endowed with devotion and faith. After taking bath he should stand under water. Thereafter, he shall repeat Pañcadaśākṣarī807 Mantra a thousand and eight times.
37. By propitiating Parāśakti, one gets liberated from all sins. Thereby the sins committed in the course of ten million Kalpas perish. He gets rid of all calamities and obtains all ambitions.”
38. “O Holy lord, conversant with all holy rites and pious activities, O holy sage, engaged in the welfare of all livings
beings, it behoves you to recount the special features of the sin due to contact.
39. “The sin due to contact is mentioned to be of four kinds: Kartā (the perpetrator) is the most important one. The ■others in due order are Sahokṛt (collaborator), Nimitta (instigator) and Anumata (abettor).
40. The sin of these shall be thus: that of the latter is one-tenth of the preceding one. One’s purity is in accordance with the manner mentioned before.
41-43a. The sin of the people selling the following things810 becomes reduced to the tenth from the earlier to the later in the order in which they are mentioned:—
Liquor, the flesh of an animal killed with a poisoned weapon, gum resin, mushroom, onion, garlic, wrightia antidysenteria, a gourd called Mahākauśītakī, fruit of Momordica monadelpha, fungus (Mushroom of coloured variety), a drug called Hastinī, a plant called Śiśulambikā Ficus Religiasa, the egg plant (the fruit of), the clearing nut plant, the wood apple, jasmine.
43b-45. The sin of taking food supplied by these people becomes reduced to the tenth from the earlier to the later in the order in which they are mentioned, viz.: One who sells (plots or buildings) forming part of a city or a village, the (implements etc.) of a Vaiśya, the articles presented to prostitutes, a servant, a citizen, a person staying in a remote village, a person of bad repute, a physician, a forest dweller, a Śaivite, a pimp, a person who sells cooked food, a person who maintains himself by dealing in weapons, a recluse and a person who censures Vedic conduct of life.
46-49. If one independently takes in an edible fried in oil, one shall point out the sin mentioned therein. He shall point out that the thing seen by them alone and eaten by them is free from sin.1 1 811
If one eats without being seen by others edibles fried in oil and cooked food belonging to Brāhmaṇas, Kṣatriyas, Vaiśyas and Śūdras the sin shall be one-fourth (?)
If a Brāhmaṇa eats the food prepared by his female slave and seen by her, the sin is half. If the cooked food is seen by a Veśyā (harlot) the sin is three-fourths. The cooked food of a cowherd, except the four milk products, shall be on a par with that of a Śūdra woman. The cooked food prepared in oil or ghee or mixed with jaggery taken from a Vaiśya does not become defiled.
50-52. A fallen Brāhmaṇa woman is on a par with a Vaiśya woman. There is no harm if the food is seen by her. If a Brāhmaṇa eats the food of a Bruva (Brāhmaṇa-impostor, a pretender) he shall perform a hundred Prāṇāyāmas. Or he shall repeat Drupadād Mantra (AV. 6.115.2-3) three times under water. Or he shall repeat Idaṃ Viṣṇu etc. (RV. 1-22-17) or Tryambakam etc. (RV. 7-59-12) under water. By observing fast for a night, he shall become free from sin.
53-54. Or he shall repeat the Annasūkta or the Mantra Bhṛgurvai vāruṇi. (Tait Up. III-1.1) and sprinkle water over the food repeating the Pāvamānika Mantras. He shall then repeat the verse Brahmārpaṇam etc. (Bhagavad Gītā IV. 24) observing holy rites. By observing fast for a night, he shall become pure.
55. If a woman eats the food of a Bruva etc., she shall feed Brāhmaṇas for a day. If a Brāhmaṇa takes their food in an emergency, he is not defiled thereby.
56. If a person takes food inspired seven times by the mantra Idaṃ Viṣṇu etc. (RV. 1-22-17) and meditates over it with the idea “I am He”, he shall not become defiled.
57. Or he shall meditate on Śaṅkara, repeat the Mantra Tryambakam etc. (RV. 7-59-12) and meditate over it with the idea “I am He”, he does not become defiled.
58-59. Listen, O Devendra, to these secret words of mine. One shall meditate upon goddess Parā Śakti, repeat Pañcadaśākṣarī Mantra and take food after dedicating the same to her. If he repeats this everyday, that Brāhmaṇa will never have the sin from the defect of food. He need not be afraid of poverty.
60-61. He need not fear sickness nor enemies. If he repeats the Mantra, he shall attain salvation. Everywhere and at all times he shall meet with auspiciousness.
Thus, O Śakra, the details regarding sins have been explained to you. So also means of atonement for them. What else do you wish to hear?
1. O holy lord, conversant with all types of holy duties, the foremost among those who know the (events of the) three units of time (i.e. past, present and future); sinful activities and the means of remedy thereof have been perfectly recounted by you.
2. What is that Karman of mine, as a result of which this mishap has befallen me?812 813 What is the means of atonement for the same? Mention this, O most excellent one among those who speak fluently.
3. It is traditionally remembered that then2 Danu was born of Diti and Kāśyapa and a daughter called Rūpavatī1 2 1 2
was also born whom the father (Kāśyapa) gave to Dhātā (in marriage).
4. An excessively brilliant son Viśvarūpa was born to her. He was always devoted to Nārāyaṇa. He was a master of the Vedas and Vedāṅgas.
5. Then the lord of Daityas chose the son of Bhṛgu (i.e. Śukra) as his priest. You were appointed here in the kingdom of the Devas as Vāsava.
6. Prior to this when you were in Sudharmā (the Assembly Hall of Devas), a certain question was put by you in the presence of sages.
7. “Which is better, worldly existence or pilgrimage? What is its excellence? Be pleased to bless me with a decisive answer.”
8-9. All of them began to answer but before that, as fate would have it, the following answer was given by me quickly.
“Pilgrimage is far more excellent than worldly existence.” On hearing that the sages became furious and cursed me.
10. “Go immediately to Karmabhūmi, “Land of holy rites” i.e. Bharata (India) along with your sons limited in number due to poverty.” On being cursed thus by those infuriated sages, I became dejected. I entered the city of Kāñcī.
11-12. On seeing the city devoid of a priest, you became worried in mind along with the Devas. For the sake of priesthood, Viśvarūpa was respectfully entreated by you. Viśvarūpa, the most excellent one among persons engaged in austerities, the sister’s son of Dānavas, became the priest of Devas.
13. The priest of great power of penance did not have any excessive enmity towards Daityas. At that time the lord of Daityas and Vāsava became equally powerful.
14. Then once O king, you became very furious and desired to kill the nephew of the lord of Dānavas. With that desire you hastened to the forest where he was practising penance.
15-16. He was seated there along with the sages. He appeared like a mountain with three peaks.1 By reciting the1 1 814
Vedic Mantras he caused the quarters to reverberate. He was completely engrossed in the Bliss of Brahman—you considered that (killing him) will be for the welfare of all living beings. With the favour of Īśa, all his heads were simultaneously chopped off by you.
17-18. On acquiring that sin, you were afflicted frequently. You went to a cave in the Meru and stayed there for many years. On hearing the words of sages, Brahmā came to know about the death of his son. Being distressed due to the grief over the death of his son, he became angry and cursed you.
19-20. “Due to my curse may Vāsava become immediately devoid of splendour and glory.”
Devas then became leaderless and bewildered. They were harassed by the Daityas. Separated from you and me, they fled to the abode of Brahmā. After making obeisance to him, they reported him everything that had happened.
21. Thereupon, the self-born lord (god Brahmā) began to ponder over the remedy for that sin. But he was not able to find any such remedy.
22-24. Thereat, surrounded by the Devas, he approached Nārāyaṇa. After bowing down to him and eulogising him the four-faced Lord submitted to him the relevant facts.
After reflecting very much, the lord of the world (Nārāyaṇa), with great sympathy, split the sin into three parts and assigned them to three different places viz. women, Earth and Trees. He granted boons too to them.
25-26. The boon then granted to the women was in contact with husbands and acquisition of sons in all seasons (or menstruation period). That granted to the trees of every type, was the ability to grow once again when cut.
Madhusūdana bestowed the boon of ability to fill up dugout places of the Earth. The sin began to function in them as menses in the case of women, exudation of sap in the case of trees and barren spot with saline soil in the case of the Earth.
27. You, Indra came out of that cave and became the leader of the Devas. You acquired the wealth and glory of kingdom due to the favour of Parmeṣṭhin [Parameṣṭhin?].
28-29. Pacified by him, Dhātā spoke to Janārḍana—“My curse will not be in vain. Let it take effect after the lapse of some time” (O Hari—N).
On hearing the words of the sage of unmeasured splendour, the lord became delighted. Conversant with the shape of future events he went away silently.
30. Till this time you were ruling over the three worlds and being arrogant on account of your glory and suzerainty, you caused harm to the Kailāsa mountain.
31. Sage Durvāsā, the holy lord, was sent by the omniscient Lord Śiva. Desirous of suppressing your haughtiness sage Durvāsā cursed you.
32. The result of both the curses has been the same. See, the three worlds have become devoid of glory and brilliance.
33. Yajñas are not being perforated nor Dānas (charitable gifts) are being distributed. O Vāsava, there is neither Yama (Restraint on the sense-organs) nor Niyama (Holy observance of vows etc.). Penance and austerities are not found anywhere.
34. All the Brāhmaṇas are devoid of glory and splendour. Their minds are overpowered by covetousness. They are devoid of inherent strength and deficient in courage. All of them have become more or less Atheists.
35. The earth has lost all its essential juice and herbal products. It is becoming more and more feeble and powerless. The sun has a dim and grey disc; the moon is bereft of its lustre.
36. The fire-god is lacking in lustre, his form being adversely affected by wind and dust. The spaces of quarters, are not bright and the sky is not clear.
37. Devas are weak. They appear entirely different. The three worlds including mobile and immobile beings are on the verge of ruin.”
38. “Even as Bṛhaspati and Mahendra were conversing thus, Malaka and other great Daityas attacked Svargaloka (Heaven).
39. Haughty on account of their physical strength, they chopped off all trees in the whole of Nandana park. They hit and beat the gardeners with different weapons.
40. They smashed down the rampart wall and rushed in the city. They thrashed and tortured the Suras staying in their palaces.
41. Particularly, they abducted the gem-like (beautiful) celestial Damsels. Thereupon, the Devas who were completely afflicted cried loudly.
42. On hearing such a noisy tumult, Vāsava left his seat and began fleeing followed by all Devas.
43. After reaching the abode of Brahmā, Vṛṣā (i.e. Indra) with gloomy face recounted factually the entire activity of the Daityas.
44. On hearing it, Brahmā the creator of the worlds glanced at Harihaya (Indra) whose splendour and lustre had been destroyed and who had been accompanied by all Devas and said this to them.
45. “O Indra, do seek refuge in Mukunda along with all Devas. That destroyer of Daityas will bring about your welfare.”
46. After saying this, Brahmā himself, the grandfather of the worlds, went to the ocean of Milk accompanied by him as well as Devas.
47. Then Brahmā and other Devas eulogised Lord Janārdana, the great ruler of the worlds with excellent words.
48. Then the delighted lord Vāsudeva, the eternal lord who is eager to protect the universe, told Devas.
49. “I shall perfectly bring about an increase in your case by means of my brilliance alone. What is being suggested by me may be carried out by you all.
50. Cast down into the ocean of Milk all types of medicinal herbs. Get into an alliance with those Asuras and do everything in collaboration with them.
51. Make the Mandara mountain your churning rod815 and Vāsuki your churning rope. I shall stand near to help you, O Suras. May the churning for the Nectar be carried out.
52. All Dānavas should be addressed in a conciliatory manner “Of course the benefit (of churning the ocean) is common to you and to us”.
53. All of you will become strong and immortal by drinking nectar that will come out when the ocean of milk is being churned.
54. I shall manage everything in such a manner that the Daityas will only exert themselves but will not get any part of Nectar”.
55-56. All those Suras who were advised thus by Śrīvāsudeva made an alliance with the Daityas of matchless power.
The Suras and the Asuras brought various kinds of herbs and cast them into the ocean of Milk. They made the Manḍara mountain which was spotlessly purer than the moon, their churning rod and Vāsuki the churning rope. With very great effort they began to churn the ocean.
57. The gods were allotted places near the tail of Vāsuki. The sons of Diti were employed by Śauri (Viṣṇu) at the portion of the head.
58. Although the Daityas were very powerful, they became pale and devoid of brilliance when their bodies were scorched and singed by the fiery breaths of that (serpent).
59. The Suras who were pulling at the portion of the tail were rendered robust and devoid of fatigue through a favourable gust of wind induced by Viṣṇu.
60. In the middle of the ocean of Milk, the exceedingly lustrous lord in the form of primordial Tortoise became the basis and support of the Mandara mountain that was rotating therein.1 1
61. Mādhava pulled Vāsuki speedily from the midst of all Devas by assuming a separate form and from the midst of Daityas by assuming another form.
62-65. In the form of Brahmā (Kūrma—Tortoise, in N) he supported the mountain that had occupied the ocean. In another form, that of the divine sage (i.e. Nārāyaṇa), he enlivened Devas and rendered them more powerful and robust frequently with great brilliance.
By means of another splendour and radiance that could withstand use of force, the omnipotent Janārdana revived the serpent.
When the ocean of Milk continued to be churned by the Devas and Dānavas, Surabhi (the Divine Cow), honoured by the Suras came up in front of them. At that time, O ascetic, the Devas and Daityas attained great joy.
66-69. When the ocean of Milk was once again churned by the Devas and Dānavas, goddess Vāruṇī with tremulous eyes on account of inebriety, rose up even as the Siddhas in the firmament began to think—“What is this”? She smilingly stood in front of the Asuras.
The Daityas did not accept her. Therefore, they became Asuras. They were given the appellation Asura in the sense “Those who do not have Surā (liquor)”.816
Thereupon, she stood in front of Devas. On the direction given by Parameṣṭhin (Brahmā) Devas joyously accepted her. In view of the fact that they accepted Surā, they became glorified by the appellation Sura.
70. When the churning proceeded ahead, Pārijāta, the great tree, appeared in front of them rendering the region around fragrant by means of its sweet smell.
71. The intelligent groups of celestial damsels, of excessively beautiful forms, O divine sage, appeared in front of them, captivatṃg the minds of all people.1 1
72. Then the moon of cool rays rose up. Maheśvara took it up. The different kinds of poison rose up. The species of Nāgas accepted them.
73. Then the gem named Kaustubha came up. Janārdana took it. Thereafter, the great medicinal herb named Vijayā (Hemp), that caused intoxication through the smell of its leaves, was born. Bhairava accepted it.
74. Then, dressed in divine robes lord Dhanvantari, himself stood up holding a pot filled with Nectar in his hand.
75. Then, O storehouse of austerities, Devas, Daityas and sages all round became delighted and contented.
76. Then, from that great ocean of Milk, goddess Śrī, the bestower of boons, came up holding a lotus in her hand and seated in a full blown lotus.
77. Then with a contented heart, all sages eulogised the great goddess Śrī by means of Śrīsūkta1. The Gandharvas sang well.
78. All the groups of celestial damsels, the leader of whom was Viśvācī, danced. The Gaṅgā and other sacred rivers approached her for the purpose of her bath.
79. Taking up the water kept in a sacrificial vessel (gold vessel in N.) the eight elephants (supporters) of the quarters bathed goddess Śrī occupying the lotus.
80. The ocean of Milk in an embodied form gave her a lotus garland. The excellent and valuable Tulasī that was born then identified itself with Hari.
81. Viśvakarmā bequeathed her all divine ornaments. Wearing ḍivine garlands and robes and adorned with divine ornaments, Ramā proceeded towards the region of the chest of Viṣṇu even as all were watching her.
82. Tulasī was held by Viṣṇu of great potentiality. Goddess Lakṣmī with the region of the chest of Viṣṇu as her1 1 817
abode, the great goddess of all the worlds, looked at the Devas with eyes as if melting with compassion.817
1.The list of ‘Jewels’ that were churned up from the milky ocean and their order of coming out differs in other Purāṇas. For example, the Bh. P. VIII. 8 gives the following order and list of the’jewels’: 1. Surabhi (the divine cow), 2. Uccaiḥśravas (a horse), 3. Airāvata (an elephant),
4. Kaustubha (a jewel), 5. Pārijāta (a flowering tree), 6. Apsaras (Divine damsels) 7. Lakṣmī (a goddess), 8. Vāruṇi (the wine-deity)
9. Dhanvantari (with a jar of Amṛta), the Bhāgavata list does not include Candra, Viṣa (poison absorbed by Nāgas) and Vijayā (Hemp) given in our text.
1. Then, on being accepted and assisted by lord Viṣṇu of great might, the exceedingly courageous Devas with Mahendra as their leader, became highly delighted.
2. Malaka and other Daityas had become adversely disposed towards Viṣṇu, so they were abandoned by Śrī (the goddess of glory and fortune). Hence, they were extremely dejected.
3. So the Daityas snatched away the golden vessel that contained the excellent essence of nectar and that had been held in his hands by Dhanvantari. Thereat a violent dispute arose between the Asuras and Devas.
4. In the meantime, Viṣṇu, the sole protector of all the worlds, earnestly propitiated Lalitā1 whose form was in union with his own.
5. On seeing the dreadful battle between the Suras and Asuras, Brahmā went back to his own region and Śambhu remained in Kailāsa.
6. Vṛṣā (Indra) fought with Malaka, the leader of the Daityas. All the Suras fought with Asuras.
7. The lord (Viṣṇu), the leader of Yogins, propitiated Māheśvarī. By meditating solely on her, he became identical in form with her.
8. She fascinated and enchanted everyone. She was the very heroine incarnate of the sentiment of love. She was richly clad in a seductively charming dress and she was bedecked with all ornaments.
9. After stopping the terrific battle between the Suras and Asuras, she enchanted the Daityas with her smile and said:
1Ō. “Enough of fighting. Of what avail are the weapons that tear and pierce the vulnerable points? Of what avail are vain and harsh utterances that cause parched throats?
H. I myself shall be the impartial Mediator between you and the heaven-dwellers. Both you and these Devas have worked strenuously in this enterprise.
12. I shall distribute this wonderful nectar equally among all of you. The excellent vessel of nectar should be handed over to me”.
13. On hearing those words of hers, the Daityas were deluded by her utterances. Foolishly they gave the vessel of nectar to her.
14. That lady of exquisite beauty that could fascinate the entire universe, made separate rows of seats for the Suras and Asuras.
15. Standing in between the two rows she spoke to the Suras and Asuras—“All of you be quiet. Everything will be given by me in due order”.
16. All of them unanimously accepted her statement. That lady powerful enough to delude the entire world, began to destribute.
17. She made clinking sounds with her golden ladle. The auspicious bangles jingled and tinkled. Equipped with beautiful ornaments, she shone like the most exquisite of all fine arts.
18. In her beautiful left hand that resembled a lotus, the pot of nectar shone brilliantly. At the outset, she served the nectar in the row of the Devas by means of her ladle.
19. Even as she was serving thus in due order, Saiṃhikeya (Rāhu) who was sitting in the middle (of the row of Devas) was pointed out to her by the moon and the sun. She cut him off with the hand holding the ladle. His head alone that had consumed the nectar went over to the sky.
20. Even after seeing it, the Asuras who were deluded remained quiet. In this manner, she distributed the entire quantity of nectar among the Devas. She placed the vessel in front of the Asuras and vanished.
21. On seeing the empty vessel, all the Daityas and Dānavas became excessively furious. They desired to fight too.
22. Indra and all other Suras had become stronger due to their imbibing the nectar. With their weapons they fought the weaker Asuras.
23. On being hit and pierced by the excellent Suras, hundreds of leading Dānavas went to the ends of quarters and many went to the Pātāla.
24. The lord of the Devas who was glanced at (favourably) by the goddess Śrī, conquered the Daitya named Malaka and got back his own glory.
25. After regaining his throne, Mahendra, the conqueror of demons, protected the three worlds as before, duly attended by the Suras.
26. As before, all the Devas roamed about as they pleased without fear, in the three worlds consisting of mobile and immobile beings. They were delighted in their minds for ever.
27. After observing these activities of Mohinī, sage Nārada, who was surprised very much and who used to move about as he pleased, went to Kailāsa.
28. He was permitted by Nandin to go in. He bowed down to Parameśvara (god Śiva). On being duly received by that lord, he was gratified and he took his seat.
29. When the sage who habitually sported about as he pleased, was seated, the great lord, the consort of Pārvatī, fair in complexion like crystal, asked him.
30. “O holy lord conversant with everything that has taken place, O divine sage who have sanctified the seat you occupy, O sage fond of provoking quarrels, what about the tidings there of the heaven-dwellers?
31. Who has won, the party of Suras or that of Asuras? What is the news regarding the Nectar? What is being done by Viṣṇu?”
32. On being asked thus by Maheśa, the excellent sage Nārada who was extremely delighted and surprised spoke.
33. “O lord, you know everything because you are omniscient. Still, everything will be reported by me now, since I have been asked by you.
34. When such a terrible battle took place between the Daityas and the heaven-dwellers, Ādinārāyaṇa of glorious brilliance assumed the form of Mohinī.
35. On seeing that lady wearing grand splendid ornaments, the very embodiment of the sentiment of Love and Romantic feelings, the Suras and Asuras desisted from their active fighting.
36. The Daityas who were deluded by her Māyā, were requested (to hand back) the vessel of nectar. Immediately they gave it to her and made her the arbitrator.
37. After receiving it with a captivating smile, that goddess distributed the entire quantity of nectar among the Devas.
38. Not being able to see her because she had vanished and finding the vessel (of nectar) empty, the Daityas became furious. They with their faces blazing (flushed) with anger, rose once again to fight.
39. Since they had imbibed nectar, the immortal ones became more powerful with excessive exploits. Defeated by them and almost destroyed by them, the great Daityas went down to Pātāla.”
40-41. On hearing about this episode, the immutable lord of Bhavānī hurriedly sent away Nārada. Musing constantly on what he (Nārada) reported to him and being wonderstruck, he, accompanied by Pārvatī, but unknown to all his atten
dants (Pramathas) and (even) to Nandin, Skanda and Vināyaka, approached Viṣṇu.
42. On seeing Lord Śiva accompanied by his consort riding his vehicle (the bull) arrived at the shore of the (milky) ocean, Viṣṇu got up from his seat, the body?? the serpent (Śeṣa) and came over to him.
43-44. After getting down from his vehicle, Īśa stood there accompanied by Pārvatī. On seeing him Acyuta, Viṣṭaraśravas, (i.e. Viṣṇu) hastened to him. He received him duly with materials of welcome and worship. With great joy and love, he embraced the consort of Bhavānī very closely and asked him the purpose of his visit.
45-46. Māhādeva requested him—“O lord Puruṣottama, O glorious Lord and master of great Yogic practice, show me that beautiful form of excellent magnificence, charming in every respect, which had been assumed by you—the form that bewitched and fascinated everyone, and which surpassed the power of the mind (imagination) and of speech (being beyond description).
47. I wish to see that form of yours which is the presiding deity of the sentiment of love. It should, by all means, be seen by me. Indeed, you are like ṭhe divine cow that yields everything that is sought.”
48-49. On being repeatedly requested thus by Mahādeva, Hari the lord and master of great yogic practice, meditated with single-minded devotion on that (supreme deity), by meditating on whom that matchlessly miraculous form had been obtained by him (before). Smiling a little, he said,—“Be it so” and then vanished.
50. Śarva repeatedly sent his glances all round. Then he saw a beautiful garden in a certain place, the like of which had never been seen before.
51. The bees were drinking honey and amusing themselves among rows and rows of full blown blossoms. The quarters were rendered fragrant by the sweet smell from bunches of Campaka (Michelia Campaka) flowers.
52. Cuckoos were revelling and fluttering (by imbibing) the liquor-like nectar from bunches of mango blossoms. Peacocks
were engaged in dancing sports among stumps of Aśoka trees.
53. The humming sound of the swarms of bees appeared to be superior to the note of lutes. The garden shone brilliantly on account of Pāṭalī (Trumpet flowers) red in. colour and having excessive fragrance.
54. It had an elegant charm with the clusters of the flowers of Tamāla (Xanthochymus pictorius), Tāla (palm tree) and Hintāla (Phoenix) appearing like a garland. It was welldecorated by means of unsplit splendour and magnificence of lotus blossoms in the ponds along the borders.
55. It abounded in full blown flowers and beautiful sprouts moving gracefully in the gentle breeze. It was rendered fragrant by the continued flow of sweet smell of flowers therein, that excelled even the flowers of heavenly tree Santāna.
56. A beautiful woman was seen at the foot of a Pārijāta tree, there in that garden full of flowers and pleasing to the minds of all people.
57. She was reddish fair in complexion like the rising sun. She was proud of her fresh youthfulness. (Defective text). Her feet, nails and lips were excellent and ruby-coloured.
58. By profuse application of the splendid red dye and lac, her feet were blood-red in colour. She was very charming; with lotus-like feet adorned with anklets producing sweet tinkling notes.
59. Her shanks were capable of suppressing the pride of the quiver of the hero Anaṅga (Lord of Love). She shone charmingly with her thighs resembling the trunk of an elephant as well as the stern of a plantain tree in complexion (as well as shape).
60. Her excellent buttocks were covered with a soft glossy silk of very fine texture and pink colour. She was very brilliant in appearance with big hips and loins.
61. A Golden girdle studded with freshly cut ruby stones heightened her beauty. From her navel of deep depression resembling a deep eddy, the beautiful lustre of her Trivalī (skin in three folds considered to be a symbol of beauty) rose up like waves.
62. Hundreds of pearl necklaces covered her breasts resembling buds about to burst open and moved about as if in swing. Her frail waist was pressed down by her weighty and excessively plump breasts.
63. She had arms tender like the Śirīṣa (Acacia sirissa) flowers. She was bedecked in bangles and bracelets. In her fingers she had rings. Her neck was beautiful like the well polished conch-shell.
64-65. Her chin was curved and shone like a mirror. Her lips were red in colour. Her bright shining white teeth were set in beautiful rows. They resembled the moon. They had the lustre of jasmine bud. She appeared to reveal and radiate moonlight. She shone with nose-rings818 with big pearls.
66. Her braid of hair tied up neatly and adorned with the inner petals of Ketaka flowers shone well. Her eyes were long and fascinating. Her forehead resembled half the disc of the Moon. Her beautiful forelocks were neatly arranged.
67. Her ears were adorned with ear-rings studded with rubies beautifying the tips of the ears. The betel leaf preparation that she was chewing was rendered fragrant by scented juice, camphor and musk.
68. Her face was as sweet as the disc of beautiful autumnal moon; the mark on her forehead made of Kastūrī (musk) shone gorgeously. She had beautiful tresses of hair thickly grown and bluish black in colour.
69-71. The saffron powder applied on the parting line in the middle of the head increased her lustre. Her ornament Uttaṃsa (a chap let-like ornament worn on the crown of the head) shone like the digit of the moon. Her eyes were tremulous with excessive rapture. She was in extremely romantic and amorous guise bedecked in all sorts of ornaments. On seeing that lady engaged in playing with her ball with the jewels (jewelled ornaments like bangles etc) swinging to and1 1
fro, Īśvara (Śiva) immediately left Umā and ran after that lady.
72. On seeing her beloved husband running thus, Umā was very much shaken by surprise. She censured herself and her beauty, overwhelmed with shame and envy, she stood there silently with the head bent down.
73. Śiva caught her somehow and embraced her frequently. Shaking him off repeatedly, she too ran far away.
74. Seizing her once again, Īśa who was completely under the influence of the god of Love embraced her impetuously. His semen dropped down then.
75. Mahāśāstā, the lord of great strength, was born therefrom. He was capable of dispelling the arrogance of many crores of leading Daityas.
76. Due to the contact with the drops of that semen, O suppressor of Vindhya mountain, the earth assumed the colour of silver and gold instantly at different places.
77. Similarly that deity Viśvamohinī (the enchantress of the universe) vanished. Turning back in the company of Gaurī, Giriśa (Śiva) too went to his mountain.
78. I shall tell you a wonderful thing, O husband of Lopāmudrā. Listen, this has been in my heart. It has never been revealed to anyone.
79. Formerly, there was a demon named Bhaṇḍāsura. He was the leader of all Daityas. He had harassed Devas formerly in various ways as he pleased, since he was very clever.
80. From his right shoulder he created a Daitya named Viśukra who was capable of protecting his species. He was on a par with Śukra and conversant with all thoughts.
81. He created Viṣāṅga of defiled crest from his left shoulder. Bhaṇḍa, the Dānava, created a sister too named Dūminī.
82. In the company of his brothers of fierce valour, this demon killed all his enemies. With increased heroism and prowess he hit and hurt the entire cosmos.
83. On seeing him enkindled in spirit and splendour, Brahmā, Viṣṇu and Maheśa began to flee immediately. They stayed in their respective abodes permanently.
84. At the very same time, stupefied on being thrashed by his arms, the groups of heaven-dwellers found themselves incapable of even breathing.
85-86. Utterly bewildered and frightened some of them hid themselves deep within the nether worlds; some in the waters of the ocean; some in the corners of different quarters and some in bushes (on the tops) of mountains. They abandoned their wives, women-folk and children. The Ṛbhus (i.e. Devas) lost their offices of power. They began to roam about in disguise.
87. Bhaṇḍa considered everyone no better than a blade of grass—every one namely Yakṣas, great serpents, Siddhas and Sādhyas, although they were highly arrogant of their ability to fight. He did not mind even Brahmā, Padmanābha (Viṣṇu) and Rudra as well as Indra, the wielder of thunderbolt. Thus Bhaṇḍa ruled over all the worlds.
88-90. It was to kill Bhaṇḍāsura and to protect the three worlds, O sage, that the third form (of the goddess.) rose up from the fire of great sacrifice. They called the goddess of this form Lalitā and Parā devatā (the supreme Deity). Her four arms are adorned with Pāśa (noose), Aṅkuśa (goad), Dhanus (bow) and the highest Śakti, having her form identical with the supreme Brahman. Adept in conducting warfare, she killed Bhaṇḍa the leading Daitya in a battle.
1. “How was Bhaṇḍāsura born? How did Tripurāmbikā originate? How did she smash him in battle? Mention everything in detail?”
2-5. After leaving Dākṣāyaṇī and destroying her father’s Yajña, Śiva became engrossed in the Self, the essence of bliss
and knowledge, and observed his own spirit by means of his Self. He entered the region on the border of the Himavān on the banks of Gaṅgā, where he was attended upon by the sages. He became characterised by the quality of being indifferent to the mutually opposed pairs (Dvandvas). That lady of resolute determination propitiated Śaṅkara for a long time. After abandoning her body (i.e. as Dākṣāyaṇī), she took rebirth as the daughter of Himālaya.
6. The lord eupid of mountains heard from Nārada that his daughter had been Rudrāṇī. Hence, he placed her near Śiva for the sake of serving him.
7. In the meantime, the Devas were harassed by Tāraka.1 On being advised by god Brahmā, they called cupid (the god of Love) and said thus:
8. “At the beginning of the period of creation, lord Brahmā began procreating all subjects; But he never had pleasure or satisfaction in his mind. He performed penance for a long time mentally, verbally and physically.
9. Thereupon, the delighted Lord Viṣṇu the bestower of boons unto all embodied beings appeared there accompanied by Lakṣmī. He asked Brahmā to choose any boon as he liked.
10. “O lord, if you are pleased, let it be that I shall be able to create this entire universe consisting of mobile and immobile beings, without any strain. Let me be able to create, everything through your grace”.
11. On being implored thus by Brahmā, the lord glanced at Mahālakṣmī. Indeed, it was at that time that you manifested yourself, assuming a form that could enchant the universe.1 1 1 819
12. For serving you as weapons, the flower-arrows and the sugarcane bow were given to you. The delighted Hari granted you invincibility and the state of being always a Victor.
13. This (Brahmā) creates living beings through the cause i.e. one’s own Karman (past action), you shall be the witness through your own folk (aides). May you thus enjoy pleasure.
14. O Cupid, Brahmā to whom boons have been granted, places the burden on you and realizes mental satisfaction and remains care-free even today.
15-17. Your strength and vigour will never be ineffective, your valorous exploit can never be futile. Though gentle and tender, your flowery weapons can never be in vain.
There is a Dānava named Tāraka to whom Brahmā had granted boons. He harasses all the worlds. Particularly he torments us. He has no cause to fear except from Śiva’s son.
18. Excepting you no one else can even say anything on this great task. This task can be achieved by you by means of your own hands, and not through anyone else.
19. Accompanied by Gaurī, and surrounded by the sages, Śiva is now staying in the beautiful region of Himācala. He is engrossed in the supreme Being.
20. Urge him on to Gaurī. His son will then be born. Save us, O mighty one, by performing this task that can be easily accomplished.”
21. On being entreated by the Devas thus, and being
repeatedly eulogised, the Cupid proceeded towards the ridge of the Himavān for the sake of his own destruction (as it happened later on).
22. The lord of Love with his weapon of flowery arrows raised, saw Īśāna seated there with his eyes closed and engrossed in propitiating something.
23. In the meantime the daughter of the Himavān, equipped with wonderful personality came there with a desire to serve and propitiate Śiva.
24. The excessively powerful lord of Love, Smara saw there, Girijā (Pārvatī) engaged in serving god Śambhu after
approaching him with sweet scents, flowers and other materials of offerings.
25. Invisible to all living beings, he stood firmly not very far from him (Śiva). With his excellent flowery arrows he pierced Mahcśvara.
26. On being hit by those arrows Śiva became one whose consciousness was completely permeated by the god of love. Forgetting all his duties, he glanced at Gaurī, who was standing by him.
27. Regaining his fortitude and mental steadiness, he began to think what it was (that had upset him.) Then he saw in front of him the cupid, the lord of love, with flowers for his weapon standing in readiness to attack.
28. On seeing him, the trident-bearing lord Śiva who was competent to burn the three worlds, opened his third eye and burned the shark-bannered lord Cupid.
29. On being slighted thus by Śiva, daughter of the mountain became dejected. Thereafter, with the permission of her parents, she went to the forest for performing penance.
30. On seeing the ashes of the Cupid, Citrakarmā, the lord of Gaṇas, made a man of wonderful form by means of those ashes.
31. Rudra saw in front of him that person of wonderful form. Instantaneously he came to life as though Kāma had become embodied once again. He was excessively powerful and highly refulgent with the lustre equal to that of the midday sun.
32. Citrakarmā embraced him joyously with his arms and said, “O son, eulogise Mahādeva. Indeed he is the bestower of achievement of all objects.”
33. After saying this, that person of immeasurable intellect taught him the Mantra Śatarudriya. The boy bowed to Rudra one hundred times repeating the Śatarudriya.
34. Then the delighted lord Mahādeva with Bull as his banner, asked him to choose any boon he liked. The boy then chose the boon.
35. “Half of the power of my antagonist will be united with my strength. Let my arrows make his important missiles and weapons futile.”
36. After promising him “Be it so” and pondering over something, the lord granted him the power to rule the kingdom for sixty thousand years.
37. On observing this conduct the creator said “Bhaṇḍ, bhaṇḍ”1 Therefore, he is being called Bhaṇḍa in worlds.
38. After granting this boon to him and bestowing on him missiles and weapons, the lord vanished there itself surrounded by all groups of sages (?)
1.^bhaṇḍ—‘to be fortunate’. Probably ‘bhaṇḍītī’ was a blessing.
1. Since he (Bhaṇḍa) was born of the fire of anger of Rudra, the mighty Bhaṇḍa became a Dānava of dreadful nature.
2. Then Śukra, the extremely refulgent preceptor of the Daityas, came to him. Hundreds of very powerful Daityas too came to him.
3. Urged by the son of Bhṛgu (i.e. Śukra), Bhaṇḍa called Maya, the original architect and engineer and artisan of the race of Daityas, and spoke these meaningful words:—
4. “It was at Śoṇitapura’1 that all leading Daityas stayed before and ruled the three worlds. Go there and re-build the city.”
5. On hearing those words, the architect went to that great city and by means of his imaginative mind and power
of vision, rebuilt the city to make it resemble the city of the Devas.
6. He (Bhaṇḍa) was crowned by Śukra and the mighty Daityas. Due to that great glory, he shone with great refulgence.
7. Bhaṇḍa wore on his head the crown that shone like the rising sun and that was placed (on his head) by the son of Bhṛgu. Formerly, it had been given to Hiraṇya-Kaśipu by Brahmā. It was lively and indestructible. It had been worn by many Daitya rulers.
8. Two lively Camaras (i.e. chowries) were used by him as his insignia. They resembled the moon. They had been made by Brahmā. Neither sickness nor miseries could assail one by resorting to them.
9. He (Śukra) presented him an umbrella formerly made by Brahmā himself. People seated in its shade were never affected by even crores of missiles.
10. (The preceptor) gave him a bow named Vijaya and a conch called ‘the killer of enemies’. He gave him other very valuable ornaments too.
11. He presented him an everlasting throne dazzling like the sun. Seated on the throne and bedecked in all ornaments he became magnificently brilliant like a gem that had been whetted.
12. He had eight mighty Daityas (as his assistants), viz.: Indraśatru, Amitraghna, Vidyunmāli, Vibhīṣaṇa, Ugrakarmā, Ugradhanvā, Vijaya and Śruti-Pāraga.
13. He had four beautiful wives, viz.: Sumohinī, Kumudinī, Citrāṅgī and Sundarī.
14. All the Devas including Vāsava (Indra) who understood the (exigencies of the) time served him. He had thousands of chariots, horses, elephants and foot-soldiers.
15. Noble ones with huge bodies, they were very proud of their victory. All the Dānavas followed the directives of the son of Bhṛgu (i.e. Śukra).
16. They worshipped god Mahādeva abiding by the injunctions (cult?) of Śiva, The Dānavas possessed sons, grand
sons and ample wealth. Yajñas were being performed all round in every household.
17. Ṛg., Yajus and Sāman Mantras were frequently chanted in all the houses of Daityas. Mīmāṃsā, Nyāya and other systems of philosophy too were studied in every house.
18. The Devas accepted Havya offerings in the Yajñas of the Daityas too as in the case of important hermitages of sages and Brāhmaṇas.
19. Even as Bhaṇḍa carried on all these activities with great pride in his victory, sixty thousand years elapsed like half of a moment.
20-21. On seeing the Daitya increasing in power of penance and physical strength and Indra deteriorating in prowess, the consort of Kamalā (i.e. Viṣṇu) all on a sudden created a Māyā that enchanted the worlds. Janārdana, the lord of the Devas, told that Māyā:
22. “Fascinating and deluding all living beings by your own power do roam about as you please. No one will find you out.
23. Go hence immediately and enchant Bhaṇḍa, the leader of Daityas. Ere long, you will enjoy all worldly pleasures.”
24. After receiving this boon, Māyā bowed to Janārdana and requested for a few of the chief celestial damsels for assistance.
25. On being requested by her, the lord sent some celestial damsels. Accompanied by those ladies, chief of whom was Viśvācī, that fawn-eyed lady (i.e. Māyā) went to the excellent shore of Mānasa820 lake where brilliant trees grew up.
26. It was there that the leader of the Daityas was sporting about in the company of his women. There, at the root of a Campaka tree, the fawn-eyed woman took up her residence and began to sing in sweet notes.
27. Then the leader of the Daityas came there surrounded1 1
by his mighty ministers. He heard the note of the lute and saw the excellent lady.
28. On seeing that lady beautiful in every limb like another streak of lightning, he fell into the deep abysm named Cupid of an illusory nature.
29. His ministers too became deeply affected by Kama (lord of Love) in their hearts.
30. On being requested continuously by the leader of Daityas and those (ministers also), the Māyā lady as well as her assistant damsels instantly promised them adequate pleasure.
31. On attaining those ladies, the chief of whom was Mohinī, they derived the greatest pleasure because (ordinarily) they could not be obtained even by Aśvamedha and other great Yajñas.
32. They forgot the Vedas and lord Umāpati (Śiva) too. They forsook Yajñas and other auspicious rites.
33. Their priest too was struck down by contemptuous disregard. Thus ten thousand years passed by as though it were a mere Muhūrta (48 minutes).
34. When the Daityas were thus deluded, O Brāhmaṇa, the Devas including Vāsava, became liberated from torment. They derived great pleasure.
35. Once, sage Nārada came there and saw Devendra seated in his throne and surrounded by all Devas.
36. After bowing down to that noble sage sinning brillliantly like fire, the lord of Devas stood up in reverence with palms joined together and spoke these words:
37. “O holy lord, conversant with all sacred rites, the most excellent one among, those.who know the Para and Apara (the greatest thing and the lesser ones), you visit only such places as you wish to bless.
38. The cause of your arrival is the (future) of the splendid fortune in store for us. Listening to your nectar-like words very pleasant to the ears, O lord of sages, I shall cross all miseries and become blessed.”
39. Bhaṇḍa the leader of the Daityas has become
enchanted by Viṣṇu’s Māyā. If liberated from her, he is likely to burn all the three worlds like another fire.
40. He is superior to you in regard to refulgence and power of magical delusion. It is necessary that the refulgence of this super-strong Daitya should be removed.
41. Without propitiating goddess Parā śakti, O Vāsava, it is impossible to achieve it by means of other types of austerities even in hundreds of crores of Kalpas.
42. Prior to the rise of the enemy, O ignorant one, propitiate the Deity. On being propitiated the goddess will bring about your welfare.”
43. On being urged and enlightened thus by him, Śakra, the lord of the groups of Devas, duly honoured the sage.
Accompanied by all the Devas, he made due preparations for penance and went to the slopes of the Himavān.
44. Along with all the gods, he performed the great worship of Parāśakti on the bank of Bhāgīrathī that was brilliant with flowers in everyone of the seasons. Even since then, that place bestowing all sorts of accomplishments came to be known by the name Indraprastha.821
45-46. In accordance with the procedure advised by the son of Brahmā, they performed the excellent and great worship of the goddess. They were engaged in Japa (repetition of the holy names and mantras) and meditation. They were steadfast in the severe penance without turning their mind or attention to anything else. Thus ten thousand years and ten days passed by.
47. On seeing the Asuras deluded, the highly intelligent priest, the son of Bhṛgu, approached Bhaṇḍāsura and spoke thus.
48. “It is relying on you alone, O leading king, that the excellent Dānavas always sport and roam about as they please in three worlds without any fear.
49-50. Han always kills everyone belonging to your tribe. It was by him that this Māyā was created whereby you1 1 1
too have been deluded. On seeing you enchanted and fascinated Indra, who is always eager to seek loopholes and vulnerable points, is performing a great penance to defeat you all.
51. If the mother of the Universe is pleased the victory shall be his alone. Abandon this lady created by Māyā. Go to the Himālaya mountain accompanied by your ministers and create hindrances in the penance of your enemies.”
52. On being told thus by his preceptor, the demon Bhaṇḍa left his excellent couch. Inviting the elderly ministers, he told them everything as it had happened.
53-55. On hearing it and after critically examining it, Śrutavarmā said to the king: “Kingdom was granted to you by Śiva for a period of sixty thousand years. More period than that, O heroic one, has passed by. It is impossible to redeem the period granted by Śiva. It is impossible to find another remedy for this without worshipping him (Śiva). Whether it is misery or happiness, the result has to be experienced at the proper time”.
56-57. Then the demon named Bhīmakarmā said, “The enemy should not be neglected. If obstacles are put in the holy rites of the enemy by us in accordance with our power, the victory will be yours. The Vidyā (magical art) that takes away half the strength of the enemy in the battle has been granted to you, O great king, by Śiva himself. Hence, the victory will be your own, forever”.
58. Bhaṇḍa the leader of the Dānavas agreed to his suggestion. Starting along with the armies he went to the valley of the Himavān.
59. On seeing Dānavas eager to create obstacles in the penance of god, the mother of the universe made a huge lustrous rampart wall in front of them that could not be crossed.
60. On seeing it, the leading Dānava was surprised and thought thus—“What is this?” The infuriated Dānava then shattered it with a very powerful missile.
61. Again it appeared in front of him, one that could not be crossed by any of the Dānavas. The bold demon then shattered it by means of the Vāyavya (having the wind as the presiding deity) missile and then roared.
62. Again and again it was reduced to ashes and again and again it rose up. The leader of the Daityas became despondent on seeing this and went back to his city.
63. On seeing the Mother of the Universe and noticing the lustrous rampart, the Devas trembled with fear abandoning all their holy rites.
64. Thereupon, Śakra said to them—“It was the leader of the Daityas who had come here. It is impossible to defeat him even if all of us join together.
65-66. Even if we flee, there is no place of refuge for us anywhere. Hence, we shall make a sacrificial pit one Yojana in breadth. Let it be splendid and dug perfectly well. We shall prepare the sacrificial fire in accordance with the injunction of a Mahāyāga. O Suras, we shall then worship the greatest Śakti by means of Mahāmāṃsa (great flesh i.e. human flesh).
67. We shall become Brahman or we will be able to enjoy heaven.” On being told thus, the Devas with Indra as their leader duly performed Homa by chopping off the flesh, to the chanting of Mantras.
68-69. When all the flesh of the victim had been dropped into the holy fire including feet and hands and when Devas were desirous of offering the entire body, an excellent huge mass of brilliant lustre appeared in front of them.
70-73. From its middle rose up a radiant circular halo of the shape of a wheel. The Devas including Vāsava saw Mahādevī in its middle. She had the lustre of the rising sun. She was the enlivener of the entire universe. She was the embodiment of Brahmā, Viṣṇu and Śiva. She was the very limit of the essence of beauty. She appeared to be the ocean of the juice of Bliss. She resembled the Japā (China rose) flower. She wore robes of the colour of flowers of pomegranate. She was adorned by all kinds of ornaments. She was the very abode of the sole sentiment of Love. With the waves of gracious mercy wafting along the tips, her glance-was (as cool as) the moonlight. In her hands the noose, goad, sugarcane-bow with five arrows were shining.
74. On seeing the great goddess all Devas, including Vāsava (Indra) became delighted in their minds and they
bowed down again and again to the goddess, the immanent soul of everything.
75. On being glanced at by her, all of them instantly became liberated from ailments. Their limbs became tougher and stronger with the deficiencies remedied. They became mighty with adamantine bodies. They eulogised the great goddess Ambikā, the bestower of all objects.
1. “Be victorious O goddess, the Mother of the universe. Be victorious, O goddess, greater than the greatest. Be victorious, O abode of weal and prosperity. Be victorious, O soul of the art of Love.
2. O Kālī of beautiful eyes; be victorious. O Kāmākṣī (one of lovely and loveable eyes), O beautiful one, be victorious. Be victorious, O goddess worthy of being propitiated by all the Suras. O Kāmeśī, goddess of love, bestower of honour, be victorious.
3. Be victorious, O goddess, the embodiment of Brahman, the soul of elegance and beauty of Brahman, O Nārāyaṇī, O Supreme one, be victorious, O goddess, the bestower of delight on all the worlds.1 1 1
4. Be victorious, O beloved of Śrīkaṇṭha (Śiva). Be victorious, O Mother Śrīlalitā. Be victorious, O goddess, the conqueror of glory, O bestower of abundant riches and prosperity of victory.
5. Obeisance to the Cause of that which is born and is yet to be born, Cause of Iṣṭāpūrta (holy and charitable rites), Obeisance to that protectress of three worlds, O goddess who art greater than the greatest.
6. Hail to the goddess identical with (all units of time such as) Kalāmuhūrta, Kāṣṭhā, days, months, seasons and years. Obeisance to the goddess with thousand heads;823 O goddess with thousand eyes and faces.
7. Bow to you appearing splendid with a thousand lotus-like hands and fed, O goddess, minuter than Atom, greater than the greatest.
8. O mother who art greater than the greatest, more brilliant than the most brilliant, the (nether-world) Atala1 1 1 824 constitutes your feet and Vitala, your knees.
9. Rasātala is the region of your waist. Dharaṇī (Earth) is your belly. Bhuvarloka is your heart and the world Svar (heaven) is your face.
10. The Moon, Sun and Fire are your eyes, O Ambikā and the quarters (cardinal points) are your arms. The winds are your breaths and the Vedas your words.
11. Creation and formation of the worlds is your sport. Śiva, the very embodiment of Cīt (Supreme Consciousness) is our companion; the Bliss of the Sat (Existent, Supreme Being) is your diet and your residence is in the hearts of good people.
12. The Bhuvanas (Worlds) constitute your forms visible as well as invisible. The clouds are your tresses and the stars your flowers.
13. Dharma etc. are your arms. Adharma etc. constitute your weapons. Yamas and Niyamas constitute the nails of your hands and feet.
14. The utterances of Svāhā and Svadhā that enliven the worlds constitute your breasts. The Prāṇāyāma (Breath-control) is your nose and Sarasvatī (the goddess of speech) your tongue.
15. The Pratyāhāra rite is your sense-organs and meditation is the excellent intellect. The power of Dhāraṇā is. your mind and state of trance is your heart.
16. The trees are the hair on your body. The dawn is-your robe. The past, present and future constitute your physical form.
17. The mother of the universe is Yajñarūpā (whose form constitutes the Yajña), Viśvarūpā (having the universe for her form) and the sanctifier of all. It is she who, due to her mercy and kindness, creates at the outset the entire subjects.
18-19. Though she abides in the heart of all, she is. invisible to the worlds. She is of the nature of fascination. It is she who, out of her sports, creates distinctions between names and forms. She stays presiding over them but is not attached to them. She is the bestower of wealth and love. Obeisance to that great goddess. Repeated obeisance to the omnipotent goddess.
20. Obeisance, obeisance to that great goddess at whose-behest fire, sun, moon and winds function and so do also the elements beginning with the earth.
21. Repeated obeisance to that goddess who, at the beginning of the (period of) creation, created Brahmā, the primordial creator, the first bestower of plenty and who sustained him herself single-handed.
22. Obeisance, obeisance to that goddess by whom the-earth is held up, who is incomprehensible and immeasurable too, by whom the Ether is supported and in whom the sun rises.
23. Obeisance, obeisance to that goddess where the entire universe takes its origin, where it rests soundly and wherein at the proper time it gets merged.
24. Obeisance, Obeisance to you of the Rajas nature as the origin. Obeisance, obeisance to you of the Sattva nature for the sustenance. Obeisance, obeisance to you of the Tamas nature as the destroyer. Obeisance, obeisance to you of the nature of Śiva when devoid of Guṇas.
25. Obeisance, obeisance ter you, who are the sote mother of the universe. Obeisance, obeisance to you the sole father of the universe. Obeisance, obeisance to you, identical with all forms and Tantras (Rituals and rites). Obeisance, obeisance to you, O goddess in the form of all Tantras (Talismans and mystical diagrams.
26. Obeisance, obeisance to you, O chief preceptor unto the worlds. Repeated obeisance to you, to the magnificence of all types of utterances. Obeisance to Lakṣmī, the sole goddess of pleasure. Obeisance, obeisance to the omnipotent one, O consort of god Śambhu.
27. O mother, how can I describe your excellent prowess and influence. It is without beginning, middle or end. It is not constituted of five elements. It cannot be expressed by words or comprehended by mind. Its magnificence and power cannot be inferred. It is formless. It is without Dvandvas (mutually opposed pairs). It cannot be perceived by the eyes.
28. Be gracious unto us, O goddess of the universe. Be pleased, O goddess saluted by the universe. Be pleased, O goddess of learning, of the form of the Vedas. Be pleased, O Māyāmayī (one equipped with the magical power of delusion), O Mantravigrahā (who are the embodiment of Mantras). Be pleased, O goddess of everything, O Omniformed one.”
29. After eulogising the great goddess thus, all Devas including Vāsava (Indra) bowed down, to her again and again and hurriedly sought refuge in her.
30. On seeing Vāsava bowing down, that goḍḍess became delighted. The bestower of boons on all embodied souls she asked him to request for any boon he liked.
31. “(Defective Text) O goddess of welfare, if you are pleased, save our lives. We have approached you seeking refuge. Due to the harassment of Daitya king, our life has become unbearable.”
32. “I shall myself defeat Bhaṇḍa, born of Daitya
race. I shall eagerly grant you three worlds including the mobile and immobile beings.
33-36. Let all the groups of Devas be joyous and free from fear. The men who eulogise me devoutly by means of this hymn shall be blessed with virtue, glory and fame for ever. They will be richly endowed with learning and humility. They will have long life free from sickness. Due to my blessing, let them be endowed with sons, friends and wives.”
Obtaining the boon thus, Devas as well as Devendra of great strength attained the greatest pleasure, on looking at her frequently.
1. At the same time, Brahmā, the grandfather of worlds, desirous of seeing the goddess of Devas, came there along with great sages.1 826
2. Then there arrived Viṣṇu seated on the son of Vinatā (i.e. Garuḍa). Śiva too, seated on his Bull, came there to see the universal goddess.
3. Nārada and other celestial sages came in a group to the supreme Goddess. Then came the groups of celestial damsels to see that great Deity.
4-8. Viśvāvasu and other Gandharvas as well as Yakṣas came there.
Then, on being commanded by Brahmā, Viśvakarmā, the lord, built a divine city there on a par with (Amarāvatī). the city of the immortal ones.
Then the goddess Durgā, the presiding deity of all Mantras, and Śyāmā the presiding deity of all lores, approached Ambikā.
Brāhmī and other (divine) mothers came there surrounded by their respective groups of goblins. Aṇimā and other Siddhis (spiritual achievements) and crores of Yoginīs came there; Bhairavas, Kṣetrapālas, Mahāśāstā the leader of the Gaṇas (groups of attendants), Mahāgaṇeśvara (i.e. Vināyaka), Skanda, Baṭuka and Vīrabhadra came there and they bowed to the great goddess and eulogised her.
9-13. The city was beautiful with its ramparts, arched gateways and multistoreyed buildings. It had big stables, pens etc. to house horses, elephants and chariots. It looked splendid with many royal pathways and roads. There were charming abodes of Sāmantas (barons and lords), ministers, twice-born castes, Vetālas, man-servants and maid-servants. The centrally situated royal palace was divine and was beautified with gateways and minarets. It had many halls. It was rendered splendid by means of Assembly chambers. There was a great hall of thrones. It was studded with the nine kinds of precious stones and it appeared bright and beautiful. In the middle there was a divine throne made of Cintāmaṇi (wish-yielding) stone. It was self-luminous, unparalleled and similar to the rising sun. After scrutinizing all these, Brahmā the grandfather of the worlds, thought thus:
14. “Even if he happens to be ignorant and puerile, the person who presides over this city shall excel the worlds, due to the power and influence of this city.
15. A woman alone does not deserve to rule over a kingdom. A man too without a woman (does not so deserve it). The Śruti says that one should crown a man who has the characteristics of a great person, who has an auspicious preceptor and who is united in wedlock to a woman who is agreeable and suitable to him.
16. This lady shines like the embodiment of presiding deity of the sentiment of love. Excepting Śaṅkara, no one else in the three worlds can be her bridegroom.
17-20. He has matted hairs and wears a garland of skulls. He has an uneven three numbers of eyes and holds a skull in his hand. Though fair in complexion he is of stained (black) neck. He smears ashes all over his body. Bones from the cremation ground constitute his jewels. Will that extremely auspicious lady choose him who is the abode of everything inauspicious?”
Even as god Brahmā was thinking thus, Maheśvara (Śiva) appeared in front of him assuming a form that fascinated the whole universe. He had a divine personality endowed with handsome features of ten million Kandarpas (God of Love) i.e. he was ten million times more beautiful than Kandarpa), dressed in divine robes, and wore divine garlands and was besmeared with heavenly scents and unguents. He was adorned with crown, necklaces, bracelets, earrings etc. He thus appeared in front of Brahmā, assuming a form fascinating the world.
21. Brahmā, the grandfather of the worlds, embraced that youthful hero having a charming body and named him Kāmeśvara.
22. Coming to the decision, “This is a befitting bridegroom for that supreme Śakti.” all of them went to her accompanied by him.
23. Brahmā, Viṣṇu and Maheśvara eulogised Parā Śakti. On seeing that fawn-eyed goddess the youthful Nīlalohita (Śiva) became overwhelmed with love and forgot his activities.
24-25. On seeing him who appeared like Smara (god of Love) who had regained his physical body, that lady of tender form was also overpowered by the god of love. She considered him (entirely) befitting herself. Being excited and afflicted by love, both of them eagerly gazed at each other. Though learned and self-controlled and specially conversant with all emotional feelings they behaved in a manner that their conduct was not comprehended by others. They were agitated and unhappy in their minds for a short while.
26-29. Then Brahmā spoke to the great goddess, the sole heroine (ruler) of the world:—“These Devas, sages and groups of Gandharvas and Apsarases wish to see you the goddess in the battlefield along with your beloved husband, O Goddess who is befitting and loveable to you? Who is that blessed man? For the purpose of protecting the worlds resort to the supreme Puruṣa. Be the queen of this city. Be installed in this excellent throne. You will be ceremoniously crowned by the exalted, sinless divine sages.
We wish to see you seated in the throne along with your husband. We wish to see you equipped with the emblems and insignia of imperial power, bedecked in all jewels.
1. On hearing those words, the goddess with a tender smile over her lotus-like face spoke to the Suras, the leaders among whom were Brahmā and Viṣṇu.
2. “O Devas, I am always independent. My conduct of life and my sports and pastimes are in accordance with my own wishes and whims. My husband shall be one whose conduct of life is befitting mine.”
4. “The marriage between a woman and a man is of four types.1 1
VV. 4-7 show a later development, as all the eight forms of marriage of the Smṛti Period are not mentioned and terms used such as Kālakrītā etc. are also different.
(i) Bought (i.e. contracted) for a particular period (Kālakrītā).
(ii) Bought as a slave (Krayakrītā)
(iii) Given in marriage by the parents (Pitṛdattā).
(iv) Joined (married) of her own will (as in a Love-Gandharva-marriage)—(Svayaṃyutā).
5. It is a harlot who is called Kālakrītā (Bought for a fixed period). The slave will be Kṣayakrītā (Bought for a price). The Yuktā (she who is joined) shall be one who is married according to the Gandharva rite (i.e. when the woman and man love each other spontaneously). It is the Bhāryā (wedded wife) who is given in marriage by the father.
6-7. The Yuktā will have common characteristics (with her Man). The Bhāryā would have been under the control of her father.
It is from the non-dualistic supreme Brahman which is devoid of the state of being existent or non-existent and which is of the nature of Cit (Consciousness) of Ānanda (Bliss), that Prakṛti was born, You were that Brahman and you alone were that Prakṛti.
8. You are beginningless immanence in everything. You are of the nature of Kārya (effect) and Kāraṇa (cause). It is you whom Sanaka and other Yogins seek.
9. They praise you alone as the five-formed Brahman (Pañcabrahma-Svarūpiṇī) namely you are Sadrūpā (having the form of the Existent), Asadrūpā (having the form of the nonexistent), Karmarūpā (having the form of Karman), Vyaktodayātmikā (of the nature of manifest outcome) and Avyaktodayātmikā (of the nature of unmanifest outcome).
10. You alone create the universe at the outset. You alone protect it instantly. Resort to some Puruṣa with a desire to bless the world.”
11. On being entreated thus by Brahmā and all Suras, the Goddess lifted up a garland and hurled it on to the sky with her hand.
12. The garland hurled by her rendered the region of the firmament splendid and fell down on the neck of Kāmeśvara.
13. Then the Devas beginning with Brahmā and Viṣṇu rejoiced. On being wafted by gentle breezes, the clouds made showers of flowers.
14. Then Brahmā said to Lord Janārdana—“O Hari, the marriage of these two Blessed ones should be performed in accordance with the religious injunctions.
15-18. The auspicious hour obtained by the Devas is conducive to the welfare of the entire universe. The great goddess is similar in form to you. Further, you are her brother.
It behoves you to give this auspicious lady to Kāmaśiva”.
On hearing his words, Trivikrama (Viṣṇu) the lord of Devas affectionately gave her in marriage to Śaṅkara in accordance with the injunction.1
The Primordial lord Ādikeśava (Viṣṇu) celebrated the auspicious (marital) function of Siva and Śivā2, formally by offering water (to indicate the Kanyādāna) in the presence of chief ones among gods, sages and pitṛs as well as of Gandharvas, celestial damsels and of all tribes of Devas. Brahmā and the Suras offered them presents:
19. Brahmā gave them, a sugarcane bow of imperishable nature and adamantine strength. Hari gave them the immutable and unfading flowery weapon (arrows).
20. Varuṇa the lord of aquatic beings gave them Nāgapāśa (the serpentine noose). Viśvakarmā, the lord of subjects gave them goad.
21. Agni (the fire-god) gave a crown. The Moon and the Sun gave them two large ear-rings. The Ratnākara (Ocean-god) himself gave an ornament fully studded with the nine precious stones.
22. The ruler of Suras gave them an everlasting honey-vessel. Then Kubera gave a necklace full of Cintāmaṇis (Philosopher’s stones).
This is beautifully represented in one of the panels in Minākṣī Temple, Madurai. There the god is called Sundareśvara (Śiva).2
Our text is cryptic, N. reads:
This reading is accepted in translation here.
23. The consort of Lakṣmī (Viṣṇu) gave them an umbrella that was an insignia of imperial power. The rivers Gaṅgā and Yamunā gave them two chowries shining brilliantly like the moon.
24. The eight Vasus, Rudras, Ādityas, Aśvinīdevas, guardians of the quarters, Maruts, Sādhyas, Gandharvas and the lords of Pramathas were delighted and they presented them their respective weapons.
25. They gave them chariots, horses, and elephants of great velocity and strength, camels free from sickness, and horses devoid of hunger and thirst. They gave them (such animals) of adamantine shape and strength along with weapons and other requisites.
26-27. Then they made elaborate arrangements for the auspicious imperial coronation of Śiva and Śivā.827 Brahmā then made an aerial chariot named Kusumākara. It had never-fading flower garlands. It was impregnable to weapons. It could go as it pleased in heaven, in firmament or over the land. It was richly furnished.
28. Its fragrance was pleasing to the mind and very auspicious. Merely by ìnhaling it, delusion, sickness, hunger and agony would perish instantaneously.
29-32. He seated that divine couple in that aerial chariot which was rendered charming by means of chowries, fans, umbrellas and flagstaffs.
The goddess went out of the royal palace, being served eagerly by the groups of Suras with the sounds of musical instruments of different kinds such as lute, flute, drum etc.
By means of her own brilliance the goddess, desirous of sports, brightened the streets along which she passed. Thousands of celestial damsels and other young ladies stood on the tops of every mansion with the Lājās (fried grains) and Akṣatas (unbroken rice grains) in their hands and showered the goddess with them.
She slowly went round the different streets delighted with vocal songs and notes of lutes, flutes etc. for the sake of auspicious purposes.1
33. After getting down from the excellent aerial chariot she accepted the Nīrājana rites (i.e. ceremonial waving of the lights) performed by the celestial damsels and entered the great Assembly chamber.
34. Accompanied by Śambhu, she occupied the throne. Omniscient that she was, she understood what the noble people assembled there desired mentally. With the cast of her benign, glance, she fulfilled all those desires.
35. On observing this activity of the goddess, Brahmā the grandfather of the worlds gave her the epithets of Kāmākṣī and Kāmeśvarī.
36. At her bidding, a miraculous cloud showered on that city excessively valuable articles and divine ornaments.
37. In every house of the city of the goddess, Cintāmaṇi (Philosopher’s stone), Kalpa (desire-yielding tree), Kamalā (Goddess Lakṣmī) and Kāmadhenus (wish-yielding cows) stood for the purpose of the victory of the goddess.
38-42. (All the citizens) were equipped with all desirable objects. They were delighted for ever. Leaving off all other activities and qualities, they attended upon the goddess to whom their service appealed much. Brahmā, Hari, Mahādeva, Vāsava (Indra), all other lords of the cardinal points, all the groups of Devas, Nārada and other celestial sages, Sanaka and other Yogins, Manu and other great sages, Vasiṣṭha and other ascetics, Gandharvas, Apsarasas, Yakṣas and all other communities of demi-gods as well as all those people who used to live in Heaven, Earth and Firmament without suffering obstacles and difficulties—all of them began to live in that city without any hindrance or suffering
43-45. The goddess who loved all of them did not go away anywhere else from the people. With great love she delighted them always. In the great earthly world of the scholarly king, the queen was liked by all. She milked (i.e. bestowed) everything desired by the residents of the entire face of the earth. Thus Kāmaśaṅkara accompanied by Ambikā ruled as the sole emperor of the three worlds for ten thousand years which passed by like a moment.
46. Thereafter once, the holy lord, sage Nārada came
there, bowed down to the Supreme Power (Parā Śakti) and submitted humbly.
47. “O great goddess, you are the supreme Brahman, you are the highest majestic lustre; you constitute the concepts like sad-bhāva (existence), asadbhāva (non-existence), alternative ideas and comprehensions.
48. It is for the prosperity of the Universe that you have manifested yourself. All your activity O Kalyāṇi (Auspicious Deity) is for the protection of the good, for the destruction of the wicked and for of the prosperity of good people.
49. This demon Bhaṇḍa, O goddess, harasses the three worlds. He can be subdued by you alone. It is impossible for all other gods.
50. The gods have stayed here for a long time engaged in serving you. At your behest, they will go to their respective cities.
51. Whatever had been inauspicious and void hitherto—may that be full of affluence and richness.”
On being requested and reminded thus by Nārada, the goddess despatched the immortal ones to their respective abodes and regions.
52. After honouring them duly, Ambikā despatched Brahmā, Hari, Śambhu, Vāsava and other lords of cardinal points.
53. Although they were allowed to go, the Suras thought that it was an offence to abandon completely. They continued to serve Śiva and Śivā the primordial parents. They served them by means of their parts (and partial incarnations).
54. This narrative is conducive to longevity. It is the cause of all auspicious things—the narrative of manifestation of Mahādevī and her coronation.
55. The scholar who gets up early in the morning and recites this with faith and devotion shall become increasingly rich and one endowed with the power of speech flowing like nectar.
56. Nothing inauspicious can befall that intelligent one. He will attain immense glory as well as equality and even superiority over others.
57. His prospèrity and magnificence shall be unshakeable. At every step he will have welfare. He will never have anything to fear. He shall be brilliant and vigorous.
58-59. He will be free from sufferings of three kinds. He will be filled with Puruṣārthas (the objectives of human beings). He who meditates on the goddess (seated) on the throne, everyday during the three Sandhyās (dawn, dusk and noon), shall become the most excellent one among Jāpakas (who perform Japa or repetition of holy names etc.). Within six months he will attain great fortune.
1. “Then Lalitā, the great goddess, the mother of worlds, set out in order to conquer Bhaṇḍa Daitya, a thorn unto the three worlds.
2. She gathered together the seven oceans in the form of a Mardala (drum). The soldiers filled the sky with tremendously loud sound of the drum.
3-6. Many other instruments equally produced loud reports. They were of different types of drums828 829 viz. Mṛdaṅgas, Murajas, Paṭaha, Ḍhakkā (A double drum), Līṅgaṇas (? [Līṅgaṇa?]) Selukas, Cymbals like Jhallarīs and Rāndhas2, small druṃs of different shapes like Huḍukas (drums producing Huḍuk sound), Huṇḍukas, Ghaṭas, big drums like Ānakas, Paṇavas, Gomukhas, Ardhacandrikās,1 2
7. A deity named Sampatkarī rose out of the goad, a missile of Lalitā Parameśānī. She moved on along with the other Śaktis.
8. Sampadīśvarī (i.e. deity Sampatkarī) was reddish in colour like the midday sun. She was served by many crores of rows of elephants, horses and chariots.
9. She mounted an elephant named Kaṇakolāhala. It was in a state of excitement, huge in size like a mountain. It appeared to relish a fierce battle.
10. A great army shouting fiercely followed her, hitting the thick clouds by the fluttering clusters of banners and emblems.
11. The horripilation of that deity Sampannāthā, hemmed firmly within her stout breasts, shone like her desire within her heart for an elaborate preparation for war.
12. A vibrant thin-bladed sword held in her hand shone dreadfully like the terrifying knitting of eyebrows of Kālanātha (God of death).
13. Excellent elephants, crores and crores in number, followed her like huge mountains blown by the portentous whirl-winds.
14. Then (the deity) Atitvaritavikrānti830 (Extremaly speedy like Horse gallop) born of the lustrous weapon, noose of goddess Śrī Lalitā moved ahead, steated [seated] on a horse.
15. Along with her, an army consisting mainly of horses moved ahead digging and tearing the surface of the ground by means of their hoofs as though by means of hoes.
Their neighing sound reverberated.1
16-22. Different kinds of well-bred horses having various auspicious marks followed her.1 They were (designated according to their land such as) Vanāyujas, Kāmbojas, Pāradas, Sindhudeśajas, Ṭaṅkaṇas, Parvatīyas (of mountainous regions), Pārasīkas, Ghaṭṭadharas (of great stirring ability), Daradas, Kālavandijas, Vālmīkodbhūtas, Yāvanodbhūtas and Gāndharvas. There were horses of eastern territories, Kairātas, those born of frontier lands etc. They were well trained. They used to bear the riders properly. They had good speed. They were of steady minds. They could particularly comprehend the minds of their masters. They could withstand the rigours of great battles. They had many good characteristics. They had control over anger and fatigue. They had been trained well in the five different kinds of paces1. They were modest. They could gallop well. They had the auspicious marks (by means of curly hairs etc.) such as Phalaśukti, Śvetaśukti, Devapadma (Divine lotus), Devamaṇi (Divine gem), Devasvastika (Divine symbol of svastika), Svastikaśukti, Gaḍura (a kind of humplike bend) and Puṣpagaṇḍikā (smooth and flowery neck). The horses had all these auspicious marks and characteristics that could bestow victory and kingdom. They had the velocity of the wind.
23-28. The great goddess rode on a horse named Aparājita. It was exceedingly refulgent and it moved (fast). It had tall (and stately) figure. The bridle glistened in its mouth. Thick clusters of manes fell on either side and shone. It used to shake its bushy tail when the clouds were scattered all round. It shone brilliantly with the jewels and tinkling bells tied to its shanks. It appeared to produce loud sounds of musical instruments by fiercely stamping the ground with its hoofs. In order to achieve increasing victory, it appeared to sound the musical, instrument viz. the Earthly zone. Very frequently, it exhibited different kinds of (trotting and galloping) movements. When the chowries shook on either side, it appeared to possess wings, too. Its trappings and harness were very pleasant and fascinating.. Clusters of bells adorned it beautifully. The sound of these1 2 831 832
bells and trappings appeared to be its Huṃkāra (a roar of defiance) against the Asuras. The great goddess mounted this horse and proceeded ahead.
29. With her four hands she held the noose, the goad, the cane and the bridle of the horse. Her exploits shone splendidly.
30. She resembled the midday sun with blazing splendour of the girdle spreading everywhere. Seated on the horse, she moved up and down as though causing the horse to dance.
31. The loud sound of the War-drums of Śrīdaṇḍanāthā (the lady in command of the horse Army or cavalry) at the time of setting out, resembled the rambling sound of the agitated sea and deafened the entire universe.
32. A few Śaktis rose up with arms wonderfully hard as rocks. They pierced the ten quarters with terrible adamantine arrows.
33. A few fierce Śaktis of Śrīdaṇḍanāthā kept watch over the vanguard of the army (of Śrīdaṇḍanāthā). With swords and shields they leapt and sprang about.
34. Śaktis with canes in their hands tossed and struck them hundreds of times to avoid the jamming of soldiers. They moved about here and there.
35. The Śaktis moved in front holding aloft tall banners and flags marked with pictures of buffaloes, deer and lions.
36. Thousands of Śaktis held the white umbrella of Śrī Daṇḍanāthā with their lustrous hands and moved ahead.
1. “At the time when Daṇḍanāthā set out, the sky shone as though adorned with innumerable moons, due to the numerous umbrellas of white lustre.1
2. The darkness that gathered together densely under the white umbrellas rubbing and clashing against one another, became dispelled by the lustre of jewels fitted to their handles.
3. In the army of Kroḍamukhī (Boarfaced Śakti), hundred varieties of Tālavṛntas (fans made of palm-leaves) proceeded ahead enveloping the faces of quarters, by means of the blazing lustre of diamonds (set in the fans).
4-5. The dreadful (Bhairavas) such as Caṇḍadaṇḍa and others proceeded ahead running in the Vanguard of the army of Daṇḍanāthā. They had tridents in their hands. Their tawny-coloured matted hair rendered the quarters brightly illuminated as though, by means of lightning. By the fiery flames of their arrows, they wished to burn the hosts of Daityas.
6-8a. Many soldiers with the faces of Boars proceeded ahead. They had the same size, shape and ornaments as the goddess Potrīmukhī (Boar-faced). In their hands they had the same weapons as those of hers. Their vehicles too were the same. From their sharp curved teeth smoke and flames of fire issued forth covering up the whole of the sky. They were dark in complexion like the Tamāla tree (Xanthochymus pictorius). They were tawny-coloured and had eyes of ruthless features. They rode on thousands of buffaloes.
8b-12. After getting down from the excellent chariot (drawn by) a group of elephants, Śrī Daṇḍanāthā (Daṇḍa-Nāyikā) mounted a great lion, her own vehicle, well known by the name Vajraghoṣa. It shook the thick cluster of its manes. It kept its mouth wide open. It had hideous features and large eyes. The quarters were deafened by means of harsh sound produced by the gnashing of its curved teeth.
It appeared to grind1 the terrestrial sphere by means of its claws which were as hard as skulls and the outer shell of the primordial Tortoise and which sank down as far as the Pātāla. It was three Yojanas in height. It shook its tail to and fro with great rapidity.1
Our text reads (pibantam but N. reads pikṣantam probably a back-formation from Pkt. Piṭṭha. The root is untraced in MW.
Daṇḍanāyikā mounted this leonine vehicle and marched ahead.
13. As she betook herself to the task of slaying the Asuras with blazing fire of fury, the three worlds including the mobile and immobile beings, experienced excessive excitement and alarm.
14-15. Frightened in their hearts, all the groups of heaven-dwellers in the firmament thought thus—“Will this Potriṇī (Boar-faced deity) burn down now itself the entire universe by means of her fiery anger? Will she split the earth into two by striking it with her club? Or will she agitate and stir up the oceans by means of her weapon plough.
16. They fled far off hurriedly and in great fear and saw the goddess. With their palms joined in reverence the Devas made obeisance to her by repeating the twelve names-and glorifying her in the firmament.”
17. “O holy lord Hayagrīva, of excessive intelligence, what are the twelve names of that deity? Tell me. I am extremely eager to hear them.”
18-20. “Listen to the twelve names of that goddess, O potborn sage, on hearing which she will become pleased. They are Pañcamī, Daṇḍanāthā, Saṅketā, Samayeśvarī, Samayasaṅketā Vārāhī, Potriṇī, Vārtālī, Mahāsenā, Ājñā, Cakreśvarī and Arighnī. These are the twelve names mentioned by me O sage. If a man stays within the adamantine cage of twelve names, he will never meet with misery in difficult situations.
21. By means of these names Devas stationed in the firmament eulogised Saṅketā many times. For the purpose of blessing them, she moved ahead once again.
22. Then the sounds of trumpets were heard in the firmament indicating the starting of Saṅketayoginī who touched the feet of Mantranāthā.
23. Then marched out the army of Śaktis who mostly had the ornaments expressive of the sentiment of Love, who
were of dark complexion like tigresses and who held Vīṇās in their hands.
24-26. Some began to dance and sing with the sweet notes of excited cuckoo. Some played on musical instruments such as lutes, flutes and drums. Their paces were regular and graceful. The dark-complexioned Śaktis moved ahead delighting the people of the entire universe. Some rode on peacocks. A few had swans as their vehicles. Some rode on mongooses. A few seated themselves on cuckoos. Some were stationed in covered palanquins. All of them were of dark complexioned features.
27. Some rode on horses. Some were intoxicated by honey from Kaḍamba (Curcuma Aromatica) flowers; keeping Mantranāthā at the head, they moved ahead.
28-31. Mantranāyikā of dark complexion like the cloud, passed through these and other Śaktis. She was seated in a great chariot fitted with lofty flagstaffs. Her armour had the colour of the rising sun. Pride and inebriation had made her eyes roving. Small drops of sweat had made her lotus-like face charming. Her eyebrows appeared to dance gracefully as she repeatedly glanced at the entire army of Śaktis, that was excessively elated and haughty. A triangular umbrella made of peacock feathers rose high above her proclaiming (her importance). Among them, other Śaktis did not have any scope of rising up glittering and refulgent.
32. The heaven-dwellers eulogised her by means of sixteen names. O Pot-born sage, listen to those sixteen names.
33-35. Saṅgītayoginī, Śyāmalā, Mantranāyikā, Mantriṇī, Saciveśī, Pradhāneśī, Śukapriyā, Vīṇāvatī, Vaiṇikī, Mudriṇī, Priyakapriyā, Nīpapriyā, Kadambeśī, Kadambavanavāsinī and Sadāmadā. These are the sixteen names, O Pot-born sage. If any embodied person eulogises Saciveśānī even for once by-means of these names, the entire unit of the three worlds will undoubtedly stay in his control.
36. Wherever Mantrināthā casts her glance, the army of enemies will readily and undoubtedly fall down there.
3 7. As long as there is the discourse on the kingdom of Lalitāparameśānī and on the Śaktis as well, that will be the bestower of victory everywhere.
38. From the young parrot held in the hand of Saṅgītayoginī, Dhanurveda (Science of archery) issued forth holding up a bow kept in readiness.
39. The hero possessed four arms, three heads and three eyes. He devoutly bowed down to Pradhāneśī and spoke thus.
40. O goddess Mantrināyikā, you are preparing for the fight with Bhaṇḍa, the leader of the Asuras. Hence, I should render all assistance to you.
41. O mother of all worlds, this great bow is known by the name of Citrajīva. It is competent to exterminate all Dānavas. Accept it.
42. Here are two quivers with everlasting supply of arrows. They are wonderfully embellished with gold. Accept them for the purpose of destroying Daityas as well as for blessing me.”
43. After saying this, Dhanurveda devoutly bent down his head and handed over the bow and quivers which Priya-kapriyā accepted.
44. Taking up the great bow Citrajīva, (the great goddess) Śukapriyā played on the string repeatedly and produced a twanging sound.
45. The universe was filled with the twanging sound of the bow of Saṅgītayoginī along with the fulfilment of inental and visual delight of the heaven-dwellers.
46. She had two attendants named Yantriṇī and Tantriṇī. Holding the parrot and the lute, they attended upon her instantaneously.
47. Holding the exceedingly charming bow, Ghanaśyāmā (the deity of cloud-like dark complexion) produced the twanging sound on its string increasing its loudness with the tinkling sound of her bangles moving to and fro.
48. Gītayoginī embellished with the bow Citrajīva shone like a row of clouds with the clusters of Kadamba flowers for umbrella and bow.
49. An arrow shone in her right hand. It was as sharp as the piercing glance of Kālī. It was as dreadful as a dancing serpent.
50-51. When the goddess seated herself in the chariot with wheels worthy of being sung about, (a number of other deities) served her from behind. Those goddesses too had dark splendour like her. They held arrows and bows. Their number ran upto a thousand Akṣauhiṇīs. They had gṭeat velocity but were languid with intoxication. With their rumbling and rustling sound, they filled all quarters.
1-12. Lalitā moved ahead with the intention of waging war.
1. She was assisted by Rājanāyikā. The goad (in her hand) blazed forth. She held a noose which appeared like a serpent. Her bangles made a pleasing tinkling sound as she held the sugarcane bow and a set of five flowery arrows, shining brightly.
2. She scattered a cascade of radiance from her person in all directions. It was ṃore dazzlingly red than a thousand suns. Radiating the lustre of her face in all directions, she made the sky appear as though filled with moons.
3. She was radiant with the circular white umbrella (held above her) which gained the friendship of the sphere of the moon (i.e. resembled it). It (the umbrella) had an extent of ten Yojanas which pervaded the three worlds and which was studded with spotlessly pure white pearls.
4. She was fanned by the groups of female attendants the chief of whom were Vijayā and others, with a set of four Cāmaras (Chowrieṣ) that was rendered splendid by means of jewels aṇḍ precious stones and that was as lovely as the cluster of lotuses or the spreaḍing waves of lustre of fresḥ moonlight.
5. She was endowed with a spotlessly pure refulgence. She indicated her sole suzerainty by means of her Śakti (power, weapon javelin). All the sections of her army were embellished
by means of hundreds of imperial insignia. Her Wealth and grandeur were being eulogised by the vocal as well as instrumental music of the celestial deities.
6-8. She (justifiably) assumed and adopted the honour and pride of the imperial wealth that filled up the cavities of the three worlds with troops of śaktis (the various deities assisting goddess). The pride could not be expressed in words, nor could it be comprehended by ṇaeans of intellect. It could not be defined clearly by stating “It is like this or that”. It could not be compared with anything else. She shed benign glances on the faces of all excellent Suras, the chiefs of whom were Brahmā, Īśa, Viṣṇu and Vṛṣā (Indra) as they uttered prayers continuously, offered their services with a spirit of eagerness and vying with one another with palms joined together and kept close to their diadems. She at once randered [rendered?] the three worlds perfectly luminous by the refulgence arising from the five flowery arṛows that shone brightly.
9-1 la. Auspicious shower of fried grains scattered by groups of celestial damsels having a refulgence like the streak of lightning, indicated their hope and wish for her victory.
She was beiṅg ever served at her feet by Kāmeśvarī and others of lovely and desirable lustre, who were very charming in their martial dress and accountrements, who were eternal and who obscured the sun (i.e. surpassed the sun) by means of lustre of their glistening weapons.
In the course of her martial activity, she drove her chariot that had the excellent name Śrīcakra, that scraped the clusters of clouds high above by means of flagstaffs more than ten Yojanas in height, and that was equipped with the power of continuously making roaring and rumbling sounds.
11b-12. In that war (i.e. preparations for war) she had the tawny colour as she was robed in such a garment free from impurities. She glittered with charming splendour. Lalitā moved ahead with an intention for waging war as she was being eulogised by the gods through twenty-five epithets of great value (like precious stones), and which were exceedingly competent to subdue sins of the whole world.”
13. “O Hayagrīva of great intellect, give me that elixir of life gratifying and regaling my ears through the twenty-five names of Lalitā Parameśānī.”
14-19. The twenty-five1 names are Siṃhāsanā, Śrīlalitā, Mahārājñī, Parāṅkuśā, Cāpinī, Tripurā, Mahātripura-Sundarī, Sundarī, Cakranāthā, Saṃrājñī, Cakriṇī, Cakreśvarī, Mahādevī, Kāmeśī, Parameśvarī, Kāmarājapriyā, Kāmakoṭigā, Cakravartinī, Mahāvidyā, Śivānaṅgavallabhā, Sarvapāṭalā, Kulanāthā, Āmnāyanāthā, Sarvāmnāyanivāsinī and Śṛṅgāranāyikā. Those who eulogise Lalitā Parameśvarī of great dignity through these twenty-five names, will attain good fortune, the eight Siddhis and great reputation. Thus, Lalitā, the Divine Mother, who was furious with Bhaṇḍāsura, moved ahead deploying the great army of elaborate preparation and great impetuosity.
The author seems fond of presenting series of epithets like garlands. He gave twelve epithets of Daṇḍanāthā (Potriṇī) (supra 17.18-20) sixteen of Śyāmā or Śyāmalā Mantriṇī (supra 17.33-35). Here in VV. 14-19 he strings together twenty-five epithets of Lalitā.
1-2. “Mention the names of those deities of manifest glory who were stationed in the steps of the leading chariot Cakrarāja. O Hayagrīva, mention all their numbers, their different splendid colours and the divine weapons too.”
3. “It is mentioned that ten Siddhiḍcvīs were stationed on the ninth step of the brilliant chariot. Listen to their names from me.
4-6. They were Aṇimā, Mahimā, Laghimā, Gariraā, īśitā, Vaśitāj Prāptisiddhi the seventh one, Prākāmyasiddhi, Muktisiddhi and the next one named Sarvakāmā (Siddhi). These deities had four arms. They resembled Japā flowers (China rose). They held in their hands the Cintāmaṇi (Philosopher’s stone), skull, trident and collyrium leading to achievement. They were full of kindness and were resorted to by Yogins.
7-8. There in the former half were the eight śaktis beginning with Brāhmī viz.: Brāhmī, Māheśvarī, Kaumārī, Vaiṣṇaví, Vārāhī, Māhendrī, Cāmuṇḍā the seventh one and* I II III IV V VI VII VIII IX 835
Mahālakṣmī the eighth one. All of them possessed only two arms. Their person is red in complexion and they wear red garments. They held skull and lotus (in their hands).
9-12. (Or) some mention the procedure for meditation in another manner. Those deities are glorified thus. They have the forms and sizes like those of Brahmā and others. They have weapons similar to those of Brahmā and others. They hold insignia and distinguishing marks of Brahmā and others.
13-15. They were Sarvasaṃkṣobhiṇī, Sarvavidrāviṇī, Sarvākarṣaṇakṛnmudrā, Sarvavaśaṅkarī, Sarvonmādanamudrā, Sarvamahāṅkuśāyaṣṭi, Sarvakhecarikā Mudrā, Sarvabījā, Sarvayoni the ninth one and Sarvatrikhaṇḍikā. These three namely the Siddhis, Brāhmī, and others as well as Mudrās—all these were manifest Śaktis.
16. They were posted in the Raktaratha (Red chariot) in order to slay the Asura Bhaṇḍa. Listen from roe to the names of those who were mentioned before as (deities) of secret names (Guptas).
17-21. These were Śaktis in the form of sixteen, digits of the moon viz.: Kāmākarṣaṇikā, Buddhyākarṣaṇikā Kalā (Digit), Ahaṃkārākarṣiṇī, Śabdākarṣaṇikā Kalā, Sparśākarṣaṇikā Nityā (Eternal), Rūpakarṣaṇikā Kalā, Rasakarṣaṇikā Nityā, Gandhakarṣaṇikā Kalā, the eternal, Cittakarṣaṇikā, Dhairyakarṣaṇikā Kalā, Smṛtyākarṣaṇikā Nityā, Nāmākarṣaṇikā Kalā, Bījakarṣaṇikā Nityā, Ātmakarṣaṇikā Kalā, Amṛtākarṣaṇī Nityā and Śarīrakarṣiṇī Kalā. They were in the eighth step and are glorified by the epithet Guptās (secret ones).
22-23. They resembled the coral tree. They were charming with their smiles. They had four arms and three eyes. Their crowns shone brightly like the moon and the sun.
Holding bows and arrows, shields and swords, O Pot- born sage, they got themselves ready for slaying the Asura Bhaṇḍa. They had divine refulgence.
24. The deities named Guptatarās stationed themselves on the seventh step of the chariot Cakraratha that had the brightness of the lamp blazing in the evening.
25-27. They were Anaṅgamadanā, Anaṅgamadanāturā, Anaṅgalekhā, Anaṅgavegā, Anaṅgāṅkuśā and the next one Anaṅgamālāṅgī. These deities had the lustre of the China Rose. They held sugarcane bow, flowery arrows, boquets of flowers and lotuses. They were excessively valorous and used to abide by the commands of Lalitā. Furiously angry at Bhaṇḍāsura they stood by shining brightly.
28-31. The deities named Sampradāyas (Traditional ones) the chief among whom was Sarvasaṃkṣobhiṇī resorted to the sixth step of the leading chariot Cakraratha. The clusters of their tresses had been tied into an ornamental braid. The saffron mark on their foreheads shone brightly. They were excessively impetuous by nature. They had the lustre on a par with that of fire of death. They had bows and arrows of fire. They held swords in the form of Fire and shields named Vahnicakra. Their physical bodies were brightly illuminated. They were furious towards the leader of the Asuras. They rose up from the ashes of Kama. These exceedingly powerful deities were the Ājñāśaktis (Śaktis of behest) of Lalitā.
32-34. Their names are—Sarvasaṃkṣobhiṇī, Śarvavidrāviṇī, Sarvākarṣaṇikā Śakti, Sarvāhlāḍanikā, Sarvasammohinī Śakti, Sarvastambhanā, Śaktikā, Sarvajṛmbhaṇaśakti, Sarvonmādanaśaktikā, Sarvārthasādhikāśakti, Sarvasampattipūraṇī, Sarvamantramayī Śakti and Sarvadvandvakṣayaṅkarī. Thus the names of Sampradāyā deities have been mentioned.
35-37. Then next, the deities stationed on the fifth step are remembered as Kulottīrṇas. They were like the crystals with illuminated brilliant bodies. They held axe, noose, mace, bell and jewels. With knitted brows they were excessively furious towards the enemy of the gods.
O Pot-born sage, listen to the names of these too.
38-40. They are goddess Sarvasiddhipradādevī, Sarvasampatpradā, goddess Sarvapriyaṅkarī, Sarvamaṅgala-
kāriṇī, Sarvakāmapradādevī, Sarvaduḥkhavimocinī, Sarvamṛtyupraśaminī, Sarvavighnanivāriṇī, Sarvāṅgasundarīdevī and Sarvasaubhāgyadāyinī. Thus the ten Devīs have been mentioned. Their minds were filled with kindness.
41-44. These were ten famous deities stationed on the fourth step, named Nigarbhayoginīs. They have been glorified as having a lustre equal to that of a pearl necklace.
They are Sarvajñā, Ṣarvaśakti, Sarvaiśvaryapradā, Sarvajñānamayīdevī, Sarvavyādhivināśinī, Sarvādhārasvarūpā, Sarvapāpaharā, Sarvānandamayī Devī, Sarvarakṣāsarūpiṇī and the tenth deity should be known as Sarvepsitaphalapradā.
45. All these should be known as having four arms. They held the thunderbolt, javelin, iron club and discus. They were ready to slay the Asura Bhaṇḍa.
46-49a. The deities named Rahasyayoginīs were stationed on the third step of the leading chariot Cakraratha. They were well-known presiding deities of speech. Their lustre was like that of the red Aśoka (Jonesia Asoka Roxb). They held bows, and arrows in their hands. Armours covered their whole bodies. They shone with lutes and books too. They were Vaśinī, Kāmeśī, Bhoginī, Vimalā, Aruṇā, Javinī, Sarveśī and Kaulinī. These eight deities are remembered as the cause of the slaughter of Daityas.
49b-52. Then, three deities were stationed on the second step of the leading chariot Cakraratha. They were seated on on three (different) seats. They were endowed with eight arms in which they held bows, arrows, a drinking bowl, a citron (fruit) and dagger as well as shields, serpentine noose and a bell of loud sound. They were intoxicated due to liquor. They used to keep secrets guardedly. They were Kāmeśī, Vajreśī and the other one Bhagamālini. These three deities are remembered as ones filled with wrath towards Bhaṇḍa.
53. They had the same greatness and grandeur as that of Lalitā and they had the same refulgence. They are glorified as one’s most beloved Śrīdevī.
54. Then next, fifteen imperishable deities are mentioned as having fixed up their residences all round on the Ānandamahāpīṭha (the great seat of Bliss), on the step in the middle of the chariot.
55. They are also eternal in the form of Kāla (Time). They had stationed themselves after pervading the universe. Their bows indicated their agitation and fury against Bhaṇḍāsura and other Daityas.
56-59. They had their forms and persons on a par with those of the Goddess; their weapons too were like those of the Goddess. It is for rendering help to all the worlds that they exist in every Yuga.
O Pot-born sage, comprehend fully from me their names: They are:—Kāmeśī, Bhagamālā, Nityaklinnā, Bheruṇḍā, Vahnivāsinī, Mahāvajreśvari, Druti, Tvaritādevī, the ninth one Kulasundarī, Nityā, Nīlapatākā, Vijayā, Sarvamaṅgalā, Jvālāmālinikā and Citrā. Thus the fifteen deities have been recounted.
60. Accompanied by these deities whose attention was solely on rendering service, goddess Parameśvarī set off in order to conquer the wicked Bhaṇḍāsura.
61. Seven steps are mentioned in the excellent chariot (named) Gīticakra1 (Geyacakra also. See verse 63) that belonged to Mantrināthā and that had great wheels. There listen to those deities of the Devī.
1. The following is the outline of the Geya Cakra or Gīti-Cakra (chariot of Mantriṇīnāthā)
(i) Mantriṇī (ii) Saṅgīta-Yoginī The administrative head and second to Lalitā only [vide VV. 61-63]
Rati, Prīti and Manojā (3 deities) [vide VV. 63-64]
5 deities of arrows of Kāma e.g. Drāviṇī, Śosīṇī
5 kāmadevas below these deities e.g. Kāmarāja, Kandarpa [vide VV. 65-69a]
8 Śaktis or Mātṛ devatās (mentioned in VV 7-8 above)
8 virgin deities like Lakṣmī, Sarasvatī, Rati etc. [vide VV 69b-72a]
16 deities like Vāmā, Jyeṣṭhā etc well-armed well-armoured ready step to fight (vide VV. 72b 76)
8 Bhairavas such as Asitāṅga, Ruru etc. (vide VV. 77-79a)
5 deities like Mātaṅgī, Siddhalakṣmī
3 Gaṇapas or Kṣetrapālas like Kṣetrapa
2 goddesses Lakṣmī, Sarasvatī 2 Treasures—Śaṅkha, Padma
10 Śaktis of the dikpālas (guardians of quarters)
62. Saṅgītayoginī is mentioned as the most beloved deity of Śrīdevī. Her abode was a seat in the middle of the step in the chariot Geyacakra.
63-64. The same first step was the place of residence of Mantriṇī.
Then the deities stationed on the second step in. the excellent chariot Geyacakra were Rati, Prīti and Manojā with lutes and bows in their hands. They were dark-complexioned like the Tamāla (a tree with very dark leaves). They were competent to exterminate Dānavas.
65-69a. The deities of the arrows of the god of Love were stationed on the third step. They were five viz.: Drāviṇī, Śoṣiṇī, Bandhinī, Mohinī and Unmādinī. All these five had resplendent bows in their hands. There on the same step were stationed five gods too beneath the deities. They were Kāmarāja, Kandarpa, Manmatha, Makaradhvaja and the fifth one Manobhava. All these were capable of enchanting the three worlds. Marks on their foreheads with Kāstūrī (Musk) shone brilliantly. They glittered with pearls. Their entire body was covered with armour. They had the lustre of flowers of Palāśa (Butea frondosa). They are called Pañcakāmas (Five Kāmas or gods of Love). They eagerly sought the killing of Bhaṇḍāsura.
69b-72a. The deities mentioned before, the chief of whom was Brāhmī and the eighth one was Caṇḍikā (instead of Mahālakṣmī as in vv. 7 and 8 above) stationed on the fourth step of the leading chariot Geyacakra. There in the same step but beneath them were Lakṣmī, Sarasvatī, Rati, Prīti, Kīrti, Śānti, Puṣṭi and Tuṣṭi. These Śaktis are mentioned as Kumārīs
(Virgins), O Pot-born sage. Their eyes were red due to anger. They held Kuntas (Lances, spears) and discus in order to kill Daitya of great strength.
72b-76. There were sixteen other deities beginning with Vāmā. They were stationed on the fifth step of that prominent chariot Gīticakra. Listen to their names from me—Vāmā, Jyeṣṭhā, Raudrī, Śānti, Śraddhā, Sarasvatī, Śrībhūśakti, Lakṣmī Sṛṣṭi, Mohinī, Pramāthinī, Āśvasinī, Vīci, Vidyunmālinī, Surānandā and Nāgabuddhikā.
They had the lustre of ruby. They were eagerly desirous of agitating the entire universe. At every step, they made elaborate preparations for the great battle1. They were covered with adamantine armours. Others were engaged in loud boisterous laughs. They held various weapons and missiles such as the thunderbolt, batons, Śataghnīs and Bhuśuṇḍikās.
77-79a. Then those stationed on the sixth step of the leading chariot Gīti (i.e. Gīticakra) were the Bhairavas beginning with Asitāṅga. They were dreadful due to their weapons. They held the trident and the drinking bowl. They were blue-complexioned. They were—Asitāṅga, Ruru, Caṇḍa, Krodha, Unmattabhairava, Kapālī, Bhīṣaṇa and Saṃhāra—these were the eight Bhaiṛavas.
79b-80. Then, stationed on the seventh step of the leading chariot Gīti were Mātaṅgī, Siddhalakṣmī, Mahāmātaṅgikā and Mahatī, Siddhalakṣmī repeated again. They were red-complexioned. They held bows and arrows.
81-86a. Beneath the same step were stationed Gaṇapa (the heads of Gaṇas, Kṣetrapālas), Kṣetrapa, Durgāmbā and Baṭuka with weapons in their hands. There itself, beneath the step were stationed Lakṣmī, Sarasvatī, and the treasures Śaṅkha and Padma—all of them held weapons in their hands. They were furious with Bhaṇḍa of fierce valour and exploits, the enemy of the entire world.
The ten leaders of the quarters beginning with Śakra and ending with Viṣṇu were stationed in the same step but beneath, in the forms of Śaktis. They held thunderbolt, spear, Kāladaṇḍa (staff of Kāla), a sword, a noose, a flag, a
1. N.xii.77 reads correctly: Mahā-samara-sannāha.
mace, a trident, the missile of Darbha grass and the discus. They devoutly served Mantrināthā always in order to destroy the Asura followers, the wicked unbelievers, of Bhaṇḍa, thorns for the whole of the universe.
86b-90a. The protectors of the cardinal points resorted to the Gīticakra because they were eager to remind and inform Lalitā (about the task of slaying Bhaṇḍa) through the support of Mantrināthā. All the submissions (and petitions of request) of all Devas to Mahādevī yielded results if they were submitted through Mantriṇī.1
Petitions to a queen submitted through the important ones result in the acquisition of fruit by the servants.
Otherwise, how could they even approach Śrīdevī whose refulgence was blazing forth and whose prowess was invincible.
90b-92. Because she was the deity of the lore of Music, she was the most beloved one of Śrīdevī. In the case of fulfilment of tasks she never transgresses what is mentioned by her. In the Śakti empire of Śrīdevī, the deity Mantriṇī was powerful enough to do, undo and alter all activities or to refrain from doing anything. Hence, all protectors of the quarters, desirous of victory of Śrīdevī continued to serve Mantriṇī who was her chief Aide.
93.95. Thus, the names of all deities stationed in the steps of excellent chariot named Cakrarāja of Lalitādevī have been completely recounted.
Her divine weapons for the purpose of slaying Bhaṇḍāsura have also been, mentioned.
The deities on the steps of Geyacakra have also been mentioned.
Those men who listen to these names of all deities, shall be liberated from all sins. They shall be victorious.836
I. “O intelligent one, listen to the deities stationed in the five steps of the prominent chariot Kiricakra837 838 839 840 841 842 (Boar-wheeled). Victory to those who listen to their names.
2-5. Daṇḍanāyikā (leader of the Army) was stationed on the first step named Bindu. She, the destroyer of the haughty and wicked thorns of worlds appeared to make Jayaśrī (glory of victory) dance there by means of different kinds of flames. She had torn and pierced the haughty Dānavas with
the terrific blow of her snout. She appeared to be the night for the clear perception of the rays of her curved teeth resembling the crescent moon. Her creeper-like tender body was dark in complexion like the clusters of clouds in the rainy season. She was a permanent ornament to the leading chariot Kiricakra. She was the Potriṇī (Boar-formed Deity) who had made all the revolving worlds her adopted children.
6-8. Three deities viz.: Jṛmbhiṇī, Mohihī and Stambhinī had occupied the second step at the same centre of that chariot. It resembled a full-blown pomegranate flower. The deities who were competent to suppress Dānavas, held the pestle, plough and liquor pot studded with many precious stones and jewels by means of their sprout-like hands where bangles set with rubies dazzled brilliantly. These deities had very sharp and dreadful eyes. They wished to burn Daitya soldiers by means of the fiery flames (emanating from the eyes) without hesitation. They continued to serve the Boar-faced goddess (Sūkarānanā).
9-12a. Five deities beginning with Andhinī were stationed on the third step of the excellent leading chariot Kiricakra. They had fixed their base in the Devīyantra. They appeared to split the three worlds by means of their boisterous laughter. They appeared like the flames of fire which burns the universe at the end of the world and which had assumed the guise of woman. With their tongues lolling and licking the sides, they were desirous of lapping up the flowing blood of all the soldiers of Bhaṇḍāsura. They were dazzling in their brilliance. Thus they used to serve Daṇḍanāthā of terrific exploits, continuously.
12b-14. Six deities were stationed on the fourth step of the leading chariot Kiricakra. They were Brāhmī and others excepting the fifth one (i.e. Vārāhī) and the eighth one (i.e. Caṇḍikā or Mahālakṣmī). Their bodies appeared to discharge blazing flames from the Ṣaṭcakra (six mystical nerve plexuses in the body). They appeared ready to drink (i.e. to destroy) Dānavas by means of great many series of exploits. It was at the behest of Daṇḍanāthā that they resorted to that region.
15-19a. Seven deities called Dhātunāthās were stationed in their respective places beneath the same step. They were Yakṣiṇī, Śaṅkhinī, Lākinī, Hākinī, Śākinī, Ḍākinī and (another) Hākinī who had the united (and combined) forms of all of them. All these demonstrated the exploits of their mighty arms. They appeared ready to drink (i.e. destroy) all living beings and the Earth. They drank and consumed the seven Dhātus, essential ingredients, of the body (viz. the blood), skin, flesh, fat, bones, morrow and the semen of enemies. They had hideous faces. With their harsh leonine roars they filled ten quarters. They were called Dhātunāthās and they were the bestowers of eight Siddhis beginning with Aṇimā (minuteness).
19b-21a. They were experts in deluding, slaying, paralysing (stupefying), striking, swallowing, and exterminating the wicked Daityas. In regard to those who are habitually devout, they were competent to annihilate all adversities. They were called Dhātunāthās (since) they were present in all Dhātus (essential secretions of the body).
21b-22a. They were adventurous enough to drink within half a moment all the oceans that appeared to kiss the sky by the series of waves.
22b-24. They had cart-shaped teeth and terrible eyes, They were equally ready to swallow those who acted maliciously against their mistress, those who transgressed conventional rules and established practices, those who engaged themselves in mischief by injuring the followers of Vedic injunctions maliciously, those who were inimical to heroes and the wicked Daityas who spoiled and obstructed Yajñas. They used to serve continuously Daṇḍanāyikā in the form of Potriṇī.
25-26. On the other side of the same step in a divine temple were stationed two deities well-known as Krodhinī and Stambhinī. They fanned with two Cāmaras (Chowries) as the bangles round their tender creeper-like hands moved to and fro. They were excessively proud after drinking liquor and the blood of soldiers in the army of demons. They had perpetual laughter in their faces and their eyes rolled about, continuously.
27-30. Two excellent weapons, ploughshare and pestle, assuming the form of deities, took up their residence on either side of the leading chariot Kiricakra.
They held the bodies of their own weapons at the place of their own crown. They were remembered by the Devas as the destroyers of everyone antagonistic to the universe. It was with these two weapons that Lalitā Daṇḍanāyikā would cut off and kill Dānava named Viṣaṅga, in the battle.
31-33. There was an exceedingly terrible lion well-known as Caṇḍoccaṇḍa at the same step in front of Daṇḍanāthā. The sky echoed with his roaring sound and the cardinal points were deafened by the sounds produced by it while gnashing its teeth. It had four hands and three eyes. It held trident, sword and nooses sewn and tied. Its body was brilliant. By seeing alone (and observing everything), it served Goddess Potriṇī continuously.
34-36. Eight deities beginning with Vārtālī were stationed on the sixth step of the leading chariot Kiricakra. They were renowned in the eight quarters. Their voices were as loud as the sound produced when eight mountains clashed with one another or fell over one another. Eight serpents served the purpose of their shining ornaments. Their strength and splendour was never ruined or eliminated. They had sacrificed crores of Dānavas in the fire of the prowess of their mighty arms. They used to serve Daṇḍanāthā Lalitā day and night.
37-38. Their names are also well known. O Pot-born sage, Listen:
Vārtālī, Vārāhī, Vārāhamukhī, Andhinī, Rodhinī, Jṛmḥhiṇī, Mohinī and Stambhinī. They were competent in agitating, paralysing and exterminating enemies.
39. The royal vehicle of Daṇḍanāthā, a buffalo of dusky white colour, was always stationed on the left side of those deities on the same step.
40-43. Its two horns were half a Krośa apart (1 Krośa = 3 kilometres) and its body was a Krośa long. Its body was covered with many hairs hard and sharp-edged like swords. It was dreadful with its formidable tail resembling the baton of the god of death. It had the lustre of the dark mountain of collyrium or blue antimony. It was furious, lofty and hideous. All
the parts of that (buffalo) were stout and excellent like the massive mountain of antimony. Its deep and hot breath issuing forth and spreading everywhere stirred up the oceans. It seemed to laugh derisively at the buffalo of Kāla (God of death) by means of its crackling and rattling grunt. The cloud Puṣkarāvarta was scattered about by its hoofs.
44-47. On the same step but beneath were stationed Indra and others—the eight guardian deities of cardinal points. They had fixed their abodes in different ways at different places. They had come there to inform Lalitā about the fulfilment of tasks. There were Indra, the sixty-four crores of celestial damsels, Siddhas, Agni, Fire god, Sādhyas, other Viśvedevas, Viśvakarmā. Maya, mothers of exalted state and strength, Rudras, the attendants and dreadful Piśācas. The leaders of Rākṣasas and many Rākṣasas used to wail there.
48-53a. Mitras, Gandharvas, who were always experts in singing and whose well-known leaders were Viśvāvasu and others; other Bhūtagaṇas (groups of goblins), Vāruṇa, Vasus, Vidyādharas, Kinnaras, Māruteśvara (wind-god), Citraratha, chariot-makers, artisans, Tumburu, Nārada, Yakṣa, Soma, Yakṣeśvara (Kubera), lord Govinda the consort of Kamalā, along with Devas, Īśāna who is terrible due to his trident and who is the devourer of the universe, Brahmā, Aśvinīputras who were efficient in the science of Medicine, lord Dhanvantari and other Gaṇanāyakas (leaders of Gaṇas) who had gratified bees by means of ichor exuding from their excellent temples (were stationed there).
53b-55. Ananta, Vāsuki, Takṣa, Karkoṭa, Padma, Mahāpadma, Śaṅkhapāla, Gulika, Subala—these leading serpents surrounded by crores of other serpents were stationed there. In this manner, many deities were stationed there on active duty. They had fixed their mansions all round beginning with the eastern quarter etc.
56-60. There itself on the wheel were stationed three deities: Jṛmbhiṇī, Stambhinī and Mohinī. They were the presiding deities of Northwest and resorting to that quarter they stationed themselves in the form of a wheel.
In the extremity of the same step of the resplendent chariot Kiricakra, Kṣetrapāla shone continuously serving Kiṭīśvarī. He held a skull and a mace. He had a huge body with the hair standing upright. He had dark complexion and features like the dust and moss at the bottom of Pātāla. He appeared to rend through the sphere of the cosmic egg by means of his boisterous laughter as though by means of a thunderbolt. By means of sound from his Ḍamaru (a kind of drum), he split the hollow space between heaven and earth. He held in his hand a Phaṇipāśa (A serpent in the form of noose) which had three hissing hoods.
61. Very near him was stationed the goddess’s vehicle, a lion. It was seated on this, that she began her activity when desirous of slaying Bhaṇḍāsura.
62-65. The characteristics of the lion, the Vehicle of the goddess of Devas, have been described before.
Beneath the same step (were stationed a thousand deities). They had lustre similar to that of Daṇḍanāthā. They were adorned with all sorts of ornaments and weapons similar to those of Daṇḍinī. They were dark in complexion. They were Boar-faced. They kept their tresses embellished with the crest by means of the digit (i.e. crescent) of the Moon. They whirled the ploughshare and the pestle with their hands frequently. They filled skulls by means of overflowing currents of blood of those who plotted against Lalitā, who wrought mischief against Śyāmā and who maliciously treated the Mistress. They wore the intestines of those who hurt and assailed their devotees.
66-68. They used to wear on their breasts garlands by a number of shaven skulls of those who protested against their own religious cults or conventional community. There was a continuous flow of blood from those heads. The deities who served Kīṭīśvarī are said to be a thousand. The names of all those deities will be mentioned in the chapter (?) on the thousand names of Daṇḍinī, O Pot-born saint. Note now again here.
69-72a. Then, near those boar-faced deities was stationed the vehicle of Daṇḍinī, a black antelope. It was as a conventional custom (that the antelope stood there). The (space
between) the horns was a quarter of a Krośa, the length of its face was a quarter of that. The length of legs was a Krośa. It always used to keep its tail upright. Its belly had a white lustrous patch. By means of a loud grunting sound, it laughed derisively at the exploits of the deer that was the vehicle of wind-god. This excellent vehicle was stationed in a part of the same step.
72b-74. The ocean of liquor, assuming the form of a deity, was stationed there on the same step of the leading chariot Kiricakra. It held in its hand a lump of meat, red like a ruby mountain. Its eyes rolled. It wore a garland of golden lotuses. It was embraced by Madaśakti (Deity presiding over the power of intoxication) that held a red lotus.
75-77. (Later on) whenever Daitya Bhaṇḍa became active in the battle, Śaktis had perspired profusely and became thirsty, on those occasions. Surāsindhu (Ocean of Liquor) would scatter himself in various places and dispel the fatigue of deities in the course of war. That miracle will undoubtedly take place, O sage, then when the battle (is being described). You will hear it being recounted by me joyously.
78. It is remembered that beneath the same step in all the eight quarters and above as well as below, ten (male deities) beginning with Hetuka had fixed their residences.
79. They were the excellent and great Bhairavas well-known for their profound exploits. By the enkindled splendour of their weapons, they surpassed even the sun by day.
80-83. At the end of Kalpa, at the behest of Daṇḍinī they destroyed the entire universe. They were of fearful nature. Gnashing their teeth and biting the lips with them (in anger), they used to pierce and scatter the clouds with the tips of their tridents.
They were Hetuka, Tripurāri, the third one Agnibhairava, Yamajihva, Ekapāda, Kāla, Karālaka, Bhīmarūpa, Hāṭakeśa as well as the one with the name Acala. These ten well-known (Bhairavas) stayed at the extremities of the chariot Kiricakra along with ten crores of soldiers.
84. Thus the deities of (the chariot) Kiricakra of Daṇḍanāthā beginning with Jṛmbhiṇī and ending with
Acalendra have been enumerated. They sanctify the three worlds.
85. There in the battle, many Dānavas would be killed by the groups of deities stationed there. Showers of blood would be drunk by them.
86. Thus Kiricakra the excellent chariot of Daṇḍanetrī, with diverse protective devices through the groups of deities stationed on the steps, moved ahead.
87. Wherever the chariot Cakrarāja went the excellent chariot Geya also went; wherever the chariot Geya (proceeded) the excellent chariot Kiricakra also accompanied it.
88. In the midst of thousands of the armies of Śakti, these three splendid chariots that appeared like the three worlds set in motion, proceeded on and on,
89. It appeared as though (the mountains) Meru, Mandara and Vindhya had joined together as one unit.
There was a loud tumultuous sound in the groups of armies of Śaktis. The entire earth shook on being rent (as it were) by the creaking sound of their wheels.
90-94a.1 There were six charioteers in the leading chariot of Lalitā, named Cakrarāja (and other chariots). They were glorified as experts in holding the bridle and keeping the staff (whip) raised. The first is Irādevī, then Tripura-bhairavī, another is Saṃhāra-bhairava, the next is Raktayoginīvallabha, the fifth is Sārasa, the next (sixth) is Cāmuṇḍā. These deities are remembered as charioteers. The charioteer of the leading chariot Geyacakra was Hasantikā. Stambhinī is remembered as the charioteer of the prominent chariot Kiricakra.
94b-95. The excellent chariot of Lalitā had a height of ten Yojanas. The excellent chariot Gītacakra had a height of seven Yojanas.
96. A great umbrella studded with pearls and having an extent of ten Yojanas was present only in the chariot of Laliteśānī and nowhere else (not in the other chariots).843
97. This alone has been glorified as indicative of the imperial power of Śakti. Ordinary umbrellas were provided in the other two chariots.
98-99a. Then that imperial deity Lalitā, the great goddess of all Śaktis, the sovereign Deity who had ascended the ruler-ship of a great empire advanced against demon Bhaṇḍa with, a desire to accomplish his death.
99b-100. At that time the cardinal points reverberated with the sounds; the earth quaked and all the living beings became excited and agitated at the departure of Laliteśā. The divine drums (Dundubhis) sounded and showers of flowers fell on everyone.
101-106. The celestial musicians viz. the Gandharvas beginning with Viśvāvasu, Tumburu and Nārada and Sarasvatī herself began to recite auspicious verses of victory along with excellent songs. Their faces beamed with delight. Hairs standing on their ends over their bodies served as ornaments. They repeatedly eulogised Laliteśvarī adding “Be victorious, be victorious”.
Delighted, proud and elated, they began to dance at every step. The seven sages beginning with Vasiṣṭha repeated hymns and verses from Ṛk, Yajur, Sāman and Atharva Vedas, increasing their good wishes for her victory and glory in the same manner as when the sacrificial fires of great purity are made to blaze forth by means of Havis offerings. Excellent persons added their benedictions of great power. Being eulogised by them and shining in her excellent chariot, Lalitā set off along with the soldiers in order to conquer the Asura Bhaṇḍa.
1. On hearing the loud noise of the march of goddess Lalitā on her campaign (against Bhaṇḍāsura), those who resided in the city of Bhaṇḍāsura, became exceedingly agitated.
2-3. The city of the wicked and evil-minded Daitya Bhaṇḍa which was on the shore of the great ocean near the mountain Mahendra had been notorious in the three worlds by the name of Śūnyaka.1 It was the permanent residence of the elder brother of Viṣaṅga.
4. In that very same city extending over a hundred Yojanas, the Asuras became afraid due to their nervousness (on hearing about) the invasion (lit. coming) of Śrīdevī.
5. That entire city of the Asuras extending over a hundred Yojanas became frequently enveloped in smoke, as it were caused by portentous phenomena indicating a great calamity.844 845
6. The walls in the city of that Daitya underwent untimely cracks. Great meteors hovered round the city and fell down from the sky.
7. Earthquake, the first and foremost among portentous phenomena occurred there in the city af Śūnyaka. The entire earth blazed forth.
8-13a. The dwellers in the city of that Daitya experienced an untimely tremor in their hearts. Herons, vultures, cranes and other birds perched themselves on the tops of flagstaffs and looking at the disc of the sun, they hooted and crowed loudly. Many devils and goblins that could not be seen with the eyes, seemed to speak out harshly through ethereal voices.
In all quarters banners appeared soiled and dirty. Being smoky, they caused perplexity and bewilderment among Daityas and Rākṣasas.
Garlands and ornaments of the womenfolk of the Daityas dropped down at inopportune moments. Crying and lamenting bitterly “Alas! Alas!”, they shed profuse tears.
Mirrors, armours, flags, swords, jewels, robes and other assets became unclean and soiled frequently.
13b-17. Everywhere harsh and loud sounds of goblins and evil spirits were heard—on mansions, terraces, sport-halls, upper apartments, cowpens, market places, assemblies, oblong, ponds, quadrangles, crossways, small terraces near the gateway painted turrets, army camps, fortified abodes, in Nandyāvarta houses (i.e. buildings with no gates on the west), in Vicchandakas (Multi-storeyed buildings) that had been agitated, in the frontiers and boundaries of inner apartments for the exclusive use of ladies, in Svastikas (mansions of a peculiar nature), in lying-in-chambers, on minarets and sloping roofs, in windows, rooms, abodes and barns—everywhere loud and harsh utterances of devils and goblins were heard by the crowds of people residing in the city of Daitya.
18-20. Everything became loose and scattered and dreadful. Looking at the sun, the crows began to crow in a harsh note. While they were crying shrilly like this, crores of skulls fell on the earth. Drops of blood fell down in the midst of altars. Bunches of hairs, smoke-coloured and grey, fell down all round.
On seeing these portentous phenomena on the earth, sky and heaven, the residents of the city reported to Bhaṇḍa of renowned prowess about the same.
2ī. Although the series of those portentous phenomena were intense and dreadful, Bhaṇḍa did not lose his courage. He went to the chamber of consultation and deliberation.
22. The leader of Daityas occupied an excellent throne that had been wonderfully studded with many gems and that appeared to be a piece of the body of Meru (i.e. golden.)
23. With the thick cluster of rays of the gems and jewels fitted into his shining crown, the lord of Dānavas brighten
ed the limits of cardinal points and himself shone brilliantly.
24-25. The chamber hall-dais was a large one extending to a Yojana. As he was seated on the elevated throne, his younger brothers Viśukra and Viṣaṅga served him. Their valour, heroism and physical might was formidable. They were dreadful with their powerful arms, the thorns for the three worlds.
26. They never disobeyed the commands of their elder brother. They enhanced his great reputation acquired by conquering the three worlds.
27. With their bent down heads, they pressed his footrest. After joining the palms together in reverence, they sat on the ground.
28. When that excellent one among the enemies of the Devas was present in the chamber of audience, all the vassal kings of Daityas came to see him.
29. Each of them had countless armies. Declaring their own respective names, they bowed down to Bhaṇḍa, the lord.
30. He honoured all those Asuras with benign look with steady pupils and remained thus for a while.
31. Viśukra said to his elder brother, the lord of Dānavas. His voice was like the sound of great ocean while it was being churned or that of the billows.
32-33. “O lord, the sinful evil-natured base Suras have been defeated by you. Their strength and bravery have heen destroyed by your mighty arms. They could not get any person anywhere to seek refuge. Being despondent (and desperate), they ruined themselves by falling into the fire full of blazing flames.
34. From that god of fire, a certain woman has cropped up. She is proud of her strength. The Devas themselves beginning with Vāsava, have created her.
35-37. It is reported that a large number of women attendants equipped with different kinds of weapons have been, encouraged to exhibit their exploits by those over-enthusiastic Devas again. Alas! the butchery of adverse fate. If a group of feeble women were to conquer us in spite of our being powerful, it can also be conjectured that a stone is split by means of
sprouts. Of course this guess can only produce contemptuous joke.
38. Is this not ridiculous? Is this not shameful? They must be afraid of even those soldiers who will fight from the front line of our forces.
39. Heaven-dwellers beginning with Śakra have become cowards. The bodies of Brahmā and others have become emaciated with grief, due to my power and weapons.
40. What need one say of Viṣṇu? That Maheśvara too has become frightened. There is nothing to be mentioned of others. All those guardians of quarters have fled.
41. The proud and conceited Devas have been hit by our sharp and invisible arrows that have fallen on their limbs. Their coats of mail have been hit and pierced.
42. Despite the fact that we are endowed with such great valour and such powerful arms, a mere woman is rushing against us to conquer us.
43. Although she is merely a woman, she should never be thought of lightly. Even an insignificant enemy should not be condemned by those who are desirous of victory and confident of themselves.
44. Hence, servants should be despatched to drive her out. That proud and puffed up woman should be brought dragging her by her tresses.
45. O Lord, that wicked woman shall after sometime take up the work of a slave unto the fawn-eyed ladies staying in your harem.
46. Our enemies are afraid of each and every individual soldier in our armies. Indeed, the three worlds including the mobile and immobile beings 'are frightened.
47. Further, the mind of your majesty is the ultimate authority”.
The Dānava (Viśukra) submitted thus and by doing so enchanced the fury of the Daitya Bhaṇḍa.
48. The exceedingly powerful Viṣaṅga who was efficient, thoughtful and prudent spoke thus to the great Daitya, his haughty elder brother.
49. “O Lord, O suppressor of enemies, you alone know
everything that should be done. In the matter of policies there is nothing that should be mentioned to you.
50. Every action should be carried out after due deliberation. Careful thought is the ultimate course. If any work is pursued without thought, it will destroy one at the very root.
51. Spies should be carefully sent to the enemy-camp and their strong and weak positions should be understood by one who wishes to achieve victory.
52-53. A king shall have spies as his eyes. He should be of steady intellect. He should be suspicious and always cautious but behave outwardly as though he had no suspicion at all. He should keep his exchange of ideas and counsel as a secret confined to himself and his ṃinisters. He should employ the six expedients of stratagem. Such a king attains victory and honoured position everywhere. A rasḥ and inconsiderate fellow will ruin himself quickly.
54. An undertaking without proper reasoning and deliberation causes loss and ruin. That carried out after due deliberation is conducive to pre-eminent victory.
55. Indifference or disregard in the case of enemies should not be indulged in by kings thinking them to be mere animals or women or insignificant one. It is sure that power exists in everyone.
56. Hiraṇyakaśipu, the lord of all living beings, was killed by a certain spirit that had assumed a body partially of a man and partially of an animal and that had manifested himself out of a pillar.
57. Formerly, a woman Caṇḍikā, a manifestation of Māyā, had killed Mahiṣa, Śumbha and Niśumbha in the battlefield.
58. In that battle many Daityas had been destroyed by her. Hence, I say that no indifference should be shown in the case of any woman.
59. It is Śakti (power) that is the cause of glory of victory everywhere. But we have no fear of anyone whether woman or man who might have become that seat of power.
60. It is the natural characteristic of the world that Śakti manifests itself everywhere. But let the activity of that evil-minded woman be found out and understood by you.
61. Who is she? From where did she originate? What is her habit and practice? What is her basic support? What is the extent of her strength? What is the source of assistance for her? O Lord, let this be thought over by you.”
62-63. On being told thus by Viṣaṅga (Bhaṇḍa spoke thus):—“Where is (the need for) deliberation in the case of exceedingly powerful heroes? In our army there are hundreds of generals of great inherent strength commanding Akṣauhiṇīs. They can quaff off seas and oceans. They are competent to burn down the three worlds. O (foolish fellow) indulging in tidings of misfortune, why are you needlessly afraid of women?
64-69. Everything connected with her has been observed by me through spies. A certain woman having the name Lalitā originated from fire. True to her name she is soft and delicate in features like a flower. There is no intrinsic strength, no vigour and experience or wisdom in affairs connected with war. She is indiscreet in carrying out her tasks, but" she depends much on Māyā. Did she not create from herself a group of women really non-existent, due to the power of her Māyā? It is on account of this, that she exerts himself like this.
Or, as you say, we shall grant that there is a great army. But, by whom can Bhaṇḍa whose greatness surpasses that of the three worlds be defeated? Even now the heaven-dwellers are incompetent even to breathe because they are perplexed and bewildered due to the pressure of my powerful arms.
70-72. Some have hidden themselves deep in the cavities of netherworlds, some in the waters of the sea, some in the corners of the cardinal points and some among the bushes on the tops of mountains. They are excessively frightened. They have abandoned their wives, children and their assets. Those brutes have dropped down from the positions of authority. Now they are moving about in disguise. This frail woman, who is born not very long ago, does not know that I have such valour and power of arms. That is why she is haughty.
73. Foolish ladies do not know anything. In vain do they imagine that they are bold and adventurous. Confused in
regard to right and wrong actions, they become victims of ruin.
74-75. Or, if, after keeping her at the head, the heaven-dwellers, great serpents, Siddhas, Sādhyas vainly proud of war, Brahmā, Padmanābha (Viṣṇu), Rudra, lord of the Suras (i.e. Indra) or other guardians of the quarters, do come,
I am competent enough to smash and crush them.
76. Or the generals in my armies who are proud and confident of their ability in war will pound and smash the enemies as though they were ripe cucumbers.
77-90. The following sons of mine are extremely mighty:—Kuṭilākṣa, Kuraṇḍa, Karaṅka, Kālavāśita, Vajradanta, Vajramukha, Vajraloma, Balāhaka, Sūcīmukha, Phalamukha, Vikaṭa, Vikaṭānana, Karālākṣa, Karkaṭa, Maḍana, Dīrghajihva, Humbaka, Halamulluñca,Karkāśa, Kalkivāhana, Pulkasa, Puṇḍraketu, Caṇḍabāhu, Kukkura, Jambukākṣa, Jṛmbhaṇa, Tīkṣṇaśṛṅga, Trikaṇṭaka, Caturgupta, Caturbāhu, Cakorākṣa, Catuḥśiras, Vajraghoṣa, Ūrdhvakeśa, Mahāmāya, Mahāhanu, Makhaśatru Makhaskandī, Siṃhaghoṣa, Śirālaka, Andhaka, Sindhunetra, Kūpaka, Kapilocana, Guhākṣa, Gaṇḍagalla, Caṇḍadharmā, Yamāntaka, Laḍuna, Paṭṭasena, Purajit, Pūrvamāraka, Śvargaśatru, Svargabala, Durgākhya (Durga), Svargakaṇṭaka, Atimāya, Bṛhanmāya, Upamāya, Ulūkajit, Puruṣeṇa, Viṣeṇa, Kuntiṣena, Parūṣaka, Malaka, Kaśūra, Maṅgala, Draghaṇa, Kollāṭa, Kujilāśva, Dāsera, Babhruvāhana, Dṛṣṭahāsa, Dṛṣṭaketu, Parikṣeptā, Apakañcuka, Mahāmaha, Mahādaṃṣṭṛa, Durgati, Svargamejaya, Ṣaṭketu, Sadvasu, Ṣaḍḍanta, Ṣaṭpriya, Duḥśaṭha, Durvinīta, Chinnakarṇa, Mūṣaka, Aṭṭahāsī, Mahāśī, Mahāśīrṣa, Madotkaṭa, Kumbhotkaca, Kumbhanāsa, Kumbhagrīva, Ghaṭodara, Aśvamedhra, Mahāṇḍa, Kumbhāṇḍa, Pūtināsika, Pūtidanta, Pūticakṣus, Pūtyāsya, Pūtimehana and others like them. They are on a par with Hiraṇyakaśipu, in bravery and Hiraṇyākṣa in great strength.
91-92. Hundreds of heroic sons have been born to each of them.
My generals are all proud and aggressive. When they are followed by my sons they will destroy all haughty and vile Devas in the battle. If anyone were to be angry even if they have thousands of excellent Akṣauhiṇīs, they will surely be
reduced to ashes in the battle. What then, alas! in regard to a feeble woman?
93. All of them in her battle-field exhibit their magical illusory power of Māyā. But our soldiers take delight in Mahāmāyā (greater Māyā). They will make their army reduced to ashes.
94-95. Hence, let not your mind be dejected by baseless and needless doubts and fears”.
After saying thus, the leading Daitya got up from the throne and said to Kuṭilākṣa, his general of very great strength:
“I say, get up. Prepare and mobilise the entire army (for battle).
96. Post the soldiers at all the entrances all round the city of Śūnyaka. Fortify all the fortresses. Make arrangements for fixing hundreds of Kṣepaṇikās (slings and similar instruments to discharge missiles).
97. Arrangements should be made by ministers and priests for evil rites of Black magic. Equip yourself fully with weapons and missiles. The war is imminent.
98. Send ahead someone from the commanders of the armies along with many divisions of soldiers. Let him be formidable and dreadful to look at.
99-101. Drag that foolish woman conceited on account of the strength of the Devas, by means of her tresses after she has been defeated by that general in the course of the battle.” After speaking thus to Kuṭilākṣa of great strength, the commander of the army in charge of three thousand soldiers, he himself went to the harem.
Then the sounds of the drums of march of victory of Śrīdevī who was rushing on as the soldiers passed over, were heard by the leading Daityas. They caused excessive earache for them.
1-2. The sound of the Dundubhi (the great war-drum) of the leading Asuras that rose up then, became a proud response of sound to that produced by the war-drums of the army of Śrīlalitā. The three worlds shook and trembled on account of that sound that deafened the worlds, suppressed the cardinal points, and stirred up the bowels of the ocean.
3. The sound of the war-drums of the Daityas suppressed the cardinal points, pierced the caves of mountains and overwhelmed the extensive firmament.
4. The Jhallarī (a kind of drum1) of the demons produced a loud, harsh and discordant sound resembling the proud roar of infuriated Huṃkāra of the great Man-lion (Viṣṇu).
5. Thereupon, crores of Daityas producing reverberating chattering noise furiously prepared themselves (to fight) against Parameśvarī (Lalitā).
6. One of them covered himself with a coat of mail wonderfully studded with gems and jewels of various kinds and colours. He shone like a mobile lofty Rohaṇa mountain (Adam’s peak in Ceylon).
7. A certain soldier shook and waved an extremely bright and glistening sword that was terrible like the Kālarātri (Night of destruction) and that had been preserved well by the weapon maker.
8. Stroking the tip of his spear by means of his fingers, a certain soldier mounted on a horse displayed different kinds of movement in the street.
9. Some soldiers rode on elephants of huge-sized bodies as though on mountains propelled and tossed about by the violent gusts of winds of portentous phenomena.
10-19a. Crores of Daityas were fully equipped with coats of mail and had the following weapons and missiles in their hands.2 viz.: Paṭṭiśas (a spear with a sharp edge)846 847
19b. Bhaṇḍa sent the crooked and fraudulent Dānava the chief of an army division, named Durmada, against Lalitā, along with ten Akṣauhiṇīs.
20. Accompanied by those exceedingly mighty soldiers of leonine strength, who appeared to be desirous of burning the entire universe, that general proceeded towards Lalitā.
21. Splitting and piercing the fourteen worlds by means of loud sounds of big war-drums and shoutṃg and howling along with boisterous laughs, Durmada went in her direction.
22. Thereafter, on being commanded by Bhaṇḍāsura, Kuṭilākṣa of great strength deployed Tālajaṅgha along with ten Akṣauhiṇīs at the Eastern entrance to the city of Śūnyaka for the sake of its protection.
23. At the southern entrance to the city, he empolyed a Daitya named Tālabhuja accompanied by ten Akṣauhiṇīs, for its protection.
24. At the western entrance to the city, he appointed the Daitya named Tālagrīva along with ten Akṣauhiṇīs for its protection.
25. He directed Tālaketu, the exceedingly powerful (Daitya), to be at the northern entrance to the city along with ten Akṣauhiṇīs, for the sake of its protection.
26. He directed ten Akṣauhiṇīs to stay in a circle along the rampart wall in the cubicles and bunks over the copings.
27. Thus, by means of fifty Akṣauhiṇīs of soldiers, he made due arrangements for the defence of the city of Śūnyaka and reported it to his master.
28. “O Lord, at the behest of your Majesty, armies have been deployed for the defence of the city. At the outset Durmada has already been despatched towards that wicked Lalitā.
29. That frail woman can easily be made frustrated merely by means of our domestic servants, yet the royal convention is that proper arrangement for the defence of the city should be made.”
30. After saying thus to Bhaṇḍa, the ruler of the Daityas, the excessively haughty Kuṭilākṣa, accompanied by the commanding officers of different divisions of the army kept the entire army on the alert and ready to act.
31. A Dānava had previously been sent as a messenger1 by Kuṭilākṣa. In the company of an army, with tumultuous uproar, he had encircled the army of Lalitā.
32. With a great clatter and clutter, thousands of Daitya soldiers waved their swords and fell on the soldiers of Śakti.
33. Those dreadful Śaktis with boisterous laughters and shouts, fought with the Dānavas with their swords gleaming brightly.
1. For dūta N. reads yastu ‘The Dānava who was despatched previously’.
34. In the course of that war between Śaktis and Dānavas, the three worlds became exceedingly agitated and heavy dust spread throughout the sky.
35. Intensified in the shafts of the chariots, amplified by the trumpets of elephants and scattered by the deep breaths of the horses, the dust columns rose up in the sky.
36. On seeing him rushing in accompanied by ten Akṣauhiṇīs, Sampatsarasvatī furiously ran towards him in the battlefield.
37. Horses and elephants in their rut occupied (and guided) by the Śaktis equal (in strength) to Sampatkarī thrashed and smashed the army of Dānavas.
38-41. When the noisy mutual fight gathered intensity with clattering and cluttering melee, war-drums were sounded loudly and dust columns were raised profusely. Great streams of blood of thousands of Dānavas struck down by the Śaktis began to flow here and there. Torn and cut off by the arrows, the banners rolled and wallowed scattering their emblems along with scores of umbrellas. The myriads of umbrellas that had fallen on the battle ground red with blood could be compared to the moon in the midst of red clouds at dusk.
42. Like the mass of flames of the Kalpa fire that envelops the fine ocean, the soldiers of Daityas surrounded the army of Śaktis.
43. Heaps of heads of the Dānavas rolled down on the battle-field when the necks (of Dānavas) had been chopped off by the sharp edges of the brilliant weapons of the army of Śaktis.
44. The battle-ground became entirely filled with heads with lips bitten (and firmly pressed by the teeth), terrible with knitted eyebrows and with eyes turned red due to fury.
45. When the battle that terrified all worlds thus began, Śaktis who became excessively furious thrashed and smashed the army of the Daityas.
46. Struck down by the weapons of Śaktis and hit by the armies of goddess Sampaddevī in this manner, the Dānavas fell down senseless here and there and died there (on the battlefield).
47. Thereupon, Durmada the suppressor of enemies encouraged his army that had been utterly vanquished and routed, mounted a camel immediately and rushed against the army (of Śaktis).
48. Goaded furiously and occupied by Durmada, the longnecked camel vehicle with elevated back moved ahead (quickly).
49. (The Daityas) with fury in their minds followed that vicious (Durmada) who was seated on a camel. Desirous of fighting with Śaktis, he consoled the frightened Dānavas.
50. Like the cloud that showers the forest with water, he showered the circular military array of Sampatkarī’s forces in all quarters with arrows with their points dazzling brilliantly.
51. Struck and hit with many arrows by that Daitya of unbearable inherent strength, in the course of battle, the army of Sampatkarī became as though stunned and stupefied for a moment.
52. With her eyes reddened on account of anger, Sampadambikā rode on the elephant Raṇakolāhala and fought with him.
53-55. Her hand that appeared more beautiful when the tinkling bangles moved to and fro, drew the bowstring in the course of battle upto her ear.
Due to the dexterity and quickness with which her hand moved, no one saw the drawing (of the string) or the discharge (of the arrows). The bow was seen in a circular form only when the arrows were fixed.
The arrows discharged forth from the bow of Sampatkarī, came rapidly into contact with the sun’s (rays) in the sky and their tips shone clearly. The arrows then burned the enemies.
56. The fight between her (i.e. goddess) and Durmada was excessively intensified. Flames issued forth when the arrows came into clash with one another.
57. Darkness was caused by the arrows of Sampaddevī and the demon, discharged and scattered by them at the outset as they concealed the sun.
58. In the meantime, sparks and flames were ignited by
the rapid clash of the arrows and they had the appearance of eddies and whirlpools.
59. The elephant Raṇakolāhala mounted by that lady of excellent hips (i.e. Sampadambikā) exhibited many kinds of valorous feats in the course of battle.
60-62. He (the elephant) thrashed a few Daityas with his trunk; some by kicking them with his feet; other Dānavas by hitting them with his raised up tusks as powerful as ironclubs, others with lashing blows of his tail as tough as stems of trees; other enemies with shrieks and howls, still others with the heavy pressures of his huge body; others by piercing them with h is nails and some Daityas by butting upon them with his huge head. Thus the elephant of Sampaddevī displayed various feats of cleverness and bravery.
63. With his face reddened with wrath, Durmada hit and removed a precious gem from the crown of Sampatkarī, with a powerful and tough arrow.
64. Thereat, her eyes became red with anger. Durmada was hit with arrows discharged by her. Wounded by them on the chest, he gave up his ghost instantaneously.
65. Thereupon, the excellent soldiers in the army of Śaktis shouted uproariously. Many other excellent Dānavas, the foremost among the soldiers of Durmada were killed by them.
66. Those who survived death among Daityas were vanquished completely. They fled from battle-field and took refuge in the city of Śūnyaka.
67-68. On hearing that news, the lord of Dānavas became furious as though he blazed forth within himself, due to his own intrinsic mighty power. Surveying (all round) with savage eyes, he placed his hand on his sword and spoke to the chief commander of the armies, Kuṭilākṣa who was near him.
69-71. “How did that wicked woman strike down the mighty Durmada in the fight? Mischievous and grievous indeed is the way of fate. Neither among the Suras nor among the Yakṣas nor among the leading Uragas (serpents) was his powerful attack ever withstood. Even that Durmada
has been killed by a feeble woman. Do indeed despatch the general named Kuraṇḍa who is proud of taking part in battles, in order to defeat that wicked woman and drag her by plaited hair violently”.
72. On being sent forth thus by him, Kuṭilākṣa called upon Kuraṇḍa of great strength with brawny arms, to present himself in front of the lord.
73-74. Kuraṇḍa came there and made obeisance to his master. Kuṭilākṣa said to him: “Go and ask the soldiers to be ready.
You are an adept in the employment of Māyā, O Soldier, skilful in diverse wonderful tactics in war. You are equally skilful in treacherous battle. Thrash and defeat that woman.”
75. Thus directed by Kuṭilākṣa in the presence of his lord, king Kuraṇḍa of fierce exploits set out immediately from the city.
76. The dreadful Kuraṇḍa, the elder brother of Durmada, went to the battle surrounded by twenty Akṣauhiṇīs of soldiers. By means of his elephants, horses and foot-soldiers he appeared to pound and suppress the sphere of earth.
77. Though he was haunted by the evil spirit of grief and anger, he was steady and bold in his mind. Seated on his horse of great velocity he galloped on enveloping the extremities of cardinal points by means of dust columns.
78. He took up his horn-made bow and made a dreadful twanging sound. With continuous discharge of arrows, he showered the great army of Sampatkarī.
79-83. He taunted and threatened goddess Sampatkarī thus:
“O sinful woman, you have killed my younger brother Durmada who was justifiably proud of his ability in war. In vain do you possess a great haughtiness with only an iota of real valour. Look. With these iron arrows, I shall now and here despatch you to the city of Antaka (god of death). My Raṇapūtanās (Evil demonesses of battle) drink the exceedingly tasty and heartening spate of female blood of extraordinary nature gushing out from the crevasses (open wounds) of your body.
O vile woman, you will now reap the fruit of sin arising out of the slaughter of the younger brother. See the prowess of my arms”.
After threatening Sampatkarī seated on an excellent elephant, he encouraged his army to attack and subjugate the army of Śaktis.
84. Thereupon, Caṇḍī who prepared herself to thrash and smash the army of Kuraṇḍa of great might encouraged her own army.
85. Getting interested in an unusually delightful battle,, she (Caṇḍī) came there riding on her horse and spoke these affectionate words to her (Sampatkarī).
86. “Dear friend, Sampatkarī, may my words be listened to with love. Hand over the fight with this fellow to be pursued by me, resulting in good benefits.
87. Forbear awhile. This fellow will be engaged by me in fight. You have been requested in the capacity of a friend. Do not have any hesitation in this regard.”
88. On hearing these words of hers, Sampaddevī of pleasant smiles, turned away her army that was about to face Kuraṇḍa.
89-90. Horses equal in velocity to the wind and appearing like the billows of the ocean of the army, were mounted by the Śaktis having a lustre similar to that of the rising sun. With their hard hoofs they frequently scraped the ground. They rushed against the army of Kuraṇḍa in a single file.
91-93. The Dānavas of haughty nature were encouraged by Kuraṇḍa. They fought with Śaktis in the army of Ambikā seated on a horse. These Śaktis were conversant with the workings of minds of horses in the course of the battle. They were skilful in the different manipulations of the bridle in order to make the horses turn back, spring etc. They could encourage the horses through signs from the tips of fingers or toes. They were equally good at guiding the horses in their different movements, in treading with their hoofs and five types-of trots and paces.
94. When the fight between Śaktis and demons went on like thus, (the goddess) mounted a speedy horse
named Aparājita. Riding the horse, she rushed against Kuraṇḍaka of evil conduct.
95-96, Goddess Turagānanā (Horse-faced) who appeared delicate and greceful with the braid of hair moving to and fro, who was as dazzling as the digit of the autumnal moon, whose face was as beautiful as the sphere of the moon that is red at dusk, smilingly took up her jewel-set bow and showered Kuraṇḍa with series of arrows.
97. Arrows fitted with golden feathers were discharged by the goddess seated on the horse spread over the extremities of quarters. They pervaded ten directions.
98. Kuraṇḍa of fierce exploits, the elder brother of Durmada, furiously showered the goddess mounted on the horse by means of arrows issuing forth from the Śārṅga bow.
99. Even the horse of the goddess seated on the horse, speedily split and hit the army with its hard and dreadful hoofs. It thrashed and smashed Dānavas.
100. Many of the armies of that enemy fainted and swooned from far at the neighing sound of that horse whose sound resembled the portentous roar of the ocean at the time of ultimate dissolution (of the universe).
101. The Hayāsanā (Horse-seated goddess) moving about here and there among the troops of Daityas, released her divine weapon Pāśa (noose) of blazing appearance.
102. From that Pāśa crores of other Pāśas as terrible as serpents issued forth. They bound the entire army and overpowered them.
103. Thereupon, Kuraṇḍaka who had become furious on account of the fact that his soldiers had been bound, cut off with a single arrow the string of her jewel-set bow.
104. Abandoning the bow when the string had been cut off, Hayāsanā who had become very furious struck at the chest of that vicious fellow with her goad.
105. The life-blood of Kuraṇḍaka was quaffed by that blazing goad. Thereupon he fell down on the ground like a tree hit by thunderbolt.
106. Some dreadful Pūtanās issuing forth from that
goad devoured the entire army along with the blood oozing out of the noose and vanished thereafter.
107. When Kuraṇḍa the leader of twenty Akṣauhiṇīs was killed thus, the Daityas who survived death fled quickly.
108. On hearing that Kuraṇḍa was struck down in the battle along with his younger brother by the armies of Śaktis, the lord of Śūnyaka heaved a deep sigh like a hissing serpent.
1. When Kuraṇḍa was thus slain by the goddess seated on the horse, the demon Bhaṇḍa said to Kuṭilākṣa once again in his eager desire for war.
2. “Alas! What could not have occurred even in a dream, what has never been heard before, what has not even been suspected by us in our minds—such a calamity has befallen us.
3. Kuraṇḍa and Durmada had been very mighty brothers. The power of this wicked fraudulent female slave (practitioner of black magic) is greater than we expected.
4. Now despatch five of our generals beginning with Karaṅka along with a hundred Akṣauhiṇīs to the battle-field.
5. They are genuinely proud of (their ability in) fighting. They are great heroes ready to give up their bodies in fighting battles. In every respect they will vanquish that vainly proud woman.”
6. On hearing these words of Bhaṇḍa, Kuṭilākṣa hurriedly summoned the five generals beginning with Karaṅka.
7. Directed by Kuṭilākṣa, they bowed down to their lord and master and appeared to be ready to enter even fire (for his sake). Blind with fury, they set out from the city.
8. On hearing the tumultuous and unbearable sound of their drums at the time of their departure on their march, even the elephants guarding the quarters squirmed and writhed, as they experienced a sort of shattering of their ears.
9-10. A hundred Akṣauhiṇīs of soldiers moved ahead with clusters of flags and banners fluttering, horses etc., stirred up in. excitement and elephants in their rut.
It was full of neighing horses and trumpeting elephants. The foot-soldiers shouted and screamed and the wheels of chariots creaked with a rumbling sound.
11. When the dust particles of the ground were raised by the rims of the wheels, they obscured the lustre of the sun. Hence, it appeared to be covered with showers of snow.
12. The entire universe appeared to be covered with dust. In some places, it was very noisy on account of the harsh sounds of war-drums.
13. The soldiers of the Daityas were overspread with the columns of dust that rose there. Hence, the number of soldiers could be conceived in the form “It is so much”.
14. Banners of many varieties with the emblems of fish, snake etc. fluttered in the dust columns like fishes in the great ocean.
15. On seeing them rushing at the army of Lalitā, all the immortal ones (Suras) became frightened apprehending breakdown and collapse of the Śaktis.
16. The five haughty generals, the chief of whom was Karaṅka, created in the course of their fight a huge Māyā (illusory demoness) named Sarpiṇī.
17. The wicked Sarpiṇī created by them was a Raṇaśāmbarī (A sorceress of war) of smoky complexion with smoke-coloured lips and breasts.
18. The hollow of her belly was as huge and extensive as a great ocean. She moved ahead in the battle ground frightening the minds of Śaktis.
19. She was like another vicious Kadru being the source of origin of many serpents of magical and illusory bodies. She had many serpents serving the purpose of ornaments.
20. Rolling on the ground at the front line of the
generals, she made many sinuous movements and screamed in as excessively dreadful manner.
21. It was by means of this very same Māyā that those leading Asuras became victorious formerly. The five evil-souled Daityas beginning with Karaṅka were as if desirous of their own death.
22. Then began the battle between the Śaktis and the enemies of gods. They incited one another’s excessively violent fury by one another’s heroically boastful utterances.
23. On account of excessive confusion and perplexity, Śaktis and Dānavas could not distinguish one another. With the weapons in their hands they began to strike indiscriminately.
24-28. The fight between Śaktis and the demons gathered intensity. It became more and more dreadful. When the weapons clashed together, sparks of fire were produced. The series of arrows discharged by them were so innumerable that all the spaces between the cardinal points were hidden and covered up. The gushing stream of blood was so profuse that even elephants were carried away by the currents. Many chariots got stuck up and rendered motionless in the swampy, slushy mire of (dead bodies and) flesh. Tufts of hairs and tresses floating on the streams of blood shone like gathering mosses and other aquatic plants. It was extremely cruel, destructive and dreadful on account of the terrific lionlike roar. The dust particles increased the gathering darkness. It gave more and more satisfaction and pleasure to the demonesses. Blood flowed from the neck (and throats) of the Daityas when they were cut off by a row of soldiers armed with weapons. Then Sarpiṇī was urged by the five (generals) along with their army. She created many kinds of serpents from her own body.
29-32. Many kinds of serpents came out of the body of Sarpiṇī and moved about here and there. Some were like Takṣaka and Karkoṭaka. Some had the lustre of Vāsuki and other important serpents. Their bodies were of various sizes and colours, (and had terrible (poisonous sight). They could burn three worlds with different kinds of poisonous breaths coming out like flames. By means of their mouths where two forked tongues moved about, they scattered various kinds of
poison1 in the army of Śaktis. The poisons were Pārada (quicksilver), Vatsanābha (A strong poison from aconite), Kālakūṭa poison of another type, Saurāṣṭra poison of very dreadful nature, Brahmaputra (a poison of another variety), Śauklikeya (more correctly Śaulkikeya, a poison that is produced in Śulkikā) and various other kinds of poison.
33. Very terrific serpents with two faces and smoke-coloured bodies came out of the pair of eyes of Sarpiṇī. They were extremely furious.
34. Crores of serpents issued forth from the ear cavity of Sarpiṇī. They had yellow colour and three hoods. Their mouths were hideous due to their fangs.
35. From the mouth of Sarpiṇī issued forth a number of serpents. They had blue colour throughout. They had mouths at the front as well as at the tail-end along with hoods.
36. Other serpents of brindled and variegated colours, with four mouths and four feet issued forth from her nostrils. They had fierce splendour.
37-39. Many dreadful red coloured serpents issued forth from her great hanging folds of skin, thick and circular breasts and the hollow cavity of navel. They held Halāhala variety of poison. They bit soldiers in the army of Śaktis. They burned everyone by means of poisonous fires. They twined round them and bound them with their noose-like bodies. They struck them with their hoods. Thus they made the army of Laliteśī utterly bewildered and confused.
40-43a. Though they were split and cut frequently by the crores of weapons of Śaktis, they increased in number more and more. They then glided and crawled regaining the fullness and compactness of their original bodies. Many serpents died but others were born. At the death of one many others sprang up. Since the wicked Sarpiṇī the root cause did not perish, other serpents were produced (in plenty) on the destruction of serpents (originally) created by her.848
43b-48a. On being burnt by the poisonous fires, the bodies of soldiers in the army of Śaktis became ruined and overwhelmed by misery. When the troops of Śaktis stood bewildered, unable to decide what should be done, on account of serpents, those five Dānavas exhibited many feats of valour.
Karaṅka occupied a chariot to which hundreds of donkeys had been yoked. He smashed and thrashed the army of Śaktis with a discus the edge of which was very sharp.
Another general of Bhaṇḍa Daitya named Vajradanta fought riding on a camel hitting and hurling adamantine arrows,
Then Vajramukha mounted a gréat ass and pierced and struck the troops of Śaktis by the edges of his spears.
48b-50. Another powerful general of the armies named Vijradanta rode in a chariot with two vultures and began to fight with arrows.
Encouraged in the battle by those wicked generals, the hundred Akṣauhiṇīs of soldiers gathered together playfully and fell (on their enemies).
51-53. On seeing the army overpowered and unnerved in that manner, goddess Nakulī (Mongoose) became furious. Riding on Garuḍa, she jumped into the fray. She had the lustre of the molten gold. She was born of the palate of Lalitā. The entire realm of speech and language constituted her features. She was endowed with adamantine teeth. She despatched her army towards Sarpiṇī.
54. Garuḍa whose elevated shoulders were occupied by her (goddess Nakulī) and who could toss even mountains with his wings, moved ahead in the battle ground like a mobile Sumeru.
55. On seeing the dreadful serpents born of Māyā of Sarpiṇī, Nakulī had her eyes turned red due to anger and she opened her mouth.
56. Thereupon, the tips of the thirtytwo teeth of goddess Śrīnakulīdevī turned into thirty-two crores of mongooses with golden lustre.
57. Cutting the groups of serpents of (demoness) Sarpiṇī into pieces by means of the crushing power of their curved teeth and neutralizing their poison, golden ichneumons capable of dispelling poison wandered here and there in the course of that dreadful war.
58. Raising up their ears and shaking up their hairs on account of excessive fury, the elated mongooses opened their mouths and bit the serpents.
59. For everyone of the illusory serpents there arose an ichneumon and it cut off the body (of the serpent) with the penetrating thrust of its sharp teeth.
60. With their tongues resembling tender sprouts, the mongooses began licking up the two corners of their mouths that had become red due to the drops of blood exuding from the bodies of serpents. Then they jumped about and leapt in the battle.
61. The excessively tremulous body of the serpents while being bitten by the mongooses quivered frequently along with, the coiled hoods.
62. In the course of the battle, the jewels stuck on to the weighty hoods of the serpents shone even after they had been bitten to death by the groups of mongooses.
63. With their coiled hoods shattered and forced out by the blows of the mongooses, the serpents appeared like the flames of fires of their own great treachery (mahādroha.)1
64. When the magical and illusory groups of serpents were thus broken into pieces by the sets of ichneumons Sarpiṇī became excessively angry.
65. After fighting a great battle with her, that goddess. Nakulī fixed the extremely ruthless Gāruḍa (having Garuḍa for its deity) missile to her arrow.
66. That Gāruḍa missile which illuminated the faces of849
the quarters through formidable flames entered the body of Sarpiṇī and absorbed and extinguished the Sarpamāyā.
67. With the destruction of the Māyā Power, Sarpiṇī got dissolved. On account of her destruction, the five excellent generals became furious.
68. That Sarpiṇī by means of whose strength those generals contemptuously disregarded all the Suras, was led to her death due to the prowess of mongooses (or of goddess Nakulī).
69. Hence, those generals became excessively furious on account of the loss of their powerful support. With a united effort, they showered goddess Nakull by means of multitudes of weapons.
70. Seated on her Garuḍa chariot, that heroine of the army fought with all the five though she was alone. With great deal of dexterity she showered weapons and missiles.
71. She showered and wielded thousands of missiles and weapons such as spears with sharp edges, pestles and javelins. With her adamantine teeth, she bit them in their weak and vulnerable vital parts.
72. Thereupon, the servants of the Daitya king yelled out dreadfully piteous cries of agony, as they were tortured by the mongooses of formidable power.
73. Some of the mongooses with blazing fury leaped from the sky with terrible shrieks and began biting the army of their enemies.
74-75. Some were bitten in their ears; others in their noses; still others were bitten on the tops of their heads. Some of the mongooses engaged in mutilating and disfiguring activities came and bit the backs (of the demons). Those enemies of gods assailed by the mongooses fell down maimed and mutilated in their bodies, with their coats of mail broken through. Due to great fright, they cast off all their weapons.
76. Some mongooses entered the open mouths of the enemies. They pulled at them as if they were bodies of serpents and bit the bottoms of their tongues.
77. Other mongooses entered the ears of the enemies of the Devas. Ichneumons of very small size entered the different pores of their bodies.
78. On observing his own armies assailed and cast into wretched condition by the mongooses, Karaṅka became angry.
79-80. The other extremely powerful and dexterous generals of the army showered volleys of arrows on every ichneumon like the clouds (showering waters). The arrows issuing forth from the mighty bows of the generals of the army of the Daityas came into violent clash with the tips of the teeth of ichneumons.
81-82. Fire issued forth from the adamantine teeth of ichneumons struck and wounded by hundreds of volleys of arrows of the generals.
The army of the ichneumons was thrashed and shattered by those numerous arrows with shining tips jointly and playfully discharged by the five generals.
With their bodies shattered and broken by the crores of arrows discharged here and there by the generals the mongooses surrounded Nakulī.
83. Thereupon, goddess Nakulī, the sole deity of speech and language, (identical with Sarasvatī) became very furious at the retreat of the mongooses.
84. She fixed a great missile named Akṣīṇanākula (undiminishing (unending mongoose) to her Śārṅga bow. The missile had faces (points) alt round and its tip was enveloped by flames of fire.
85-88. Mongooses, crores in number, issued forth from that missile. They had adamantine limbs, hairs and curved teeth. They were very swift. They had the intrinsic strength of thunderbolt. They moved ahead in a crowd. They were as terrible as numerous thunderbolts gathered together. They tore up the ground hurriedly with their adamantine claws. They appeared splendid with their eyes as lustrous as diamonds and other gems. The hissing sound they produced through their nostrils resembled that at the fall of thunderbolts. With the crores of their teeth, they pounded and crushed the army of the demons. Free from the blame of mischievousness, they displayed many kinds of exploits.
89. Wounded and ruined in every limb by those crores
of mighty mongooses as terrible as thunderbolt, the base Dānavas began to perish.
90-91. When the whole army that consisted of a hundred Akṣauhiṇīs (at the beginning) was struck down by the groups of ichneumons of adamantine power, the excellent generals found only themselves left behind. They were seized by great fright as well as anger. Drawing their bows, they fought more vigorously.
92. Fighting with them in various ways goddess Nakulī chopped off the hard head of Karaṅka by means of her sharp edged spear,
93. Flying up seated on Garuḍa, she cut off with her sword the heads of the other four enemies also of whom Kākavāśita was the chief.
94-95. On seeing such an ease and active dexterity of goddess Nakulī Śyāmalāmbikā honoured that deity of great intrinsic strength who destroyed the wicked Asuras. Śyāmāmbikā granted to her the status of being her own satellite deity.
96. Who is not pleased and delighted when extremely good qualities are observed?
The demons who escaped death became highly frightened. They sought refuge in Nakulī.
97-99. On seeing them she kindly said to them smilingly “Do not be afraid. Go and tell your king the detailed news of the war.”
On being sent by her thus they were delighted. They became afraid once again on seeing the battle-field. They immediately fled to the city of Śūnyaka.
On hearing the news from them, Bhaṇḍa became fierce on account of anger.
1. “When they were killed, the lord of Śūnyaka became blind with fury. Heaving a deep sigh, he spoke thus to Kuṭilākṣa with his mind agitated on account of his eagerness for war”.
2-3. “O gentle commander-in-chief; Sorrow has befallen us. Karaṅka and other generals who had been displaying the exploits of their arms and dispelling the pride of Devas through the magical power of Sarpiṇī, have been struck down by the magical power of that sinful deity.
4. We have seven generals beginning with Balāhaka. Send them to the battle-field as they have formidable power of arms.
5-7. Along with them despatch thirty Akṣauhiṇīs. They are devoted to the application of Māyā. They will smash and shatter the army of Lalitā. O, they will bring victory to us. They will surely come back to me. They are born of Kīkasā. The seven brothers, chief of whom is Balāhaka, possess vehement valour and power of exploits. They are always victorious. Certainly they will attain victory in the battle-field”.
8-11. On being told thus by the demon Bhaṇḍa, Kuṭilākṣa summoned the seven efficient and proud generals, the chief of whom was Balāhaka. They were Balāhaka, Sūcīmukha, Phālamukha, Vikarṇa, Vikaṭānana, Karālākṣa and Karaṭaka. All these seven were vigorous and mighty. After bowing down to Bhaṇḍāsura, these seven brothers, the sons of Kīkasā, went out of the city. They were extremely enthusiastic about the war. They were assisted and protected by one another.
12. The chiefs and the soldiers in the army consisting of thirty Akṣauhiṇīs followed them then, scraping the region of clouds through the numerous banners and flags,
13. The army was war-like and terrible. Stamping with their feet they (the soldiers) pressed down the earth. Through the columns of dust particles, they drank up every drop of ocean.
14. Through the sounds (beatings) of the different war-drums such as Bherī, Niḥsāṇas, Tampoṭṭas, Paṇavas and Ānakas, they rendered the entire universe full of qualities of the Ether (viz. sound) at every step.
15. Taking the army consisting of thirty Akṣauhiṇīs, the extremely proud sons of Kīkasā started as though to enter Viśva (the lord, i.e. to their death).
16. They were furious and hence they became red (in their face). Their armours were brightly illuminated by the suns’ disc. Their weapons and ornaments glittered. Their hairs were tied up above heads. Thus the generals moved ahead.
17-18. Formerly, these haughty demons had been despatched to suppress the seven worlds by the great demon Bhaṇḍa desirous of conquering the entire universe.
Having observed their great strength through that subjugation of the seven worlds, they were now sent by that wicked natured Daitya desirous of conquering the army of Lalitā.
19. They hastened to the battle ground waving weapons in their hands. With great fury they rushed towards the army of Śaktis.
20. With their loud shouts and shrieks they made the ten directions echo loudly. The proud Daityas (then) went to the place where the army of goddess was present.
21. The army of goddess Lalitā too was standing in readiness. It was dreadful on account of weapons. The soldiers turned towards the enemies displaying their ruthlessness by knitting their eyebrows.
22-23. Thousands of Śaktis joined the forces of Lalitā. Some had nooses, some iron clubs, others discuses, maces, sharp-edged javelins etc. Others had bows. These fierce Śaktis appeared to drink the ocean of Daityas.
24-25. The Dānavas threatened and taunted Śaktis thus and fought with them—“Come on, come on, O wicked sinful base woman! By adopting Māyā tricks, you delude only stupid fellows. We shall send you all today to the abode of the god of Death, by means of our highly terrific arrows resembling hissing serpents.”
26-27. A certain Śakti cut the neck of a leading Daitya by hitting with a sharp edged-spear. The blood gushing out \
from his neck flowed upwards. Numerous vultures hovered over it in a circle and perched upon it! The lustre of the umbrella of the god of death was enhanced by them.
28. A certain demon discharged a javelin in the course of the battle. A certain Śakti cut off his javelin with an arrow. The same arrow killed him too.
29. A certain Śakti riding on an elephant trained her elephant in the art of butting against mounds, on the broad chest of a wicked Daitya.
30. A certain Śakti suddenly struck in its forehead the elephant on which a soldier of the enemy was seated. She struck it with a sword and gave it the pleasure of heaven (i.e. killed it.)
31. With a discus hurled by means of her hand, a certain Śakti broke the bow of a certain Asura into two and thereby made two replicas of her eye-brows.
32. (Defective text) Another Śakti exterminated the enemies with sharp arrows and granted pleasure to her dagger in her own Romāli (A line of hair on the abdomen above the navel (i.e. the dagger was given rest).
33. With a blow of her mace, certain Śakti smashed the chariot wheel of her enemy and granted pleasure to her buttocks with it (i.e. scratched it with it).
34. With her fierce sword a certain Śakti cut off the pole of the chariot of a lordly Dānava and enhanced the pleasure of the earth.
35. The army of Śaktis infiltrated into the army of Daityas and the army of Daityas infiltrated into the army of Śaktis.
36. The close intermingling of Śaktis and the demons was like that of water and milk. During the time of fighting it confused both of them.
37. When the trunks and the tusks of the mad elephants of the Daityas were cut off by the swords of Śaktis they appeared like huge boars.
38-41. Thus a fight ensued which was dreadful even to the heroes. Cowards could not even remember about it within.
themselves. It was terrific even to terrible men. It was impassable due to the (incessant) exchange of weapons.
Balāhaka mounted on a huge vulture named Saṃhāragupta. Formerly it had risen out of fire. Its beak and other limbs were as sharp as a thunderbolt. Its staff-like shanks could be compared to the baton of Kāla (god of Death). It was of fierce valour and exploit. It was of grey colour like smoke. The movement of its wings was very dreadful. After riding on this vulture, the haughty Daitya fought in various ways. When it stretched its wings they extended to half a Krośa. It stood thus shrieking and howling with terrible sounds. Opening its beak that appeared like a fire-pit, it devoured soldiers in the army.
42. Samhāragupta the huge vulture of cruel eyes bore Balāhaka who kept the bow well drawn in the course of the battle.
43. Seated on the back of vulture with his body moving up and down, Balāhaka appeared like the Balāhaka cloud (at the time of dissolution) clinging to a Kūṭa mountain with wings.
44. The leading Daitya, Sūcīmukha mounted on his vehicle crow. The root of its wings was as sharp (hard) as needle. Riding on this he fought a hard battle.
45-47. It was elated and intoxicated. With its long beak, it resembled the peak of a mountain. It was very dreadful with its staff-like shanks having the size of the staff of the god of de ath. It was on a par with the cloud Puṣkarāvartaka. Its complexion was similar to the colour of mud. Its wings extended upto a Krośa. This crow of harsh cry mounted by Sūcīmukha smashed the great troop of Śaktis by pecking at them with its beak.
48. Then (the next general) Phālamukha took up a ploughshare as his weapon. Riding on a heron resembling a mountain, he shone brilliantly in the battle.
49. The leading Daitya named Vikarṇa, the extremely mighty general, rode on his vehicle the Bheruṇḍa bird and fought a fierce battle.
50. A fierce cock of extremely dreadful nature bore (the
general) named Vikaṭānana who had a lustrous sharp-edged spear for his weapon in the battle.
51. Surveying the army of Śaktis from the front with blazing eyes, and roaring loudly, the cock moved about making the hairs on its neck stand on their ends.
52. The sixth general named Karālākṣa was the weightiest and the most conspicuous. His loud cry was as harsh as the sound of thunderbolt. He moved ahead with a ghost for his vehicle.
He was intrepid due to his mastery of black magic practised in cremating grounds.
53-54. It was by repeating those Mantras that the ghost was formerly subdued by him and brought under his control. In the battle-field the ghost carried him on his back when goblins pervaded him.
The ghost had long arms. He kept his head bent down and the feet were kept wide apart. Assuming the form of a vehicle, the ghost bore Karālākṣa.
55-57. Another commander was Karaṭaka by name. He was the crest jewel of the army of Daityas. He pounded and smashed the army of Śaktis with a Vetāla (vampire) for his vehicle. The vampire had cruel ruthless eyes with a body a Yojana tall. This vampire was subdued by him and brought under his control by means of Mantras in the cremation ground. Directed by Daitya the vampire pounded and smashed the army of Śaktis.
Sitting on the shoulders of that excellent vampire, the Dānava fought with Śaktis in various ways.
58. Thus, these seven evil-souled haughty Dānavas, comparable to the seven oceans, harassed and tormented the soldiers of Śaktis there.
59. Formerly, these seven Daityas had propitiated the sun-god by means of penance. Boon had been granted to them by the sun-god who had been pleased with their penance.
60-61. “O sons of Kīkasā, O fortunate ones, I am delighted now by your penance. Welfare unto you all. Choose your boon”.
When the sun-god said thus, the sons of Kīkasā who had become emaciated due to penance, earnestly requested for an intractable boon like this.
62-65. “O Tapana (sun-god), you must be present in the cavities of our eyes during fights. With your intense heat and refulgence you must burn our antagonists. O lord, whenever you are present within our eyes, let everything that becomes the object of our vision be motionless. Viewed by our eyes, invigorated by your presence, the soldiers of our antagonists will become incapable of wielding their weapons. When the weapons are made motionless and blocked, O lord, by our vision alone, our immobilized enemies can be killed with great facility.”
66. This was the boon that they acquired formerly from the sun-god. With this boon granted to them, the sons of Kīkasā moved about in that battle-field with great haughtiness.
67. Looked at by them when eyes had been penetrated and occupied by the sun-god, the innumerable weapons of Śaktis became immobilized and they found their zeal (in war) futile.
68. When the missiles and weapons were blocked and immobilized by those seven sons of Kīkasā, of great inherent strength, Śaktis could not exert themselves.
69. Even when they exerted themselves they were overcome much by the immobilization of their weapons. So Śaktis heaved a deep sigh and sat quiet.
71. Those Śaktis who were deprived of their activity and who were prevented from using their weapons became perplexed and agitated on account of their arrows that could pierce even adamantine coats of mail.
72. The Śaktis whose bodies had been wounded and pierced by the numerous weapons of Daityas in the battle field appeared like the creepers of Kaṅkola with plenty of good sprouts.
73. All those Śaktis whose weapons were immobilized by them shrieked and wailed. Crying piteously, they resorted to goddess Lalitā.
74. Then, at the bidding of the goddess, the deity Tiraskaraṇikā (Magical veil), the body-guard of Daṇḍanāthā rose up in the arena of the battle.
75. That Mahāmāyā (great deity of magical powers) got into an aerial chariot named Tamolipta with doors all round and assured Śaktis about freedom from fear.
76-77. The deity was dark-complexioned like Tamāla tree. She wore a dark-coloured bodice (or armour). She was seated in the aerial chariot Tamolipta of dark colour, yoked with dark-coloured horses. She took up a twanging bow named Vāsantī Mohana. After roaring like a lion, she showered arrows furious like serpents.
78. The Daityas were unable to bear the arrows that had the form and features of black serpents, that resembled iron clubs at their lower ends and that charged with the missile Mohana.
79. The wicked ones, the chief of whom was Balāhaka, were being smashed and pounded by the arrows of Mahāmāyā here and there. They then became extremely furious.
80. Thereafter, at the bidding of Daṇḍanāthā, the deity, Mother Tiraskaraṇī discharged the great missile named Andha (Blinding one) amidst the group of enemies.
81. Those seven Daityas beginning with Balāhaka, who had been haughty on account of boon granted by the sun-god were wounded by the missile Anḍha and their eyes were covered as if with piece of cloth.
82. Their eyes were afflicted by the blinding arrows that were discharged from the bow Mahāmohana of the goddess Tiraskaraṇikā.
83. All those seven became blinded. They did not look at anything. In the absence of that vision, the immobilization of weapons came to an end.
84. Once again those (Śaktis) raised weapons in their hands roaring like lions. With a desire to kill Daityas, they made preparations for the battle.
85. They kept the deity Tiraskaraṇikā of great might in front of them. Due to the use of that good (effective) means, they became extremely delighted and fought.
86. “O Mother Tiraskarṇikā of exalted fortune well done, well done. You have appropriately screened off these wickeḍ-souled enemies.
87. You are the great medicinal herb for screening (blinding) the eyes of the wicked. This troop of Daityas has been blinded by you.
88. O deity, this task of the Devas has been perfectly carried out by you since you have brought a disaster among these Daityas who cannot be conquered by us.
89. Therefore, on hearing that it was by you alone that these seven great Asuras of wicked conduct have been killed, Lalitā will derive great satisfaction.
90. If this is done the deity Daṇḍinī will become pleased. Mantriṇī too of exalted fortune will surely get the greatest pleasure.
91. Hence, you alone, do kill these seven Daityas in the arena of battle. Raising up our weapons we shall destroy the entire army of these Daityas”.
92. On being told thus and encouraged by those Śaktis on account of their zeal for war (that deity Tiraskaraṇikā) proceeded towards the army of Balāhaka by means of the vehicle Tamolipta.
93. On seeing her advancing, those seven base Asuras immediately remembered the boon granted by the sun god.
94. Although the splendour of the sun entered their eyes, that destructive power within the eyes was overcome when the eyes had been covered by the prowess of Tiraskaraṇikā.
95. The great Asura Balāhaka had formerly been blind due to his pride on being granted the boon as well as on account of his power of weapons. He was blind due to anger also. Now he literally became blind on account of the missile (of the deity). Therefore, the deity Antardhidevatā (i.e. Tiraskaraṇikā) dragged him by his hairs and cut him off by means of her sword.
96. After cutting off, with an arrow, the head of his
vehicle vulture, the deity Tiraskaraṇikā proceeded towards Sūcīmukha.
97. After cutting off his hard head with a blow of her sharp-edged spear, she gradually killed the other five Daityas too.
98. The deity Antardhidevatā made a garland with the seven severed heads of the Daityas by joining one another by means of their own tresses. Wearing that garland round her neck she roared loudly.
99. In the height of their fury, Śaktis killed their army wholly and made many rivers of their blood flow.
100. What was done by mother Mahāmāyā was the greatest miracle there, due to the glorious act of covering up the eyes of generals beginning with Balāhaka.
101. A few who survived the killing became utterly confused and frightened. In their extreme agony, they sought shelter in the lord of Śūnyaka who himself was crying.
102. Those Daityas who survived began to praise Daṇḍinī and Mahāmāyā again and again. They were pleased because they were able to receive the graceful blessing glance from her.
103. The Śaktis who were there shook their heads in approbation saying “Well done, well done.” At every step they praised the deity Tiraskaraṇikā.
1. “Thereafter, on hearing the killing of those (Daityas) though they had the power of Penance, Bhaṇḍa, the great Asura, sighed deeply like the Lord of Black serpents.850
2. Desirous of victory in the battle, Bhaṇḍa of fierce haughtiness, called his brothers and took counsel with them in a solitary place.
3. The crown prince too in the company of Viṣaṅga, the younger brother, made obeisance to Bhaṇḍāsura and went to the counsel chamber in anger.
4. With his mind turbulently agitated (the lord of Daityas) held consultations with his very trustworthy ministers beginning with Kuṭilākṣa regarding the conquest of Lalitā.
5. “Alas! the downfall of Daityas (enemies of the Suras) is imminent. Powerful fate has begun to be indifferent now.
6. The heaven-dwellers used to run away even at the very mention of the names of my servants. This adverse calamity has befallen such great men as we were.
7. Durdhātā (wicked fate) and the inevitable future convert a strong man into a eunuch, a rich man into a poor man and a man of longevity into one without long life.
8. Where (how powerful) is the intrinsic strength of our arms? Where is woman, the wicked Lalitā? This cruel decision has been arrived at by Fate suddenly and unexpectedly.
9. The generals who had become excessively aggressive on account of Māyā of Sarpiṇī, have been struck down in the battle ground by her whose heroism is of extraordinary nature.
10. If a woman who possesses unrestricted pride thus and who makes use of Māyā strikes at us, fie upon our strength earned by the use of powerful arms.'
11. My tongue feels ashamed to (have been compelled to) speak of this context. Should a woman of wicked pride suppress and smash my army?
12-13. Hence, in this connection, let endeavour be made for cutting off her roots. Her activity has been understood by me through spies. That woman of great strength stays behind all the armies. The army consisting of horses, elephants, chariots etc. is moving in front.
14. In this very opportune moment make an arrangement for someone to attack her from the rear. Perhaps Viṣaṅga may be competent enough to carry out this task of attacking her from the rear.
15. Let fifteen generals who had proudly served in many battles and who are genuinely proud of their rich experience as veterans, go along with him with earnest desire for war.
16. She has not many attendants in the back. She is perhaps guarded by a few. For that very same reason, she can easily be taken captive.
17. Hence, O Viṣaṅga, make an elaborate preparation and be aggressively proud of it. Carry out the attack from the rear, very cautiously and secretly.
18. Only a limited number of soldiers need accompany you. But let some valorous generals proud of their conquest of the guardians of cardinal points come with you fully equipped.
19. Let fifteen Akṣauhiṇīs of soldiers proceed ahead (in the usual manner). But in a disguise, you pounce upon that wicked woman and kill her.
20-25a. She alone is the greatest root cause of all Śaktis. If she is exterminated along with the roots the entire troop of Śaktis will perish like the cluster of leaves of a lotus in the water when the bulbous root at the bottom is cut off.
A brilliant chariot is moving on behind all other chariots. The body of. that chariot is ten Yojanas in height. A great umbrella studded with pearls shines above all. It carries in it four Cāmaras frequently moved to and fro. Its lofty flag staffs scrape the region of clouds. That wicked fawn-eyed woman is coming in that chariot. After finding her out by means of these signs, you quietly pounce upon her. Defeat that woman of evil conduct. Drag her by the tresses and smash her.
25b-29. When the army of great intrinsic strength has proceeded ahead, that woman guarded by only women will soon come under your control.
Listen to the names of generals who shall assist you and whose duty it is to help you in the war, without any lethargy.
The first one is Madanaka by name. Dīrghajihva is the second. Then the following:
Humbaka, Hulumulla, Kalkaśa, (v.l. Karkaśa), Kalkivāhana, Pulkasa, Puṇḍraketu, Caṇḍabāhu, Kukkura, Jambukākṣa, Jṛmbhaṇa, Tīkṣṇaśṛṅga, Trikaṇṭaka, Candragupta, (v.l. Caturgupta in Supra 21.80). These are the fifteen generals mentioned.
30. These generals of great strength, begṃning with Madana, will come with you. Each of them will have an Akṣauhiṇī (of army) with him.
31. Carry out this attack from the rear by doing everything in closely guarded secret, so that the enemy’s camp does not understand your movement.
32. In this matter you adopt the maturity (of experience) of great men. O Viṣaṅga, you will attain excellent victory”.
33. After the work of deliberation was thus completed, Dānava Bhaṇḍa with many wicked ministers despatched Viṣaṅga well guarded by the generals.
34. Then, when the younger brother of the crowned prince began an attempt to attack from the rear on Śrī Lalitā Devī, the sun came to the mountain of setting.
35. When the first day of the war was over, the first day that was terrifying to all the worlds, darkness set in with a desire to drive it out.1
36. A dense darkness that had smoke-like colour like that had the lustre of the body of a wild Boar and that had the splendour of the blue throat of a peacock spread everywhere.
37-42a. It was as if rolled into a lump among the bushes; it seemed to run through the joints; it appeared to come out from thousands of crevices of the earth; it appeared to come out densely from the caves of mountains; whenever at any place the light of lamps spread it appeared to act like a coward; it was given support as it were in the lustre of the blue lotus on the ears of women; it seemed to have combined together in the mature elephants of the quarters as well as in collyrium; it appeared to have secured the friendship of the shining verdant meadows; it appeared to have the loving embrace of851
glittering swords; it appeared to have secretly penetrated the thickly grown trees of the forest. Gradually the dense darkness increased and spread everywhere. The entire universe was enveloped by ḍarkness that appeared to have the lustre of thé blue bodice and jacket of the woman (in the from of) night.
42b-46a. To the wicked Asuras, the night time (is favourable as it) contributes their increase in strength, as their skill in the use of Māyā is enhanced in it.
When the assemblage of ḍarkness increases like the splendour of polished swords, the army was deployed (into action by the highly powerful Viṣaṅga).
The generals beginning with Damana put on dark-coloured coats of mail. They wore dark-coloured turbans. All their equipments were ḍark-coloured. It seemed as if they became one with dense darkness. They went behind Viṣaṅga after he had made obeisance to the elder brother.
46b-50a. He was desirous of conquering Maheśvarī (the great goddess). He put on round his chest the armour named Meghaḍambaraka [Meghadambaraka?]. His dress and accoutrement were fitted for the nocturnal battle. In the same manner, the entire army too had dark-coloured armour and other things.
No Dundubhi was sounded. The roaring rumbling sound of the Mardala was not heard. The sound of Paṇavas, Ānakas and Bherīs did not rise up. Enveloped in darkness, they proceeded ahead with concealed movements that could not be seen by the enemies. They had taken their swords out of their scabbards.
50b-54. Through the northern path they surrounded the army of Lalitā that was proceeding towards the west. They then resorted to the eastern part. They proceeded ahead slowly and cautiously at every step without making any noise even in breathiṅg. Taking their steps very slowly, they went back once again in the direction of the city. There they pointed out the army of Lalitā to their own people who asked about it. For the purpose of attacking the rear, Dānavas returned quietly with the armours covering their bodies. They saw the lofty chariot Cakrarāja that resembled the mountains Meru and Mandara and was surrounded by the excessively refulgent Śaktis.
55-56. There (he saw) the goddess in the excellent chariot staying under the umbrella studded with pearls. She resembled a thousand suns (in refulgence). She was seated facing the west. She was being served by Kāmeśvarī and other “Nityā” deities who had the same affluence as she herself, through pleasant conversations and other pastimes in their excellent chariot.
57-58. She was eagerly and joyously looking at the great army proceeding ahead. Viṣaṅga considered that lady who had been preparing for an extra-ordinary battle in such circumstances (as mentioned before) as the goddess herself. That wicked-souled Daitya attacked the rear of that leading Chariot with his soldiers.
59. It was there that the encircling army of Śaktis beginning with Aṇimā (potency of assuming minute form) and hundreds of soldiers beginning with Aṇimā made a great tumultuous sound.
60-65. The Dānavas of great inherent strength started war in diverse ways smashing (the army of Lalitā) by means of sharp-edged spears, hammers, javelins hurled with hands, Bhuśuṇḍis (a sort of missile) and through spears named Śaktis the blows from which were as ruthless as those of thunderbolt. The group of Śaktis seated in that chariot became suddenly excited and agitated when their enthusiasm for the battle was suddenly upset, when their bodies were afflicted by adverse circumstances. By that time the demons had come and occupied the ninth step of the leading chariot Cakranātha. With invisible weapons called Vipāṭas they began to split and tear.
The troop of Śaktis was caught in a difficult situation. Their vulnerable points were wounded when the armours were hit and split by the arrows of Dānavas whose forms were hidden by darkness and whose weapons and coats of mail were invisible. Hence the troop of Śaktis lamented before Lalitā. A great fear beset them as before.
66-68. On hearing about this, Lalitā became furious. In the meantime Bhaṇḍa who was fierce as well as efficient in secret manoeuvres, sent Kuṭilākṣa of great prowess along with
ten Akṣauhiṇīs of soldiers to the battle-field for destroying the army of Lalitā. Kuṭilākṣa fought a great battle in such a way that the army proceeding ahead could not return on hearing the tumultuous sound from behind.
69-70. Thus, the battle was two-sided both in the rear as well as in front. There was a great chaotic and tumultuous sound int the army of Śaktis. The Daityas who are powerful at night were enveloped in darkness and were highly haughty, brought about a great deal of disorder in the camp of the goddess.
71. Crores and crores of enemies (of Dānavas) fell down, after being girt and bound by evil-souled Viṣaṅga, the generals beginning with Madana (Damana) and the excellent soldiers,
72. The chariot Cakrarāja encircled by the volleys of arrows and (hundreds of other) missiles of Daityas shone like a lordly mountain surrounded by flights of cranes.
73. An arrow discharged by the vicious-souled Viṣaṅga who had occupied the lowest step (of the chariot) shattered the royal fan of the goddess.
74. When the troops of Śaktis became bewildered by this accidental mishap, the Nityā deities, the chief of whom was Kāmeśvarī became excessively furious.
75. On observing the lotus-like face of Śrīdevī marked by the brows knitted slightly, the Nityā deities became greatly worried and exerted themselves all the more.
76. These Nityā deities were Kālasvarūpiṇīs (having time units for their forms). Everone of them had a Tithi (Lunar day) for her physical form. On seeing the fury of the empress, they exerted themselves for the fight.
77. They bowed to the goddess the great queen of great dignity and magnificence. With their voice choked on account of their eagerness for fighting that had risen in them suddenly they spoke.
78-79. Tithinityā deities said:
“O Empress, O goddess of the Devas, cowardly and vicious Daityas eagerly devoted to Māyā and deceit are prepang to attack your army sent ahead and guarded well
by great Śaktis beginning with Daṇḍinī, Mantranāthā and others. By attacking from the rear they are pressing hard the excellent chariot.
80. Hence, we shall suppress the pride of the enemies of gods who have concealed their bodies behind darkness. Just observe it for a few moments.
81. There are two Nityā deities: one Vahnivāsinī, the other Jvālāmālinī. In the battle with the light kindled by them both, Daityas will be clearly seen by us.
82. After suppressing the pride of these Daityas engaged in attacking from the rear, we shall immediately return, to serve the lotus-like feet of (Your Highness). Command us, O great queen for the suppression of vicious fellows”.
83-84. When this was submitted by the Nityā deities, she said, “Let it be so”. Then the deity Nityā named Kāmeśvarī bowed to goddess Lalitā. It was she who was sent by them to kill those Daityas of evil conduct who were bent upon fraudulentine war. She assumed a face reddened due to anger and blazing like the rising sun. She kept her bow ready drawn and said.
85. “O sinful fellows, stop. You are engaged in fraudulent war after getting the help of darkness. I shall cut you off”.
86. She taunted them thus. After extracting arrows from the quiver, she stepped down (from the last rung) while her movement faltered a little due to anger.
87. Other Nityā deities too moved on, such as Bhagamālā and others. They had bows in their hands. They too got down from the step.
88. The Nityā deities Jvālāmālinī and Vahnivāsinī got ready for the battle. They brightened the battle field by means of their refulgence.
89. When the area of the battle was thus illuminated, the wicked Dānavas became excessively furious as their bodies, could be seen clearly.
90. Those fifteen Nityā deities beginning with Kāmeśvarī
with weapons in their hands and roaring like Hons smashed Daityas easily as though in a play.
91. There in the battle-field a great tumultuous sound arose as though the waves of the ocean were lashing at the shores, when it was stirred by the Mandara mountain (while churning for Amṛta).
92. Those Nityā deities drew their Prāṇakodaṇḍas (life-breath-bow). With their arms where bangles were moving to and fro they commenced a dreadful war.
93. The battle thus went on for three Yāmas (watches; one Yāma—three hours). The Akṣauhiṇīs were killed by the sharp arrows of Nityā deities.
94-97. At first with her arrows Kāmeśī killed the the wicked Damana (Madana). Bhagamālā tore up the general Dīrghajihva. The deities Nityaklinnā and Bheruṇḍā killed Humbeka and Hulumallaka (v.l. Halamulluñca supra
III.iv.22-79). Vahnivāsā killed Kaklasa (v.L Karkaśa) with her sharp arrows. With her arrows Mahāvajreśvarī split up Kekivāhana (v.l. Kalkivāhana). Śivadūtī sent Pulkasa to the abode of Yama (god of Death). Tvaritā tore asunder Puṇḍraketu with mighty arms. The Nityā deity Kulasundarī killed Caṇḍabāhu and Kukkura.
98. Nīlapatākā and Vijayā proud of their victory made a sacrificial offering of Jambhaṇa in the battle-field. The Nityā deity Sarvamaṅgalikā chopped off Tīkṣṇaśṛṅga. The Nityā deity Jvālāmālinī killed the terrible Trikarṇaka (i.e. Trikaṇṭaka).
99-101. Citrā killed Candragupta (v.l. Caturguptu) of great evil conduct.
When all the wicked generals had been killed, Viṣaṅga became extremely angry. The powerful Daitya moved ahead. When only two ghaṭis remained of the last Yāma of the night for two Ghaṭikās that vicious fellow fought with the Nityās. In view of the impossibility of victory he wished to run away.
102. Viṣaṇga’s armour was split by the sharp arrows issuing from the bow drawn by the hand of Kāmeśvarī. He
became bewildered in his mind very much. He fled along with the soldiers who survived killing.
103. This wicked Dānava was not killed by them because he was to be killed only by Daṇḍanāthā’s arrow, the refulgence of which was like that of the staff of Kāla.
104. When the wicked Viṣaṅga, the brother of Bhaṇḍa fled, the night too dawned. All the cardinal points became bright.
105. “It is not proper to chase a warrior who flees from the battle-field”. Thinking thus, the Nityā deities refrained from fighting at that time.
106. The Nityā deities who were proud of their victory and whose bodies were drenched in blood oozing from the wounds made by the weapons of Daityas, bowed down to goddess Śrīlalitā.
107-109. Thus a great terrifying battle took place there at night. On hearing the news the great queen looked at the forms of Nityā deities wounded by the weapons. She glanced at them with her merciful side-glance. By that mere glance all the wounds were healed. Lalitā became pleased with the exploits of Nityā deities.
1. “Even the mighty Kuṭilākṣa who was accompanied by an army of ten Akṣauhiṇīs was utterly defeated in the battle by the sharp arrows of Daṇḍanāthā and he fled from the field. The army consisting of ten Akṣauhiṇīs was destroyed by her at night.
2. On hearing this news Bhaṇḍa became bewildered.
On hearing about the fraudulent battle of the wicked demons during the night, Mantriṇī and Daṇḍanāthā became dejected.
3. “Alas a great calamity had befallen the goddess through Daityas. Shallow-minded that we were we had gone very far ahead.
4. Proper defence of prominent chariot Mahācakra had not been provided for through soldiers. Availing of this opportunity, damage has been effected by the wicked demons during the night.
5-6. We must reflect on this point—“What happened there? Was the battle fought by our lady? Did the other Śaktis fight with the great Asuras? What should be done now? What does the great goddess think?”
7. On being agitated by these doubts and fears, Daṇḍanāthā and others proceeded towards Lalitā, keeping Mantriṇī in front of them.
8. When the night dawned, all those honoured generals of the troops of Śaktis came and stood around the leading chariot.
9. Mantriṇī and Daṇḍanāyikā got down from their vehicles, placed the army beneath and they themselves ascended the chariot (of the goddess).
10-11. By means of hurried paces, they climbed up those nine steps. They were (duly honoured) and informed by Śaktis stationed on the different steps. Mantriṇī and Daṇḍanāyikā approached the great queen. With the eight limbs touching the ground (i.e. by prostrating before the goddess), they submitted to the goddess thus:—
12. “O Ambikā, we heard that a great calamity took place. Harm has been caused by the wicked Daityas by a fraudulent battle.
13. That vicious fellow of evil conduct is afraid of an open battle. He desires to achieve victory by deceitful means.
14. Fortunately, the arrows etc. of the vicious demons have not touched the person of our lady. Hence he is alive.
15. O great queen, it is by seeking the sole support of your majesty’s feet that all of us live and achieve what we desire.
16. Hence, it is our duty to defend the person of Your Majesty. The prominent Daityas are experts in the use of
Māyā. In this connection let the deliberations and consultations be held.
17. The base Dānavas beginning with Bhaṇḍa should be defeated during the period of their misery. (Henceforth) they shall not be able to cany on fraudulent war nor shall they penetrate this army.
18. For that purpose an enormous camp hundred Yojanas in extent should be built on the southern side of the mountain Mahendra.
19-22. Let a rampart of blazing fire be made for defence. For suppressing the haughtiness of the enemy, let the intervening space of our camp site be made a hundred Yojanas in length. The gate of the rampart wall of fire should be in the south because Śūnyaka the city of the enemies is situated in the southern region. Many attendants should be employed at the entrance. They should be armed and be ready to stop those who go in or come out. Only those who are always active, who are ready to forego sleep and who are never idle should be engaged.
23-24. In case it is arranged in this manner, the fraudulent attack designed to be carried out by our enemies, the wicked (demons), will be impossible. They cannot make a major surprise attack during untimely hours such as dusks, mid-nights etc., If not, the evil-minded Daityas who adopt many Māyā-tactics will strike the entire great army like robbers who plunder everything before our eyes”.
25. After hearing these words of Mantriṇī and Daṇḍanāthā, Lalitā spoke thus, shedding pearls, as it were, by means of the white sparkles of the teeth.
26. “This counsel of your is the result of a very good deliberation and a fine intelligence. This is the path of shrewd and wise people. This is the ancient and eternal policy.
27. It is only after making proper arrangement for the defence of one’s own army by adopting strong measures that the offensive against the enemy’s forces should be undertaken by the leading persons who wish to attain victory.”
28. After saying thus to Mantriṇī and Daṇḍanāthā that goddess Lalitā called the Nityā deity Jvālāmālini and spoke hus.
29. “O dear one, you have the form of fire. Your features are fiery flames. Let the defence of this great army be provided for by you.
30. After encircling the ground to the extent of a hundred Yojanas assume the form of a fiery flame thirty Yojanas in height.
31. Leaving an opening of a Yojana retain your blazing body elsewhere. Having adopted the nature of a fiery flame protect the entire army”.
32. After saying this to the Nityā deity Jvālāmālinikā, Lalitā the goddess attempted to proceed to the northern region of the Mahendra.
33. That Nityā deity who had the eternal features of blazing fiery flames and who presided over the Caturdaśī (fourteenth) Lunar day said “So be it” and bowed down to her.
34. As directed by her alone before, the region of ground having the Mahendra mountain to its north (see verse 18) was encircled (by the Nityā deity who) blazed in the form of a fiery enclosure.
35-36. (The Nityā deity) had the features of a garland of fiery flames or the Ketakī flowers forming a circle in the sky.
By entering the enormously spacious enclosure, the army of Daṇḍanāthā, the army of Mantrināthā and the large army of other great Śaktis also became liberated from fatigue and shone well.
37-40. Daṇḍinī placed the leading chariot Rājacakraratha in the middle. She placed her own chariot on the left side. On the right side she placed the chariot of Śyāmalā. On the back she placed Sampadīśī and in the front Hayāsanā. After placing (different persons) all round Cakrarājaratha, she stationed at the entrance the deity named Stambhinī who appeared fierce with a blazing staff for her weapon and who was accompanied by twenty Akṣauhiṇīs of soldiers. This deity of Daṇḍanāthā is well known as Vighnadevī also.
After arranging for the complete defence of the camp, when the sun had risen well up in the sky, the deity Potriṇī resorted to war once again.
41. Thereupon, making a great deal of tumultuous shout and uproar, the great army of Śaktis set out from the fiery enclosure through the opening.
42. On hearing that the interior of the camp of Lalitā had been well guarded thus, Bhaṇḍa, the ferocious Dānava, felt the fever of great indignation all over again.
43-45. He had consultation once again with Kuṭilākṣa and others, with Viṣaṅga and Viśukra as well as with his own sons. In order to carry on the battle in one extensive onslaught, that fierce Dānava Bhaṇḍa called his sons Caturbāhu and others who resembled the four oceans and who were efficient in all activities connected with war. Blazing with fierce fury, he sent them to the battle front.
46. His sons thirty in number, were mighty, with huge bodies. I shall mention their names, O Pot-born sage, listen.
4-7-50. They were Caturbāhu, Cakorākṣa, the third one Catuśśiras, Vajraghoṣa, Ūrdhvakeśa, Mahākāya (Mahāmāya in III. iv. 21. 13), Mahāhanu, Makhaśatru, Makhaskandī, Siṃhaghoṣa, Sirālaka1, Laḍuna, Paṭṭasena, Purājit, Pūrvamāraka, Svargaśatru, Svargabala, Durgākhya (i.e. one named Durga), Svargakaṇṭaka, Atimāya, Bṛhanmāya and the powerful Upamāya.
These were the haughty evil-minded sons of Daitya, Bhaṇḍa. They had vigorous physical bodies and heroism on a par with their father.
51. After coming they devoutly saluted the feet of Bhaṇḍa. Glancing at them with delighted eyes, that Dānava the destroyer of his own family, spoke these words gravely.
52. “O! my sons, who can be equal to you on the Earth? It is with your help alone that the universe was formerly conquered by me.
53. In the course of the battle, you have furiously pulled the tresses of (devas such as) Śakra, Agni, Yama, Nirṛti and Varuṇa.852
54. You know (how to wield) all kinds of missiles and weapons. But, even when you all are wakeful and alert, this-deprivation has befallen our family.
55. A certain way-ward and naughty woman, who employs Māyā tactics and who is foolishly proud about (her capacity for) fighting and is accompanied by many women on a par with herself, is harassing us.
56. Therefore, you should certainly bring her under your control in the course of battle. She should be captured alive by you who are equipped with blazing weapons.
57. There is impropriety in sending you all against one woman despite the fact that you are blind with immeasurable fury. Still this is how fate works.
58. Please endure this one thing contrary to your heroism and glory”.
After saying thus, Bhaṇḍa, the leading Daitya, despatched them to the battlefield. In order to assist them he sent two hundred Akṣauhiṇīs of soldiers too.
59. Being the Tilakas (the sacred mark on the forehead) on the face of (the lady in the form of) the army consisting of two hundred Akṣauhiṇīs, they (the sons of Bhaṇḍa) went out from their abode with arms in their hands and their brows well-knitted in anger and frown.
60. At the departure of the sons of Bhaṇḍa the earth quaked. There were many evil portentous phenomena. The universe became excessively frightened.
61. As the princes went along the streets in their vehicles, the elderly women of the city showered those princes of great strength with fried grains.
62. The bards and the panegyrists eulogised the princes. The ladies of the city performed the rite of ceremonious waving of lights as a mark of good wishes at every door.
63. When they set off, the earth appeared as though it was being split; it seemed as though the sky was being dragged and it looked as though the sea was being churned up and revolving.
64. Taking with them an army consisting of two hundred
Akṣauhiṇīs of soldiers, the sons of Bhaṇḍa set out from the city with faces rendered cruel on account of eyebrows raised in anger.
65-67. They boastingly said to one another—“In the course of the battle we shall devour the armies of Śaktis in a moment. With sharp arrows we shall reduce their weapons to powder. With our vehement violence and velocity, we shall suppress the enclosure of fiery rampart wall. We shall quickly arrest and capture that vainly proud and foolish Lalitā”. They swaggered thus to one another by loudly proclaiming heroic boasts. The sons of Bhaṇḍa thus approached the enclosure of fiery rampart.
68. Blinded by youthfulness and arrogance, with their power of vision all but restrained and with eyebrows lifted up crookedly, they made loud noise like the roar of a lion.
69. It seemed as if the whole cosmic egg was being split by it, because it had great impetuosity and the velocity of the terrible thundering of clouds at the time of world-dissolution.
70. The outcome of this loud sound that had not been experienced before excited and stirred up the ears and the minds of Śaktis.
71. After coming they made a great uproar through their soldiers and discharged different weapons that increased the splendour of aerial chariots.
72. On hearing that the sons of Daitya Bhaṇḍa the chief of whom was Caturbāhu had come for the purpose of fighting, Bālā (the daughter of Lalitā) showed interest in it.
73-77a. She was the daughter of Lalitā Devi.1 She always stayed near the goddess. She was worthy of being worshipped by all Śaktis. She was an adept in martial feats and exploits. Her form and features were like those of Lalitā. She was always like a nine year old girl yet she was a great853
mine of all lores. Her body was like the rising sun. Her creeper-like slender body was in complexion. She was perpetually present near the foot-rest of the great queen. She was at it were the vital breath of the goddess moving externally. She was her fourth eye. She became furious and thought thus: “I shall immediately kill those sons of Bhaṇḍa who have come here”. After making up her mind thus, Bālāmbā submitted to the great queen.
77b-80. “Mother, the sons of Bhaṇḍa, the great Daitya, have come to fight. I wish to fight with them. I am interested in this because I am a young girl. My arms throb with an itching sensation for war. This is my playful activity. It should not be curbed by your orders of prohibition. Indeed I am a girl loving toys and playful pastimes. By this play of fighting for a moment, I shall become delighted mentally.”
On being requested thus the goddess replied to Kumārikā.
81-83. “Dear child, your limbs are very tender and soft. You are only nine years old. This is your first step and performance. Your training in warfare is fresh and recent. You are my only daughter. Without you, my breathing activity does not go on even for a moment. You are my very vital breath. Do not go in for the great war. We have Daṇḍinī, Mantriṇī and crores of other Śaktis for fighting. Dear child, why do you commit this blunder?”
84-85. Although prevented thus by Śrī Lalitādevī, the girl was overcome by adolescent curiosity. She requested once again for permission to fight. On observing her stead-fast decision, Śrīlalitā, the mother, granted her permission after closely clasping her in her arms.
86. She took off one of her armours and gave it to her. From her weapons she gave her the requisite weapons and seat her off.
87. Kumārikā (the virgin goddess) got into the covered palanquin that had been extracted by the great queen from the staff of her bow and to which hundreds of swans were yoked for drawing.
88. When she (the girl) was set out for the battle, the
deities stationed on all the steps bowed down to her with palms joined in reverence and held their swords erect.
89. Being saluted by them, she got down from the excellent chariot Cakrarājaratha and entered the army stationed at the bottom.
90. On seeing the girl red-faced in fury coming on, Mantriṇī and Daṇḍanāthā were frightened. They said these words:
91-93. “Why, O princess, have you actively engaged yourself in battle? Why are you suddenly despatched to the war front by the great queen herself? When the soldiers are present and ready, this is not proper. Since you, O girl, are the personified life of Śrīdevī, recede from your enthusiastic participation in war. We are making obeisance to you”.
Though earnestly requested by them, she moved on steadfast in her decision.
94. Mantriṇī and Daṇḍanāyikā were immensely surprised. They went along with her on either side in order to guard her.
95. Followed by both of them along with plenty of soldiers, Kumārikā went out through the opening in the fiery enclosure.
96. Seated in her covered palanquin, she accepted and acknowledged the series of palms joined in reverence by way of obeisance of the armies of Śaktis along with their leaders.
97-98. That virgin, the suppressor of enemies, rushed at the wicked sons of Bhaṇḍa. She had no private and local army. The entire army of Lalitā became her own army. Then commenced the war where haughtiness and feats of exploits were displayed.
99-100. The Virgin showered volleys of arrows on the leading Daityas. The fight that the daughter of the great queen fought with the sons of Asura Bhaṇḍa was a thing covetable to both Suras and Asuras. On seeing that nine year old girl discharging volleys of arrows seated within the palanquin, Daitya princes became surprised very much.
101. The female attendants moving up and down every moment informed the great queen about the magnificent fight carried on by the girl.
102. Mantriṇī and Daṇḍanāthā remained there as silent onlookers but they never left her in the course of the battle.
103. Though the virgin had only one single physical form she appeared differently to each one of those sons of Daitya like a series of reflections of the sun.
104-107. Her face was red with anger like the red lotus. With fire-crested arrows she hit and pierced the vulnerable and vital parts of their bodies. Along with the different kinds of shouts of “Well done” of the heaven-dwellers who stood watching in the firmament, Mantriṇī and Daṇḍanāthā too gave expression to their surprise. Being praised thus by these, the active and agile virgin went on fighting. By discharging miraculous missiles and counter missiles, she hit and injured all of them and exhibited her strength during the second day of the battle.
108. By discharging the Nārāyaṇa missile, the daughter of the great queen reduced the army consisting of two hundred Akṣauhiṇīs to ashes within a. trice.
109. By the destruction of the Akṣauhiṇīs within a short while, they became furious. Drawing their big bows fully, they rushed in a body with ease.
110. Thereupon, a tumultuous and chaotic sound rose from the midst of Śaktis and the heaven-ḍwellers. That virgin then discharged thirty arrows simultaneously.
111. The heads of all thirty sons of Bhaṇḍa were struck down by the thirty arrows with crescent-shaped tips, discharged by her with great dexterity.
112. When the sons of Bhaṇḍa attained the abode of the god of death thus, those celestials standing in the sky were surprised very much. They showered flowers.
113. That daughter of the great queen who had killed the armies of Asuras was very joyfully embraced by Mantriṇī and Daṇḍanāthā.
114. With shouts of‘well done’ proclaiming her victory and increasing in their brilliance, due to her feats of exploits, the dancing Śaktis made uproarious sounds exciting the three worlds.
115-117. The leading generals of Śaktis with Daṇḍ-
anāthā at the head of them all, went up in order to report that wonderful performance to the great queen.
On hearing about the praises of the excellent work of the arms of her daughter, submitted by them, goddess Lalitāmbikā derived great pleasure.
The entire troop of Śaktis became excessively surprised at her exploits never observed before among Devas.
1. When the sons were killed, that leader of the Daityas thought that the ruin of the whole family had set in. He was over-whelmed with the fire of grief and lamented.
2. “Alas my sons, of liberal qualities. O my sons devoted solely to me. O my sons instilling nectar into my eyes. Alas! my sons, the cause of my flourishing family.
3. You were eager to break the pride of all excellent Suras, O my sons! You were like the god of love enchanting the minds of all damsels of Suras.
4. Do reply unto me! Do bounce into and dance in my lap. Why have you forsaken this your father now? Why have you gone in search of happiness (elsewhere)?
5. O my sons, without you, my kingdoms do not appear splendid. My abodes are empty and void! My royal council-chamber is void without you;854
6. O dejected ones (?), how were you all wholly killed? How did that wicked woman abruptly kill in the battle all of you, the prowess of whose mighty arms could not be challenged and who are, as it were, the sprouts of my family?
7-9. All my happiness is ruined! Hereafter, as the family has decayed, adventuresome nature and happiness too have decayed. It was through the merits of my previous births that I obtained you all. But today you all have been destroyed. So I too am ruined. Alas! my sons, I am doomed. I am caught in adversity! I am unfortunate, O my sons!”
Thus he lamented, shedding profuse tears out of grief. With his tresses left dishevelled, he began to grumble and babble. With a broken heart, he fell into a swoon and dropped down from his royal seat.
10. Viśukra, Viṣaṅga and Kuṭilākṣa consoled Bhaṇḍa, in the assembly chamber (by emphasizing) on the crooked workings of fate.
11. “O lord, have you become a victim of sorrow like an ordinary uncultured fellow? You are lamenting over your sons who have courted death in the great battle.
12. This is the righteous and eternal path laid down in the case of heroes; if they meet with deserved death, their death in the battle should not be bewailed.
13. But it is this alone that torments the mind like a painful dart for destruction, that a woman comes suddenly and kills excellent soldiers in the battle”.
14. When this was addressed by that Daitya, the sorrow for his sons was eschewed by Bhaṇḍa and an anger like the fierce fire of Death was assumed by him.
15. He suddenly drew his Yama-like fierce sword from its scabbard. Keeping his pair of eyes distended, he shone brilliantly with his splendour.
16-17. “Now itself I shall hack down that wicked woman to pieces with this sword and shall strenuously leap into the battle along with my kinsmen”—saying thus in faltering words due to anger, he began to hiss like a serpent.
He stood up, shook his sword and moved on like a person excessively intoxicated.
18. All the leading Dānavas became bewildered. They restrained him and uttered these scathing words against Lalitā, due to great anger.
19. “For that purpose, O lord, this flurried agitation need not be evinced by you. We shall carry on war enthusiastically along with our army.
20. At your slightest behest we are capable of subjugating and suppressing the entire universe violently. What then, with regard to that stupid woman?
21. Shall we quaff of the seven oceans? Or shall we smash the mountains to smithereens? Or shall we twin the three worlds upside down?
22. Shall we massacre all Suras? Shall we split their abodes? Shall we crush and pound the guardians of quarters? Give us permission and command us, O highly intelligent one”.
23. After hearing this utterance full of haughtiness and pride, the furious Daitya spoke these words with his eyes turned red due to wrath.
24. “O Viśukra, you go to the camp of the enemy with your body concealed by means of Māyā and operate the great Yantra (mystical diagram) Jayavighna”1
25. On hearing his words Viśukra went towards the army of Lalitā in great fury, with his body concealed by means of Māyā.
26. Even as he was getting ready to go, the sun set making the faces of cardinal points red by the collection of rays diffused in all directions.
27. Sandhyā (Dusk) was full of Anurāga (Love, red colour). She followed the sun as he went away (i.e. set). She appeared855
to be eager to indulge in sexual dalliance in the bowers of the nether world.
28. As the sun dropped into the western ocean with great rapidity, water rose up in a great splash due to the contact with his body. The drops of water so raised shone as stars in the sky.
29. Then a dense darkness as black as collyrium set in. It appeared to make his Savarṇa (a man of the same caste, having the same colour) the evil-minded sword meaningful (i.e. purposeful).
30. Seated in his magical chariot and concealed and enveloped in thick gloom, the rogue reached the camp of Lalitā in an invisible form.
31. After going there, the evil-minded Daitya sāw the circular fiery enclosure extending to a hundred Yojanas and blazing brilliantly.
32. He went round the enclosure and obtaining an opportunity came near the southern door. The haughty fellow thought for a moment.
33. There, at the entrance, he saw guards who had great inherent strength, who were cautious and alert, who held weapons in their hands, who were seated in their respective vehicles and who had put on coats of mail.
34-35. They were Śaktis, the chief of whom was Stambhinī and who were equipped with twenty Akṣauhiṇīs. They had been engaged by Daṇḍanāthā for guarding the entrance always.
On seeing them, Viśukra was very much surprised. After pondering for a long time, he stood outside the enclosure and prepared the mystical diagram in an amulate.
36-39. He wrote (inscribed) the excellent Tantra in a huge rocky slab a Gavyūti (i.e. 3 kilometres) in length and the same in width. In the eight directions he drew the figures of eight tridents with the Saṃhārākṣara, (syllables signifying Death or killing) on the top. The Yantra (amulet) had eight presiding deities namely Alasā, Kṛpaṇā, Dinā, Nitandrā, Pramīlikā, Klībā, Gītā and Ahaṃkārā. He joined these eight deities over the eight tridents. Viśukra who was an expert in Māyā, infused the Yantra with a Mantra.
40. He performed the worship of Yantra and offered goats etc. as oblation. In the course of battle, (?) that Asura hurled the Yantra into the enemy camp.
41. In ṭhe course of the battle (that Yantra) hurled by that wicked-souled Daitya who was standing outside the rampart-wall crossed the rampart and fell into the camp.
42. As an adverse effect of that Yantra, the Śaktis stationed within the camp became dejected in their minds. They set aside weapons and adopted the attitude of renouncing everything.
43-52. “What is to be done by killing Asuras? Enough of this clash of weapons with other weapons. What is the benefit achieved by victory? Injury to living beings yields sin.
Is this for the sake of Devas? What shall befall us then? It is futile to make a tumultuous sound. Excepting this there is no other benefit from warlike activities. Who is our mistress and great queen? And who is this Daṇḍanāyikā? Who is that Mantriṇī of dark complexion (Śyāmā)? Whence is our state of being servants and only one lady is the Mistress? What, then is the great benefit that is enjoyed? No purpose is served by weapons that pierce through the vital parts of the enemy. Let this war that brings about wounds in the body and loss of weapons to us come to a close. It is sure that death will befall us in the course of battle. Our lives then become fruitless. There will surely be death in battle. What a true perception is this? There is no benefit to be obtained through enthusiasm. Sleep alone is conducive to pleasure. Nothing else yields mental rest so much as Ālasya (Idleness). Even if the queen knows us to be like this, what will that queen do? Her very status as a queen has been collectively conceded to her by us. That being so, if she is abandoned by us, her strength becomes destroyed. If she is without power, what punishment can she mete?”
In this manner, Śahtis left off all their preparations for war and cast away their weapons. Overwhelmed by sleep, they appeared to be reeling and moving unsteadily at the entrance.
53. There was dullness and apathy everywhere. There
was great laziness (and delay) in their activities. The whole of the great camp of Śaktis became slack.
54-56. That Dānava was desirous of harassing and tormenting the whole of that camp after making Śaktis dejected in mind as a result of the great Yantra called Jayavighna. When it had passed midnight on the second day of war, he went out of the city once again surrounded by thirty Akṣauhiṇīs of soldiers. Viśukra, the Daitya, came to the camp of the enemy once again.
57. Then the sounds of his war drum were heard. Still those Śaktis were devoid of any activity in the camp.
58. In view of their exalted glorious state Mantriṇī and Daṇḍanāthā were not adversely affected by the Vighnayantra. They became worried about the effect on the Śaktis.
59-60. “Alas! A great danger and calamity has befallen us. What is that the adverse effect of which has made our soldiers devoid of alertness and exertions? They have set aside their weapons. They have lost their turbulence. Sleep and lethargy have made them reel and heave. They do not mind our exhortations. They do not worship the supreme goddess. Indifference is extensively practised by them. These Śaktis have become disinterested.”
61. Thus Mantriṇī and Daṇḍanāthā in their great anxiety climbed up the Cakrasyandana chariot and spoke to the great queen.
62. “O goddess, what is this aberration due to? The Śaktis have ceased to be active. O great queen, they do not pay heed to your commands which the entire universe abides by.
63-66. They are detached from one another. They have turned their faces from all activities. They keep grim aspect in their sleepy drowsiness and lethargy. They make vulgar statements—“Who is this Daṇḍinī? Who is Mantriṇī? Who is the great queen? Of what avail is war? Of what nature is it?” These are the numerous taunting remarks they make. In the meantime the exceedingly powerful enemy has come piercṃg earth and Heaven with the terrific sounds of war-drums.
What is relevent in this context, O great queen, may kindly be taken up”.
After saying this, Mantriṇī bowed down along with Daṇḍinī.
67. Thereupon, goddess Lalitā glanced at the face of Kāmeśvara, she then laughed displaying a row of extremely red teeth.
68. In the mass of lustre of her smile, a certain god became visible. His face had the features of an elephant. Ichor was oozing from the middle of his temple.1
69-71. The mass of matted hair of his head appeared like a mass of Pāṭalā (the tree bearing trumpet) flowers. He held the crescent moon (on his head). In his ten hands he held citron fruit, mace, sugarcane-bow, trident (that had a fine form), lotus, noose, (a blue lotus), bunch of (rice) grain that grants boons, the goad, and a jewelset pot. He had a pot-belly. He was moon-crested. He had a pleasant rumbling sound. He was embraced by Siddhilakṣmī. He bowed down to Maheśvarī.
72. After being blessed by her, the great elephant-faced lord of the Gaṇas quickly set off from there to shatter the great Yantra called Jayavighna.
73. The elephant-faced lord moving about within enclosure saw Jayavighna the amulet secretly fixed somewhere.
74. By hitting with his tusks that produced dreadful noise very difficult to bear, that lord reduced the huge slab of Jayavighna to powder instantaneously.
75. Along with the wicked deities posted there, he reduced that Yantra to powder and cast it off in air.
76. Thereupon, Śaktis got rid of their lethargy. Making a tumultuous uproar, they prepared themselves for carrying on fight with weapons in their arms.856
77-82. The elephant-faced lord, with unimpeded vigorous roar issuing forth from his throat, had in the night destroyed the Jayayantra created by him. On hearing this news, Bhaṇḍa became greatly agitated.
That elephant-faced lord created numerous other elephant-faced heroes similar to himself in features. From the middle of their temples ichor was oozing out. The fragrance thereof caused the fluttering movements of big black bees. Their humming sound appeared to be the song of praise of those heroes. When they threw the filaments of pomegrante flowers here and there, the splendour of their hands increased. They were ever ready to drink up playfully, all the oceans. They were served by the Śaktis, the chief of whom was Ṛddhi. Āmoda was their leader. The six Vighnanāyakas were Āmoda, Pramoda, Sumukha, Durmukha, Arighna and Vighnakartā. They were the presiding deities of Herambas numbering seven, crores.
83. Coming out of the enclosure of fiery rampart-wall those elephant-faced heroes moved ahead for assisting Mahāgaṇapati in the battle.
84-86. They made uproarious sounds through their wrathful huṃkāras and clashed with the Dānavas. With their hissing Phūtkāra sound they deafened the worlds.
The group of armies of all the Gaṇas rushed at the armies of Daityas. The leader of Gaṇas split Dānavas by means of sharp arrows. Then Gaṇanātha fought with Viśukra of great prowess, when haughty huṃkāras intercepted the twanging sounds of bows.
87-93a. Knitting his brows, Viśukra bit his own excessively red lips and then fought with him. The quarters and their inter-spaces became agitated by means of various sounds such as the sounds produced when weapons came into clash with one another, the huṃkāras of the Daityas, the sounds of hoofs of horses of Daityas, that resembled the sounds produced by a number of spades operated together, the trumpeting sounds of leading elephants, the cries of agony due to fear, the neighing sound of a number of horses, the creaking sounds of the wheels of chariots, the twanging sounds of bows, the chattering sounds of troops, the loud sounds o?
the hissing arrows, numerous heroic utterances of the soldiers, boisterous laughs of great kings, lion-like roars etc. Thus the intensified battle went on increasing.
The evil-souled Viśukra had thirty Akṣauhiṇīs of soldiers. The Gaṇanāthas of great heroism fought with each one of them.
93b-97. Thousands of elephant-faced heroes who had issued from the mouth of Gaṇanātha, frightened the army of Daityas. They encircled them by means of their trunks and pierced their vital parts with the tusks. They enraged them by the fanning movements of their ears comparable to the clouds Puṣkarāvartakas at the end of a Kalpa. They scattered flags and banners through the deep breaths of their nostrils. They pounded them with their chests as lustrous as hard as the rocky declivity of mountains. They crushed and pressed them by hitting and stamping them with their feet. They struck them with their stout bellies. They pierced them with tridents. They chopped them by hitting with discuses. They frightened the armies with the loud sounds of conches. With great enterprises they reduced the entire array to powder.
98. Then (Viśukra) became highly furious. Standing in front of his army, he sent a Gajāsura (An Asura in the form of an elephant) against the lord.
99. Gaṇeśvara fought with the Gajadaitya (Demon in the form of an elephant) of wicked nature who roared like a ferocious lion and who was accompanied by seven Akṣauhiṇīs of soldiers.
100. On observing the power of Gajāsura decreasing and that of (Gaṇeśvara) increasing, Viśukra fled from the battle-field.
101. Alone and single-handed that leader of heroes with a mouse for his vehicle moved about (in the battle-field) and smashed Gajāsura along with his seven Akṣauhiṇīs of soldiers.
102. After Gajāsura had been killed and Viśukra had fled, Mahāgaṇapati went to the presence of Lalitā from the battlefield,
103. That night which was a Kālarātri (night of nightmare) for the Daityas, came to a dose. Lalitā became delighted at his exploits.
104. Highly pleased the great queen granted the following boon to Gaṇeśvara viz.: the right of being worshipped before the worship of all other deities.
1. On hearing that his brother, the great Daitya, had been vanquished in the battle, and that his army was slaughtered, Bhaṇḍa, the Daitya, became extremely distressed with great anxiety.
2. Bhaṇḍa, the Daitya, sent both of his brothers together to the battle along with all the soldiers.
3. The two Daityas, Viṣaṅga and Viśukra became excessively angry and directed by Bhaṇḍa, the Daitya, they strained themselves to the utmost.
4. An army that shook the three worlds followed Viśukra, the crown prince of great strength, accompanied by h is younger brother.
5. The crown prince surrounded by four hundred Akṣauhiṇīs of soldiers increased in great vigour.
6-8. Ten haughty nephews beginning with Ulūkajit, born of Dhūminī, the sister of Bhaṇḍa, swaggered on account of their valour. They had been trained in the use of weapons by Bhaṇḍa, their great uncle. As generals, they started on making ten directions reverberate on account of loud twanging sounds of their bows. These nephews increased the pleasure of both the maternal uncles (on account of these activities).
9. They had their several vehicles which they got in full of pride. They kept their weighty bows ready drawn and followed Viśukra.
10. Viśukra reached the battle-field riding on his elephant. He was fully rendered splendid with the umbrella and
chowries that constituted the symbol of glory of the status of being the Grown Prince.
11. Thereupon, surrounded by the army making an uproarious tumultuous sounds, Viśukra roared terrifically like a lion.
12. Śaktis were excited within their hearts on account of their agitation. Proudly and excitedly, they went out of enclosure of fiery rampart-wall in rows.
13. By their physical splendour, they appeared to make the sky full of lightning streaks. The circle of firmament was rendered enveloped with red lotuses, as they lifted up their faces eager to carry on battle.
14-18a. Then the younger brothers of Bhaṇḍa, very, ferocious in fighting, had come (to the battle-field). Mantriṇī and Daṇḍanāyikā came to fight, seated in their excellent chariots Kiricakra as well as Jñeyacakra (Geyacakra) the crest-jewel of all chariots. They came there simultaneously with the circular (royal umbrella held aloft and being fanned by chowries. Their great victory was being sung by. the dancing celestial damsels. They set out to carry on war. At the bidding of Lalitā, an army of a hundred Akṣauhiṇīs had been placed by both of them for the purpose of protecting the glorious Cakraratharāja. Excepting this army, the entire-remaining divisions of the army set out eagerly for the battle.
18b-20a. Seated in her chariot, Daṇḍanāthā went ahead. With only a single finger of one hand, she was whirling her weapons of ploughshare and with the other hand she was brandishing the pestle frequently. Her lotus-like face resembling the snout of a boar, shone with the sparkling digit of the moon as its crest-jewel. In the battle, she was (genuinely) proud of her exploits. She was striking the enemy from the front.
20b-25. (Mantriṇī) seated in the chariot Geyacakra followed her. Highly proud as she was, she filled the universe with the sound of her bow. Her tresses were braided and the moon shone like a tender blossom placed within it. Three eyes (‘The third eye’ in N.) shone (in her forehead) with the lustre of a sacred mark of saffron. Her hands resembling lotus were made more beautiful with bangles studded with jewels-
She was whirling an arrow drawn from the quiver. Dancing celestial sages were excited with great delight. They felicitated her with nectarine words of blessings like “Be victorious. Be exalted”. By means of the (creaking) sounds produced by friction of the rims of wheels of the leading chariot Geyacakra, she tore up (as it were) the surface of the Earth along with the hearts of Daityas.
By means of musical compositions that surpassed every thing else in the world and that enchanted the minds of the entire universe, many celestial ladies sang her glory,
26. Eight thousand Akṣauhiṇīs of soldiers, haughty of their ability to wage war, led by her, resembled the limitless ocean at the close of a Kalpa.
27. Among the multitudes of troops of her Śaktis, some had the refulgence of gold, some resembled the pomegranate flowers and some had the lustre of clouds.
28. Others were saffron-complexioned. A few were pink-coloured like the Pāṭalā (Trumpet) flowers; some had robes (shining) like the crystal mountain and some were pleasingly tender and beautiful though dark in colour.
29-3la. Others had the lustre of diamonds; some others were comparable to emeralds. Some displayed their bodily lustre wielding different kinds of weapons including the five arrows (of cupid) opposed to one another and mingled with hundred-edged thunderbolts.
Thus innumerable Śaktis moved on.
3lb-33. O Pot-born sage, warlike preparations and equipments of Mantriṇī were similar to those of Daṇḍanāthā.
Many things in Daṇḍinī were of the same nature as in the great queen, such as ornaments, dress etc., the characteristics of prowess and influence, possession of good qualities, according of protection to those who seek refuge, ability to kill Daityas, worthy of being worshipped by all and other powers. One thing specially to be mentioned in the case of Daṇḍinī was the signet ring of order held in her hand as a symbol of ministership granted by the great queen.
34. When the armies of Mantriṇī and Daṇḍanāthā moved on. thus, the earth reached a breaking point due to their burden and it heaved like a swing.
35. Thereupon, a chaotic and uproarious battle ensued. It caused horripilation. The waters of the seven oceans turned into a slushy moss by the dust particles that rose up.
36. The cavalry fought with those on horse-back. Those riding in the chariots fought with those stationed in chariots. The elephant-riders fought with those who rode on elephants. The infantry fought with swords.
37. In the course of the battle Daṇḍanāthā fought with Viṣaṅga. Drawing her jewel-studded bow, Śyāmā fought with Viśukra.
38. Aśvārūḍhā (Deity seated on a horse) powerfully fought with Ulūkajit. With a great desire for fighting, Sampadīśā came into clash with the Demon Puruṣeṇa.
39. The deity Nakulī challenged and came into a clash with Kuntiṣeṇa.
40. Unmattabhairavī fought with Malada. Laghuśyāmā fought with Kuśūra.
41. Svapneśī waged war with the leading Daitya named Maṅgala. Vāgvādinī clashed with Draghaṇa in the battle.
42. Caṇḍakālī fought with the wicked Kolāṭa. The hundred Akṣauhiṇīs of deities fought with the Akṣauhiṇīs of the Daityas. Highly furious both the armies fought a great battle mutually.
43-44. As the fight went on, Viśukra, the wicked Dānava, observed the army of Śaktis increasing in power and his own army decreasing in power. Overwhelmed with great indignation, he drew his heavy bow and discharged Tṛṣāstra1 (the missile of thirst) over the army of Śaktis.
45. The whole army was afflicted by that (missile) as brilliant as the flames of a forest-fire.
On the third day of the battle, when only a Yāma (about three hours) had passed since sun-rise, Śaktis became afflicted and over-powered by the Tṛṣāstra (missile of thirst) discharged by Viśukra.857
46-47. An acute fever of thirst raged amidst Śaktis. It stirred up and agitated the sense organs. It made the root of the palate parched. It rendered the ear cavities rough and arid. It caused feebleness and fatigue all over the body. It caused their bodies fall flat on the ground with the weapons dropping off one by one.
48. The army of Śaktis was excessively afflicted by a thirst that made them inactive in the battles and destroyed their enthusiasm. On seeing this, Mantriṇī and Potriṇī became extremely anxious.
49-52. Seated in her chariot (Mantriṇī said to Daṇḍanāthā who was also seated in her chariot and who was suspicious and afraid of great calamity. She wanted her to find a remedy for the same. She said “Dear friend Potriṇī, this missile of thirst of the wicked fellow weakens and impairs our army. Alas! the adverse activity of fate! The battle has been abandoned by the troops of Śaktis, the roots of whose palates have been parched up, whose refulgence has been dispelled and whose weapons have been dropped down. None of them is fighting nor even holding the weapon. Dear friend, they are incapable of even speaking since the (roots of their) palates have been dried up. What will Maheśvarī say on hearing about this miserable plight of ours. Injurious disservice has been done by the Daityas. Let the remedy be thought of.
53. Among the sixteen thousand Akṣauhiṇīs, dear Potriṇī, there is not even a single Śakti who is not afflicted by thirst.
54. On seeing this opportunity when the army has cast off its weapons, the Dānavas, ever eager to strike at weak and vulnerable points, are alas! striking and killing by means of arrows.
55-56. In this matter some means of activising them in. war must be devised by you and me. There is an ocean of cold water in one of the steps of your chariot. Command him to dispel the thirst of all Śaktis. The thirst of these cannot be quenched by means of small quantities of water or other beverages.
57. That Madirāsindhu (ocean of liquor) alone will satisfy the troops of Śaktis. Command that noble-souled one
who is capable of encouraging them to fight, who can dispel their entire thirst and who can enhance their great strength.”
58. When this was advised, Daṇḍanāthā was delighted by the suggestion of a good means. The deity called Surasindhu (ocean of liquor) commanded him thus on the battle field.
59-63. The golden-coloured ocean of liquor was languid with intoxication and with reddened eyes. He was adorned with garlands. He saluted Daṇḍanāthā and stood ready to carry out her behests. He divided himself into various units of various colours. Some were of pale red hue like the youthful (i.e. midday) sun. Some were dark-coloured like Tāpiccha (Indian cinnamon), Some were white in colour. The king of oceans split into many units by the wind, showered crores- of sweet currents (of liquor) as thick as trunks of elephants. The ocean fell in the midst of the army of Śaktis, being poured down by the Balāhaka clouds at the close of a Kalpa, beginning with Puṣkarāvartaka.
64. The ocean of liquor showered those (beverages), by the mere fragrance of which even the dead man might rise up perfectly well and the weak ones would become very strong.
65. Quaffing those series of liquor torrents surpassing Parārdha (1 followed by 17 zeroes) in number, by means of their mouths distressed by thirst, Śaktis rose up.
66-67. By means of volleys of thousands of arrows deterously discharged, Kadambavanavāsinī (Resident of Kadamba Forest), the deity of wonderfully miraculous performances built a great rampart wall all round the army (of Śaktis) lest the shower of liquor should fall amidst Daityas.
68-70. By this action all Devas became surprised. In the midst of the battle Śaktis drank plenty of liquor of various kinds capable of increasing strength and enthusiasm. They drank it as they pleased selecting the liquor of particular taste they liked. On the third day of the battle, till the end of the second Prahara (i.e. till midday) (or, for a period of two
Praharas i.e. for six hours) the ocean of liquor showered torrents of liquor continuously.1
71-76. The oceans of liquors showered torrents of liquors of various kinds858 859, such as Gauḍī (spirit distilled from molasses), Paiṣṭī (spirit distilled from meal), Mādhvī (liquor made from honey), the excellent Kādambarī (spirit distilled from Kadamba flowers (Nauclea cadamba), Haintālī (spirit from the palm of the variety, Hintāla, Elate paludosa), Lāṅgaleya (spirit from the palm of the variety Lāṅgala (Mithonia superba) many varieties of palm-made spirits, divine liquors made from the Kalpa tree. Liquors coming from various countries, liquors with good taste, fragrance, liquors with pleasant odour, liquors rendered sweet smelling by means of Bakula flowers (Mimusops elengi), liquors sparkling with foams and bubbles, liquors made pleasing by means of Bakula flowers (Mimusops elengi), liquors sparkling with foams and bubbles, liquors with a pleasing sound when the foams rise, liquors with all types of tastes such as Kaṭuka (pungent), Kaṣāya (astringent), Madhura (sweet), Tikta (bitter), Īṣadāmla (slightly sour), Kaṭvāmla (pungent and sour), Madhurāmla (sweet and sour), liquors with diverse colours, liquors of slimy nature, Chedinīs (? those that pierce and tear); liquors dispelling the pain of wounds of weapons, liquors that bring about union in a broken bone, cool liquors that dispel vertigo and giddiness while fighting. Liquors light and lukewarm and different varieties of liquors that dispel distress and bestow victory. The Madirārṇava (ocean of liquor) showered different kinds of liquors in torrents.
77. Each one of the Yoginīs (i.e. Śaktis) joyously drank the torrent of liquor as big as the trunk of Airāvata elephant uninterruptedly for the period of one full Yāma (3 hours).
78. Śaktis went on drinking liquor joyously with their eyes closed. Their faces were supine and moving to and fro with lolling tongues.
79. After propitiating them by means of torrents of liquors of various kinds in this manner, the ocean of liquor assumed a divine form and came there.
80. He approached Daṇḍanāthā and after bowing to her spoke these words in a pleasant and majestic tone.
81. “Look, O great queen, O deity, the leader of Daṇḍamaṇḍalā (Multitudes of troops), the army of Śaktis that had been stupefied before had been revived and gladdened by me.
82. Some of them are dancing and singing with their girdles and waistbands tinkling sweetly. Some of them are clapping their hands in front of those who dance.
83. Some are laughing (boisterously) with their beautiful breasts shaking and bouncing. A few of them lean on one another’s bodies with the laziness and slackness due to delight.
84. Some begin to swagger as girdles and garments begin to slip down from their hips. Some have got up ready for fighting but without any weapon. They simply shake and shiver”.
85. On seeing Śaktis thus pointed out by the ocean of liquor, Daṇḍinī was extremely satisfied and she said to him.
86. “I am gratified, O ocean of liquor. A good help and assistance has been rendered by you. This is a work on behalf of the Devas. It has been achieved without any hindrance.
87. Due to my favour henceforth, in the age of Dvāpara you will be extremely worthy of being used by Yājñikas (priests who perform sacrifices) in their sacrifices like the drinking of soma.1
88-89. All the deities will drink you after you have been sanctified by means of Mantras in the course of sacrifice. After drinking you, purified by the Mantras, let the people attain Siddhi (spiritual achievement), Ṛddhi (prosperity), strength, heavenly bliss and salvation. All these great people will drink you—viz.: Maheśvarī, Mahādeva, Baladeva, Bhārgava, Dattātreya, Vidhi and Viṣṇu.860
90-93. On being worshipped in the course of Yāga, you will bestow all kinds of Siddhis.”
After gratifying the ocean of liquor by granting boons thus Daṇḍinī urged Mantriṇī for fighting once again and asked her to hasten it.
Again the fight between Śaktis and Dānavas was resumed. The loud and boisterous laughter of joy pierced the eight cardinal points and mountains. Intoxicated due to the fresh wine and with their eyes rendered red, Śaktis fell upon the troops of Daityas in a body and sportively.
94. Śaktis had the refulgence of beaming pride. Two things connected with them shone on account of two other things—the eyes sparkled on account of redness due to inebriation and the weapons due to the blood of Daityas.
95. The war between Śaktis and demons was so tumultuous that it was as if the god of death himself began to annihilate the subjects undaunted.
96-97. Due to inebriation, Śaktis were stumbling in their steps. Their eyes had become reddened. They were uttering heroic words though the syllables faltered now and then. They were proud of their ability to wage war. All their limbs and eyes became delighted with hairs standing on their ends like the buds in the Kadamba plant (Nauclea candamba) that appear simultaneously. These Śaktis annihilated the armies of the crown Prince.
98. Daṇḍinī shattered a hundred Akṣauhiṇīs; Mantriṇī annihilated a hundred and fifty Akṣauhiṇīs.
99. Aśvārūḍhā and others with their eyes red due to inebriation (collectively) led a hundred and fifty Akṣauhiṇīs to the mansion of god of Death.
100. In the course of the battle, the deity Turagārohiṇī smashed and shattered Ulūkajit with the excessively sharp goad and made him a guest in the other world (i.e. killed him).
101. Sampatkarī and others, generals of the divisions of the army of Śaktis, checked and restrained others the chief of whom was Puruṣeṇa (?) and ultimately tore them up.
102. When the sun set, the entire army had been killed. Thereupon, Śyāmalā became excessively angry and fought with Viśukra.
103. By discharging missiles and counter missiles Mantriṇí displayed a great deal of war-like activity dreadful even to the heaven-dwellers and continued the war.
104-106a. One by one she cut off and split the keen and sharp weapons of Viśukra of great prowess. She cut his flagstaff, charioteer, bowstring, the staff of the bow etc. by means of arrows. With the miraculous missile named Brahmaśiras that had the brilliance and splendour of the sparkling fire she shattered Viśukra. He fell down with his body ground to powder.
106b-I07. Daṇḍanāthā who was extremely proud of her ability fought with Viṣaṅga, the great Daitya. She hit him with a dreadful iron club. That wicked Dānava raised with his hand a mace resembling the staff of Kāla and fought an extremely dreadful battle.
108-110. Engaged in fighting with maces, they shattered each other’s limbs. Their dreadful and boisterous laughter reverberated (in the battle-field). They went round and round (everywhere). They displayed different kinds of strategic movements. They heaved from side to side. They encircled each other quickly. By striking each other by means of batons and rods, they stupefied each other frequently. Both of them were equally proud and keenly observed the weak and vulnerable points in attacking each other. Their garments were stirred up when the great iron club and the tip of the rod came into a clash. Thus both of them equally unassailable fought with one another.
111. She fought with him till mid-night. Daṇḍanāyikā who became very furious began to strike at Viṣaṅga.
112. She dragged her enemy with the ploughshare that pierced and went deep into his head. Potriṇī struck a hard blow with her iron club.
113. On account of the blow from the iron club, the great Asura had to abandon his vital airs. With his body shattered into a hundred pieces he fell on the ground.
114. After completing the great task thus, Mantriṇī and Daṇḍanāyikā spent the remaining part of the night there itself in the direction of the camp.
1. O highly intelligent sage Hayagrīva, the strength of Mantriṇī has been described. The slaying of Viṣaṅga by Daṇḍanāthā in battle has been described.
2. I wish to hear about the exploits of Śrīdevī in the course of the battle. After seeing the mishap of his brother, what did Bhaṇḍa do, due to the grief thereof?
3. How far was he enthusiastic in fighting the battle? With whom did he fight? After his brothers and sons were killed who were his allies and followers?
4. Listen to this, O highly intelligent one. The narrative of Lalitā is destructive of all sins. It is holy and it yields qualities, (i.e. siddhis like) Aṇimā (minuteness) etc.
5. During the equinoctial periods as well as during the transits of the sun, on holy occasions and during the five Parvan1 days, it bestows Siddhis and glory. It destroys all sins.
6. On hearing that there in the battle his brothers had been killed, Bhaṇḍa was overwhelmed with great grief. He began to lament loudly.
7. With his hairs dishevelled and scattered, he fell on the ground in a swoon. He did not get any consolation. He became emaciated due to the sorrow for his brother.861
8. Again and again he went on lamenting. On being pacified repeatedly by Kutilākṣa, he got rid of his sorrow and became very furious.
9-11. His forehead appeared ruthlessly dreadful because the brows were vibrating. His eyes became red like glowing coal. He sighed and breathed like a hissing black serpent. He began to hold his sword again and again in his hand and shook it (threateningly). Suddenly he said to Kuṭilākṣa the chief of the entire army. Out of anger, he began to produce Huṃkāra sound. Like the cloud at the time of dissolution, he began to roar.
12-13. “My brothers and sons were killed in battle by that wicked woman with the help of Māyā, I shall put out the great fire of sorrow, for my brothers and sons with the liquid blood coming out of the throat of that wanton woman.
14-18. Go, O Kuṭilākṣa, get the army ready”.
After saying this he wore on his chest a huge and thick coat of mail capable of withstanding the impact of vajra. On his back he tied two quivers. He whirled the bow when the excessive twanging sound of the string was as hard as the deep breath. Furious like the fire at the destruction of the world, he rushed out of his city.
There were altogether forty excellent generals including Tālajaṅgha and others posted at the eastern gate who were four in number, who had held all kinds of weapons, who wore coats of mail and who were haughty; the thirty-five generals ṃcluded Kuṭilākṣa who was the lord of all armies and who was very furious and. lastly Bhaṇḍa himself.
19-20. Their weapons flashed. Their hairs shone brightly. With brilliant coats of mail, they marched out. There were two thousand Akṣauhiṇīs with eighty-five forming the latter half (Rearguard). This army followed Bhaṇḍa in order to suppress the enemy sportingly and collectively when Bhaṇḍāsura went out fully accompanied by his army, only women remained behind in the city of Śūnyaka.
21. The lord of Daityas who was a great chariot-fighter and haughty in war, mounted his excellent chariot called Ābhila to which a thousand lions were yoked.
22. He hastened with great lustre like the fire of world-destruction whose flames blazed. The name of his sword was Ghātaka. It had the same shape as the Candrahāsa sword.
23. When the armies moved here and there, dust columns were raised. Being unable to bear their burden, it appeared as though the earth went to the heaven.
24. Some of them who could not be contained on the earth moved ahead along the path of the sky. Some mighty warriors moved on riding on the shoulders of some.
25. Neither in the cordinal points nor on the sphere of the earth nor in the sky could they be contained. They moved on with very great difficulty as though they were addicted by the close contact of one another.
26. Since the pressure was very great, many of the soldiers were crushed and ground into powder by the wheels of chariots. Some were trampled beneath the feet of elephants as they fell on the ground.
27. A loud roar resembling the rumbling sound of the cloud was given out by him who was moving on along with all the soldiers.
28. The universe became torn asunder by that excessively harsh leonine roar coming out of the mouth of Bhaṇḍa, the Daitya.
29. The oceans became dried up. The moon and the sun fled. The stars fell down from the sky. The earth began to heave to and fro.
31. In the middle of the battle, Śaktis held their vital breaths with very great difficulty. They took up once again their weapons that had been dropped down with fear before.
32-33. The circular enclosure of fiery rampart that had been calmed down before rose up in flames once again. On account of the leonine roar of the leaḍṃg Daitya, the twanging sounds of the bows of army generals and the shrieks and sounds of warriors, universe became
filled up with sound. Goddess Lalitā decidedly inferred that the Daitya Bhaṇḍa had stirred out and so she undertook to fight herself.
34. Considering that the great fight with the Daitya Bhaṇḍa, of vicious conduct, was not possible for the other Śaktis she herself took up the task.
35-38. Her gloriously splendid great chariot named Cakra-rājaratha moved ahead. The four Vedas were its four great wheels.1 The four Puruṣārthas (the four aims in life i.e. Dharma (virtue), Artha (wealth), Kāma (love), and Mokṣa (liberation from saṃsāra) were its great horses. Bliss was the flag fitted to it. It had nine steps. The deities stationed on the nine steps kept their heavy bows ready drawn. They had more than a Parārdha (1 followed by 17 zeroes) of attendants. The chariot was defended from all directions by these who were stationed on all steps. It was ten Yojanas in height and the side of the base was four Yojanas. Thus the leading chariot Cakrarāja of the great queen shone remarkably as it moved on.
39-41. When it (cakra-rāja-ratha) moved ahead, the other chariots with Śyāmā and Daṇḍanāthā also moved on. The chariot Geyacakra went ahead and Kiricakra was in the rear. The vehicles of the other Śāktis were Parārdhas in number. They were man-lions, camels, donkeys, pythons, deer, birds, horses, elephants, Bheruṇḍas, Śarabhas, tigers, Vātamṛgas (swift antelopes) etc. and other animals also became her vehicles.
42. Śaktis who repeatedly endeavoured to kill Bhaṇḍa and his Asura followers were of multiformed nature. Although the opening of the circular fiery rampart extended to a Yojana in length, it was not sufficient for the outward march of the army.
43. Desirous of an easy exit for all the armies, the Nityā deity named Jvālāmālinikā enlarged the opening further.862
44. Then the gloriously splendid mother of the worlds, the great queen of excessive valour and exploits, went out of the fiery city through the excellent opening.
45. The divine Dundubhis (wardrums) sounded. Showers of flowers fell down. The great royal umbrella set with pearls was seen shining brilliantly in the firmament.
46. Pleasingly clear omens indicating the glory of victory occurred in the army of Lalitā. Portentous ill-omens occurred in the army of enemies.
47-48. Thereupon, the battle between the two armies started. As the volleys of arrows spread everywhere, a dense darkness settled above them. As herds of elephants were being killed the drops of blood flowing from, them carried away the (severed) heads by which the white umbrellas of the Daityas were concealed.
49. Neither the quarters nor the sky, neither the mountains nor the earth, nothing was seen. Only the dust column was seen increasing in size.
50-54. As the two armies fought with eath other a river of blood flowed.1 The dancing headless bodies appeared like the plants and trees on the banks, on either side. Thousands of tresses of the Daityas appeared like the tender shoots of Śaivāla (Moss). The circular white umbrellas shone like the white lotuses. The series of feet of elephants cut by the wheels of chariots or by discuses (of the heroes) appeared iike tortoises. The necks and cheeks of the great Daityas killed by Śaktis appeared like the rocky slabs. When the chowries fell down with their handles cut oíf, they appeared like the foam (in that river of blood). Broken swords of keen edges appeared like the dense thickets of creepers on the banks. The river of blood appeared to be sparkling with pearl caskets on account of the series of eyes of the Daitya heroes. Hundreds of vehicles of Daityas appeared like hundreds of fishes and crocodiles. Thus river of blood flowed.863
55. On the fourth day of the battle, beginning in the morning and extending to two Praharas (six hours) the terrible battle between the two armies ensued causing fear even to the god of Death.
56-58. Thereafter a terrible battle ensued between Śrīlalitādevī and Bhaṇḍa. It caused a great deal of uproarious tumult in the different quarters due to the excitement of the discharge of missiles and counter missiles. It was extremely terrific on account of Huṃkāra-s (hissing sounds of defiance) of the soldiers and the twanging sounds of bow-strings as well as due to dreadful arrows which were taken out from quivers, discharged from excellent bows and which were capable of taking away lives.
On account of her dexterity the movements of her lotus-like hands while discharging the arrows were not at all perceived in detail. Listen, O Pot-born sage, listen, I shall describe everything that happened in the battle.
59. When one arrow was fitted to the bow and discharged it became ten when leaving the bow, hundred while moving through space, thousand while falling amidst the army of Daityas and when they came into contact with the bodies of Daityas they developed into crores.
60-61. By means of great arrows the great queen caused very dense darkness, pierced heaven and earth and pierced into the vital parts of the terrible Daityas.
With his eyes turned red on account of anger, Dānava Bhaṇḍa showered volleys of arrows on goddess Lalitā.
62. He discharged a great missile named Andhatāmisraka1 864 865
1203
(the great darkness). Māheśvarī dispelled it by the arrow named Mahātaraṇi (the great sun).
63. Bhaṇḍa the great hero discharged the missile Pākhaṇḍāstra (Heresy) in the course of battle. For dispelling it, the mother of the universe discharged the missile of Gāyatrī.
64. Bḥaṇḍa discharged the missile Andhāstra (Blindness) that was destructive of the vision of Śaktis. The mother subdued it by means of the great missile Cakṣuṣ-mattā (Endowment with eyes.)
65. In the course of great battle, Bhaṇḍa discharged the missile named Śaktināśa (Destruction of Śaktis. (The goodess) dispelled its pride by the missile of Viśvāvasu.
66. Bhaṇḍa, the extremely infuriated Dānava discharged the missile Antakāstra (with Antaka the god of death as the presiding deity). The goddess destroyed its power by tḥe missile of Mahāmṛtyuñjaya (with lord Śiva the conqueror of the god of death as the presiding lord)
67. Bhaṇḍa discharged the missile named Sarvāstrasmṛtināśa. (Destruction of the memory of all missiles). Cakreśī
continued from previous page | |
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3. Andhāstra (Blindness) |
Cakṣuṣmattā(Possession of eye-sight) |
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4. Śaktināśa (Destruction of Śaktis) |
Viśvāvasu |
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5. Antaka (god of Death) |
Mahā-Mṛtyuñjaya(Lord Śiva, conquerer of death) |
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6. Sarvāstra-smṛtināśa (Destruction of memory of Astras) |
Dhāraṇā(Retention of memory) |
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7. Bhaya (Fear) |
Indrāstra |
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8. Mahārogas (great diseases) |
Vaiṣṇava (created Acyuta, Ananta and Govinda—burnt disease by Huṃkāra |
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9. Āyur-nāśana (Destructive of Longevity) |
Kāla-saṃkarṣin(Death-controller) |
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10. Mahāsurāstra (creating great Asuras) like Madhu, Kaiṭabha etc. |
Durgā(Demon-killing goddess) with her original weapons. |
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11. Mūkāstra (causing dumbness) |
Mahāvāgvādinī(The highly eloquent one) |
destroyed its power by means of the missile Dhāraṇā (Retention in memory).
68. Bhaṇḍa discharged the missile of Bhaya (fear) that made all Śaktis afraid. Jagadambikā (the mother of the worlds) discharged the missile of Indra that bestowed freedom from fear.
69. The Dānava discharged the missile of Mahārogas (great diseases) among the armies of Śaktis. Thereupon pulmonary consumption and thousands of other diseases began to ravage.
70. In order to achieve their eradication and prevention, Lalitā, the great goddess, discharged the great missile of the great Mantra of the three names (of Lord Viṣṇu).
71. Acyuta, Ananta and Govinda rose up from the missile. By their Huṃkāra alone they burned those diseases and gave (relief and) delight, (to the Śaktis).
72. They bowed down to Maheśānī. They were employed (by her) to suppress sickness of her devotees in all the three worlds. They went to their own region.
73. Bhaṇḍa, the Dānava, discharged the missile Āyurnāśana (Destructive of longevity). The queen discharged the missile in the form of Kālasaṅkarṣaṇī (Death controlling).
74-79. Bhaṇḍa, the Dānava, discharged the dreadfully powerful missile of Mahāsurāstra. Thereupon, thousands of (Asuras) very powerful with huge bodies rose up from the missile; such as:—Madhu, Kaiṭabha, Mahiṣa, Dhūmralocana, the Asuras beginning with Caṇḍa, Muṇḍa, Cikṣura, Cāmara, Raktabīja, Śumbha, Niśumbha, the Kālakeyas of great strength, others too such Asuras named Dhūmra etc. rose from the missile with their hard and powerful weapons, all those excellent Dānavas smashed and crushed the army of Śaktis. They shrieked and howled dreadfully.
Śaktis, crushed and crumbled by the Daityas, cried aloud “Hā, Hā” (Alas), and sought refuge in Lalitā immediately saying “protect us”. Thereupon, Devī became furious. In her fury, she burst into a boisterous laughter of challenge.
80. Thereupon arose a glorious deity named Durgā. She had a cosmic form evolved by the refulgence of all Devas.
81-84. She wielded and wore the following weapons and ornaments viz. the trident given by Śūlin (Lord Śiva), the discus given by Cakrin (Lord Viṣṇu), the conch given by Varuṇa, Śakti (Javelin) given by the Firegod, the bow and the pair of inexhaustible quivers given by Maruts in the course of the great war, the thunderbolt given by Indra, a goblet given by Dhanada (Kubera), the great staff Kāladaṇḍa, the noose given by Pāśadhara (Varuṇa), a waterpot given by Brahmā, a bell given by Airāvata, the sword and the shield given by Mṛtyu, the necklace given by the ocean and the ornaments given by Viśvakarman.
85-86. With her gloriously splendid limbs having ray as brilliant and sparkling as a row of thousand-rayed suns she made all weapons gleam and glitter.
She appeared splendid with other equipments and accoutrements given by others. Thus riding on her vehicle lion, Nārāyaṇī (goddess Durgā) carried on war.
87-88. Dānavas such as Mahiṣa and others were struck down by her. She carried on war in the same way as formerly as explained in Caṇḍikāsaptaśatī1, dispelling the haughtiness of Mahiṣa and others. After completing that difficult task she bowed down before Lalitā.
89. The wicked Dānava discharged the missile Mūkāstra (that of dumbness) among the armies of Śaktis. The mother of the universe discharged the missile named Mahāvāgvādinī (the great and eloquent one).
90.2 In the course of battle the haughty and ferocious866 867
Dānava Bḥaṇḍa (discharged missiles and) created base Asuras who stole away the Vedas, the fund of lores.
91-92. Those (Asuras) were turned away by the great queen, by the nail of thumb of her right hand.
Bḥaṇḍa, the extremely ḥeroic Daitya, discharged Arṇavāstra (missile of ocean) in the course of the battle. Thereat the army of Śaktis sank down in a flood of uncontrollable waters. Then the primordial tortoise extending to a Yojana in length was born from the nail of the index finger of the right hand of Śrī-Lalitādevī.
93. The Śaktis who were supported by him by means of that huge skull-like shell of large area became delighted. They discarded their fear of the Sāgara (sea) missile.
One more point about the Avatāras of Viṣṇu is that they arise from the nails of the fingers of Lalītā indicating the greatness of Lalitā as compared with Viṣṇu.
Bhaṇḍa(uses the opponent for whom Viṣṇu incarnated) |
Lalitā(Incarnation of Viṣṇu) |
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1. Veda-stealing demon |
The fish-incarnation is implied out of the nail of right hand thumb. |
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2. Arṇavāstra |
Tortoise-incarnation supported Śaktis on its back |
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3. Hiraṇyākṣa |
Divine Boar (Varāha) He killed Hiraṇyākṣa |
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4. Hiraṇyakaśipu |
Man-Lion (Tore to pieces Hiraṇyakaśipu) |
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5. Balīndra (Bali) |
Vāmana |
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6. Sahasrārjuna |
Paraśurāma |
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7. Paulastya (Rāvaṇa) |
Kodaṇḍa Rāma, son of Daśaratha |
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8. Rājāsura (A great number of demons were born as kings) |
Caturvyūha (Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha) |
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9. Kali missile (Buddha is not mentioned here) |
Kalki |
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10. Mahā-Moha (great delusion) |
Śāmbhava |
Then by discharging the Nārāyaṇa, Pāśupata and Mahākāmeśvara missiles, the great goddess killed all the soldiers of Bhaṇḍa, his 40 Generals, and finally the Asura Bhaṇḍa himself.
94. The lord then quaffed the entire quantity of water in. the ocean.
Then the wicked Dānava discharged the great missile of Hiraṇyākṣa.
95-96. From it thousands of Hiraṇyākṣas were born with clubs as their weapons. On being hurt and killed by them, the armies of the Śaktis became agitated due to great fright in the course of war. They became scattered here and there. Thereupon, a huge white Boar rose up from the nail of the middle finger of the right hand of Śrī Lalitā. It was like the Kailāsa mountain.
97. Crores and crores of those Hiraṇyākṣas were utterly annihilated when they were smashed and crushed as well as torn asunder by that snouted Boar as hard as adamant.
98-100. Thereupon, Bhaṇḍa knitted his eyebrows due to great anger. Hiraṇyas (Hiraṇyakaśipus) crores in number were born from his eyebrows. They were as brilliant as the blazing sun. Their weapons too were refulgent and brilliant. They smashed and crushed the army of Śaktis as well as Prahlāda who was as it were the greatest Bliss of the Śaktis. It was he who became a boy. He was afflicted by Hiraṇya and so sought refuge in Lalitā. The queen became merciful towards him.
101-104. Then in order to protect Prahlāda who was in the form of Bliss of Śaktis, the great goddess shook the tip of the ring finger of her right hand. From it arose Janārdana with the face of a lion and the body of a man beneath the neck. He shook the thick cluster of manes. His three eyes shone. Claws were his weapons. He had the forms of Kāla and Rudra. He made shouts of dreadful boisterous laughs. He had thousand staff-like hands. He was ready to obey the commands of Lalitā. Within a moment, by means of his claws as hard as thunderbolt, he tore up all the Hiraṇyakaśipus who originated from the eyebrows of Bhaṇḍa.
105. Bhaṇḍa, the great Asura, then discharged against the goddess Lalitā the extremely dreadful missile Balīndra that was destructive of all deities.
106. For destroying the pride of that missile, hundreds of Vāmanas came out from the highly powerful tip of the
small finger of the right hand of the great queen.
107-108. They increased in size every moment. They were very mighty with nooses in their hands. They were born of the tip of small finger of the right hand of the wife of Kāmeśa. (i.e. Lalitā). They were highly enthusiastic and they had huge bodies. They tied with nooses all the Balīndras born of that missile. Thus they destroyed that missile too.
109. In the course of battle, Bhaṇḍa, the Daitya, discharged Haihaya missile. From that were born thousands and crores of Arjunas with thousand hands.
110-111. Arising from the nail of the thumb of the left hand of Śrī Lalitā and blazing with anger, Rāma of Bhṛgu family made the roaring sound of a lion. He tore up these fellows by the sharp edge of his axe. Within a moment he destroyed these Arjunas numbering thousands.
112-113. Thereupon, the infuriated Daitya Bhaṇḍa made a hissing huṃkāra sound out of anger. From that Huṃkāra rose (Rāvaṇa) with his sword Candrahāsa. He was surrounded by Rākṣasa-armies numbering a thousand Akṣauhiṇīs. Taking his younger brother Kumbhakarṇa and his son Meghanāda with him, he smashed the army of Śaktis to a large extent.
114-116. Thereupon, from the nail of the index finger of the left hand of Śrī Lalitā was born Kodaṇḍarāma accompanied by Lakṣmaṇa. Matted hair constituted his crown. On his back he had tied up his quiver by means of creepers. He was dark in complexion like the blue lotus. He repeatedly made the twanging sound from his bow.
By means of divine missiles, he destroyed the Rākṣasa army in a moment. He crushed Paulastya (i.e. Rāvaṇa) and his brother Kumbhakarṇa. Lakṣmaṇa killed Maghanāda the great hero.
117-118. Dānava Bhaṇḍa, then discharged the extremely terrible missile of Dvivida. From it were born many monkeys with reddish-brown eyes. On account of anger their faces became extremely copper-coloured. Every one of them was
on a par with Hanumān. They destroyed the army of Śāktis. They produced harsh and cruel Kreṃkāras (shrill sounds).
119-120. Then from the nail of the middle finger of the left hand of Śrī Lalitā issued forth Tālāṅka with eyes red like mid-day, his middle eye red due to anger. He had tied a blue garment on his body. He was as pure as the Kailāsa mountain. He destroyed all those monkeys born of Dvivida missile.
121-125. The mighty demon discharged the great missile named Rājāsura. From that missile many demoniac kings came out such as Śiśupāla, Dantavaktra, Śālva, the king of Kāśi Pauṇḍraka Vāsudeva, Rukmī, Ḍimbhaka, Haṃsaka, Śaṃbara, Pralamba, Asura, Bāṇa Kaṃsa, the wrestler Cāṇūra, Muṣṭika, Utpalaśekhara, Ariṣṭa, Dhenuka Keśī, Kāliya, the twin-Arjunas (Terminalia Arjuna) Pūtanā, Śakaṭa (cart), Tṛṇāvarta and other Asuras, the great hero named Naraka, the Asura Murā who had the form of Viṣṇu etc. Many of them rose up along with these armies with weapons in their arms.
126-129. In order to destroy all of them the eternal lord (Viṣṇu) originated from the ring finger of the lotus-like left hand of Śrīdevī. He made a Caturvyūha (group of four deities). They became four distinct Beings viz.: Vāsudeva, Saṃkarṣaṇa, Pradyumna and Aniruddha. All of them had weapons lifted up. They destroyed all those great Asuras who were in the guise of kings of evil conduct. They had been functioning like a burden on the Earth.
130. When they were destroyed, Asura Bhaṇḍa became highly furious. He discharged the dreadful Kali missile that caused violation and transgression of virtue.
131-132. Thereupon, from the Kali missile were born kings Āndhras and Puṇḍras, Kirātas, Śabaras, Hūṇas and Yavanas who had sinful activities. They were the transgressors of Vedic injunctions. They were inimical to virtuous activities. They killed living beings. They upset the disciplines of four castes and stages of life and brought about mixture of castes. They had dirty limbs. They smashed and tortured the armies of Lalitā and Śaktis again and again.
133. Thereupon, Janārdana named Kalki was born of the nail of small finger of sparkling lotus-like left hand of Śrī Lalitā.
134-136. He was riding on a horse. His glory was bright and brilliant. He made an Aṭṭahāsa (boisterous laugh of challenging) by his sound resembling the blow of thunderbolt, the Kirātas swooned and died, Śaktis were delighted. The leaders of ten Avatāras (Incarnations) completed this difficult task, bowed down to Lalitā and stood by with palms joined in reverence. They had been engaged by mother Lalitā to defend virtue and piety in every Kalpa through the births of Fish etc. They then started for Vaikuṇṭha.
137. When all the miraculous missiles were thus destroyed, the evil-minded (Asuras) discharged the missile of Mahāmoha (great delusion and fainting). The Śaktis. swooned on account of that.
138. By discharging the Śāmbhava missile (that of Lord Śiva) the mother split up the Mahāmoha missile. As the great battle took place thus with the continuous flow of missiles and counter missiles the sun, the lord of rays was about to reach the western mountain (the mountain of setting).
139. Then by means of Nārāyaṇa missile the goddess Lalitāmbikā reduced all Akṣauhiṇīs to ashes, in the course of the battle.
140. Then by the Pāśupata missile which had the lustre of the enkindled fire of Destruction of the world the great queen smashed and crushed forty generals.
141-142. The only one left out was the great Asura Bhaṇḍa. All the kinsmen of the wicked fellow had already beed killed. He blazed with fury. He was a great demon of much inherent strength and fierce valour. He had caused a great havoc in the entire universe.
The mother Lalitā, the great goddess killed him by means of Mahākāmeśara missile that had the splendour of a thousand suns.
143-144. His city Śūnyaka was over-run by the flames of that missile. Suddenly it was completely burned down along with women and children, cowpens, riches and granaries. Only the bare ground remained. Due to destruction of Bhaṇḍa the three worlds danced with delight.
145. After carrying out this task of the Devas, Kāmeśvarī whose conduct was never blame-worthy, who was the orna-
mental glory of the chariot Śrīcakrarājaratha, who was the mother of the three worlds, who was equipped with all shining assets and who was endowed with the glory of victory, shone brilliantly.
146. All her soldiers had been subjected to fatigue on account of their work in the battle-field (viz. fighting). They had been burned by the fire of powerful arrows of Bhaṇḍa, the Asura. When the sun set, Śrī Devatā whose prowess was well-renowned brought them to her camp.
147. O leading ascetic, if anyone reads even once (the narrative) of the slaying of Bhaṇḍa, the Dānava, carried out thus by Lalitāmbā, all his sorrows will be destroyed. He will be master of all eight Siddhis. Both worldly enjoyment and salvation are within his reach.
148. Those men who read this narrative on holy days will attain flourishing excellent fortune. This narrative of Lalitā’s valour is destructive of all sins. It is sacred and conducive to the attainment of all Siddhis.
1. O Hayagrīva, O highly intelligent one, the excellent narrative has been heard. The excellant valour of goddess Lalitā has been described by you.868
2. On account of flawless and meritorious anecdotes of the goddess, I have become extremely delighted, O Hayagrīva, The great power of Mantriṇī and Daṇḍanāthā also has been heard.
3. After the night of the fourth day of the battle had dawned, O Hayagrīva, what did Ambikā do after the battle was over?
4. Listen, O Pot-born Sage, O intelligent one, to what had been done by Jagadambā after Dānava, Bhaṇḍa, had been killed.
5. With her eyes immersed in nectar (as it were), she repeatedly delighted the entire army of Śaktis harassed and bruised by hundreds of weapons of Daityas.
6. By the current of nectarine glances of the supreme goddess Lalitā, Śaktis got rid of their fatigue due to her war. They became delighted in their minds.
7. In the meantime, Devas with Brahmā and Viṣṇu as their leaders, became gratified due to the smashing of Bhaṇḍa and they approached the goddess to serve her.
8-10. Brahmā, Viṣṇu, Rudra, Devas beginning with Indra, Ādityas, Vasus, Rudras, Maruts, Sādhya—deities, Siddhas, Kimpuruṣas, Yakṣas, Nirṛti and other night-wanderers, Prahlāda and other great Daityas and the residents of the entire cosmic egg came there and gladly eulogised the great goddess seated on the throne.1
11. Obeisance, obeisance to you, O supreme lady of the universe; salutes to you O goddess Tripura, Hail to you, O destroyer of Bhaṇḍa the great Asura. Obeisance to you, O Kāmeśvarī, Vāmakeśī (one having beautiful tresses).
12. O Cintāmaṇi (wish-yielding jewel), O goddess expert in bestowing what is anxiously thought of, O unimagin-869
able deity, O cluster of waves in the form of Cit (consciousness), O deity with garments of diverse colours, O Mother of the universe of variegated forms, O deity named Citrā, O eternal one, O bestower of pleasure, Obeisance to you.
13. O bestower of salvation, O deity with the crescent moon as crest-jewel, O deity of sweet smiles, O lady discussing administrative policies with Mudreśvarī, O deity fond of Mūdras (mystical gestures), O deity, obeisance, obeisance to you.
14. O destroyer of the cruel god of death, O lady with tender body, O lady taking up the body of Kālī while in fury, O deity with the face of a Boar, O deity who has protected all troops and armies, O deity clasping to your own bosom the fear of all (i.e. one who dispels their fears), obeisance to you.
15. O dark-complexioned deity with six attendant deities, O goddess worthy of being sought by the words of Vedas along with their six ancillary subjects, O deity stationed in the six mystical cakras in the body, equipped with Ṣaḍūrmis (viz.: Śoka (grief), Moha (delusion), Jarā (old age), Mṛtyu (death), Kṣut (hunger) and Pipāsā (thirst) or six plaits in the tresses, O Ṣaḍbhāvarūpā (the four types of living beings, Avidyā and the supreme spirit—having these six as her forms), O Lalitā, I bow to you.
16. O Kāmā (Lovely goddess), O Śivā, O deity identical with the chief eternal things, O deity equipped with lustre, O deity with large eyes resembling petals of lotus, O bestower of desires, O Kāminī (lovable one), O deity worthy of being desired by Śambhu in the guise of Kāmeśvara, O presiding deity of all arts, salute to you.
17. O deity first one among divine penances, O deity having forms of groups of cities, O divine being, O deity as lustrous as a thousand suns, O refulgent one, O deity endued with sympathy, O consort of the overlord of Devas, obeisance to you.
18. O deity worthy of being always served by the eight Siddhis beginning with Aṇimā (Minuteness), O deity residing in Sadāśiva’s own shining conch, O cultured one, O deity with
feet which ate the sole refuge of good people and which, are worthy of being worshipped, O Mother of the world, obeisance, obeisance to you.
19. O deity worthy of being Served by the Mātṛs (Mothers) the chief among whom is Brāhmī, O deity beloved of Brahman, O deity who severs the (worldly) bondage of one who has realised Brahman, O royal Swan (swimming) in the nectarine current of Brahman, O goddess of Brahmā, O Śrīlalitā, bow to you.
20. O deity served by the Mudrās (Mystical gestures by means of fingers) the chief of them being Saṃkṣobhiṇī, O destroyer of worldly existence, O deity having features of worldly sports, O deity with eyes resembling lotuses, perpetual obeisance to you, O Lalitā, O presiding deity, O eternal one, O deity attracting her lord through the sixteen digits, O presiding deity worthy of being served by the Pramathas.
21. O eternal one, O deity with merciful activities, devoid of fear, O lady with black forelocks of hairs, Obeisance, Obeisance to you.
O deity worthy of being perpetually served by the haughty lady attendants of Anaṅga (cupid) beginning with Anaṅgapuṣpa; O destroyer of everything inauspicious and ugly, O deity with groups of letters for her form, O Lalitā who has killed all enemies, obeisance to you.
22. O deity with extremely illuminated form of great mobility, surrounded by fourteen series of flames, the chief of whom being Saṃkṣobhiṇī. O deity possessed of your own spirit, O deity endowed with graceful beauty, O deity the resort of everything splendid, O deity with auspicious feet, Obeisance to you.
23. O deity worthy of being saluted by Śaktis, Siddhas and others including Śarva, O deity whose lotus-like feet have been comprehended by Sarvajña (Śiva), O deity surpassing everything, O omnipresent deity, O bestower of all types of Siddhis (spiritual attainments), O Śrī Lalitā, obeisance be to you.
24. O deity the realm around whom is resorted to by those deities who were born at the outset from Sarvajñā as well.
as by other deities too, O deity the fulfiller of desires of all Devas, O mother of the entire world, protect us.
25. I salute you the deity with a number of super human powers of speech such as Vaśinī (Bringing others under control) etc., O deity having (a chariot) as your vehicle (the chariot) that has the increasing splendour of its wheels; O deity with tresses as dark as clouds, O ocean of speech, O bestower of boons, O beautiful one, protect the universe.
26. O Empress endowed with arrows and other divine weapons, O deity acting like a forest-fire (in burning down) the forest-like army of Bhaṇḍa, the Asura, O ocean, of refulgence that blazes brightly, O deity who is being served all round, Obeisance to you.
27. O Kāmeśī, O Vajreśī (goddess of thunderbolt), O Bhageśī (goddess of exalted splendour), O deity without form, O virgin, O Kalā, O deity powerful enough to wipe off even god of death, O deity who reduced the army of Daityas only as a legend (i.e. completely destroyed them); O Kāmeśakāntā (beloved of Kāmeśvara (Lord Śiva), O Kamalā, obeisance to you.
28. O deity stationed on Bindu (Mystical point in the mystical diagram); O deity having the soul form of the digit of the Bindu, O deity identical with Bindu, O deity that has increasingly cherished the illumination of Cit (consciousness), O deity with the necklace swinging to and fro on the big breasts resembling (the buds of) lotuses; O Lalitā of growing prowess, obeisance to you.
29. O deity with perpetual residence on the lap of Kāmeśvara, O deity identical with Kāla (Time), O goddess taking pity on others; O deity with the form of Kālī, that rises up at the close of Kalpa, O deity the bestower of desires, O deity identical with the wish-yielding creeper Kalpalatā, salute to you.
30. O deity accompanied by Vāruṇī (Varuṇa’s wife as attendant); O deity as cool as the moon with abundant nectarine rays, O deity having eyes like those of a fawn, O deity having the face resembling the lotus, O deity the perpetual sole base of the essence of agreeable loveliness, O presiding
goddess of all lores, obeisance to you.
31. Bhaṇḍa and other fierce Asuras who had become a nuisance and source of vexation to the entire universe have been killed in battle by your prowess, because you were born of Cidagni (fire of spiritual consciousness) having been caused to manifest yourself by Śrī Śambhunātha.
32. After assuming fresh forms and bodies. (or after making all our bodies fresh) by means of currents of abundant nectar of mercifulness, O beautiful deity worthy of being attained by cultured people1, the entire world has been resuscitated and rendered full of joy.
33-34. Lord Śiva is in the form of the second flow of refulgence of Śrī Śambhunātha of great and noble heart. He is detached because he has been staying permanently (v.l. performing penance) in the hermitage of Sthāṇu. He has discarded all sensual enjoyments on account of bereavement from Satī. We were engaged in an attempt to join him with the girl Umā who has taken bírth in the family of the lord of the mountain Himālaya. Thus (in this connection) we had persuaded the cupid to go near that lord who was engaged in a severe penance.
35. Madana was burned with the fire in his forehead because he was angry that there was an obstacle in his detached state and pursuance of penance. Thereupon, Madana was reduced to ashes and it was from these ashes that Bhaṇḍāsura was born.
36. Thereafter, that evil-minded wicked fellow very-haughty about his ability to fight in war, was killed by you. Now Kāma has become Atanu (bodiless) for our sake. Hence you kindly do resuscitate Kāma immediately.
37. This Rati is dejected due to her bereavement from her husband. She has attained the ungraceful and inauspicious state of widowhood. O Śrī Lalitā, she will become blessed with a lord and husband if the union with Kāma is brought about by you.
38. As before, the moon-crested lord may become enchanted by the mindborn god of love united with her. Īśa will ere870
long marry that (girl) Pārvatī who had served him much for a long time.
39. By their union Kumāra (Skanda), the leader of all the armies of Devas will be born. It is through that hero, alone that the king of demons named Tāraka should be defeated and driven away.1
40. He is a friend of Bhaṇḍa, the Daitya of vicious soul. He is a veritable comet (an ominous calamity) unto the three worlds. If he is killed in battle by the son of Śrīkaṇṭha, (Śiva) really it will be a re-establishment of our vital breaths once again.
41. Hence, O Mother Tripura, dispel the misery of widowhood of Rati whose tresses have become dishevelled (by not being combed). (You can do this) by resuscitating the exceīlent hero Manmatha who is capable of removing the affected pride of the people.
42. O deity with the designation Tripurā, this helpless widow whose body has become very emaciated on account of the death of her husband takes refuge in you and bows down to you. Hence, please direct a digit of your compassionate glance towards her”.
43. After eulogising Maheśānī thus, the excellent Devas beginning with Brahmā showed her Rati who had become untidy and emaciated on account of grief.
44. That Rati who had abandoned all her ornaments on account of widowhood, whose face was covered with flow of tears, whose tresses had become scattered, aṇḍ whose colour had become greyish on account of dust particles, bowed down to Jagadambā.
45-47. On seeing her, the great goddess became compassionate. Then from her benign side-glance Manmatha was reborn. He had a smiling lotus-like face. He was more handsome than in his previous body. He became (as if) highly-intoxicated (excited) with joy. He had only two hands. He had871
all kinds of ornaments. Flowers were his bow and arrows. By his gentle glance he delighted Rati his wife as even in the previous birth. The gentle lady Rati found herself immersed in the great ocean of bliss. On seeing her husband, she became exultant with joy.
48. On knowing that both of them had their minds filled with devotion and that their inner souls had great bliss, the lotus-like face of the great queen beamed with smile. Looking at Rati who had kept her head bent down due to shyness, she spoke to Śyāmalā thus:—
49. “O Śyāmalā, let her take bath and let her be adorned with girdle and other ornaments. Let her wear garments too as before, and then be brought here quickly”.
50-52. Taking her behests with great humility, Śyāmā did every thing as directed. (The goddess) got the auspicious rite of marriage of the pair performed by Vasiṣṭha and other Brahminical sages in accordance with the injunctions regarding marriage. The celebration included dances and songs of all the celestial damsels.
On seeing this the sages, ascetics and gods Indra and others praised Lalitā Ambikā saying “Well done, Well done!” They then eulogised her.
53-54. Making showers of flowers, all of them became delighted in their minds. Both of them bowed down to Laliteā-varī with great devotion after coming to her side and stood there with their palms joined in reverence. Then the hero Kandarpa bowed down to Maheśvarī. With devotion filling his mind, he appealed to her in the following words.
55. “O mother Lalitā, the physical body of mine which had been burned by the eye of īśa has been restored to me due to the grace of your benign side-glance.
56. I am your son. I am your slave, employ me anywhere in any task”.
On being told thus Parmeśānī spoke to the shark-emblemed deity (i.e. cupid).
57. “O dear one born of the mind (i.e. cupid), come on. You have nothing to be afraid of. O cupid, with no hind-
ranee to your arrow, enchant and fascinate the entire universe, due to my favour.
58-60. The courage of Īśvara will be upset when your arrows fall on him. Immediately he will marry Gaurī, the daughter of the lord of Mountain Himalaya. Thousands of crores of Kāmas will be born of you, due to my favour. They will penetrate everyone’s body and bestow excellent sexual pleasure. On account of his non-atíached nature Īśa may get angry. Even then he will not be competent to burn down your physical body.
61-63. Be the enchanter of all living beings with your invisible physical form. Afraid of separation from his wife he (Bhava)1 will give her. half of his body. With his mind struck by your arrows, he will become agitated in his mind.
From today onwards, O Kandarpa, on account of my great favour those who censure you or those who are averse to you will definitely become emasculated and unmanly in every birth.
Destroy sinners of vicious souls and those who torture and harass my devotees by making them fall for forbidden women.
64. If people’s mind is eager for my worship and if they respect my devotees, see that you enable them to have the pleasure of love by arranging for the fulfilment of all their -desires.”
65. These were the words of behest of Śrī Lalitā Devī. The cupid received the command of the goddess humbly and said “Let it be so”. With palms joined in reverence, he set out from that place.
66. From all the hair-pores of the lord of Love arose many Madanas whose features were splendid and who could enchant the entire universe.
67. After fascinating and enchanting the entire sphere of the world through them, the cupid went once again to the hermitage of Sthāṇu with the desire to conquer the moon-crested lord.872
68-70. He was accompanied by his friend Vasanta (the season-spring), his general, the moon with cool rays, and his bosom friends and associates (sexual desire) and the gentle breeze of low speed. He was accompanied by the Kāhalī sound (Trumpets and drums) of the chirping cooing sound of the cuckoos. He was richly endowed with the sentiment of lover’s heroism. His body was closely embraced by Rati. He shook his victorious bow. As the leader of all heroes, he came face of face with the enemy of the cupid i.e. Lord Śiva. He stood there fearlessly.
71. He struck with his arrows, the moon-crested lord who was engaged in penance.
Thereupon, the moon-crested lord struck by the volleys of Kandarpa’s arrows got rid of his attitude of non-attachment. He abandoned the difficult rite of penance.1
72-74. He abandoned all regular observances. He abandoned his mental courage. He became sick with. love by frequently meditating upon Pārvatī. His cheeks became pale. He heaved deep sighs. Tears came out of his eyes. He was agonized by pangs of separation and loss of courage. He recollected again and again the daughter of the lord of the mountain who had been seen by him before. Neither the digit of the Moon on his head nor Gaṅgā was capable of dispelling the scorching sensation in the body of the tridentbearing lord as it was being heated by the fiery arrows of the cupid.
75. He frequently rolled in the flowery bed brought by the circle of his Gaṇas (attendants) the chief among whom were Nandin, Bhṛṅgi and Mahākāla.
76. Supported by the hand of Nandin he went on from one flowery bed to another flowery bed and moved restlessly on it again and again.
77. Neither on the flowery bed nor in the nectar exuding from the crescent Moon nor in the snowy cold waters (of Gaṅgā) did the heat of fever of his body come down.873
78-80. Desirous of suppressing the fiery flames of love of his body, Śiva occupied the rocky slabs of frozen snow. He began to draw the figure of the daughter of the lord of the mountain on picture slabs with his nails. But looking at it, it increased further his own pangs of love. After drawing her picture in the posture of standing humbly with stooping head and body on account of bashfulness and looking up by means of side-glances alone, he placed that picture slab on his limbs where he had horripilation. The deity of uneven number of eyes (i.e. Śiva) suffered much on account of great imaginary connections (with her) great sexual emotion and further distress from love-god.
81-83. He saw her alone everywhere. He directed his mind only towards her. He conversed with her alone fixing her form in front by means of his own mad delirium. His heart became identified with hers, his mind with her mind, he considered her as his ultimate goal. He spent days and nights by her nectar-like anecdotes. He was always engaged in describing her conduct. He was eager to see her form. He became a gardener wreathing imaginary garlands of pleasurable enjoyments with her. Identifying himself with her, Śiva became extremely distressed.
84. On observing that this pain of passion could not be treated otherwise, Dhūrjaṭi exerted himself very much for the sake of marriage.
85. After enchanting the lord thus at the behest of Lalitā, Kandarpa tormented the daughter of the lord of the mountain by means ofhis arrows.1
86-88. Her petal-like lips became dried up by the hot winds of her breaths rendered soiled by the fiery flames of separation. Her cheeks became very pale. She did not experience any steady relish either in food or in her bed or even in sleep. She was continuously sprinkled with cooling devices by thousands of her attendants. Again and again she was distressed and agonized. She could not suppress the pain from the great fire of love.874
89. Scorched and distressed by the fire of separation, Pārvatī could not sleep at all. By the feverish distress of her body she enhanced the son ow of her father.
90. On observing that his daughter’s pangs of separation from Siva were irremediably severe, the lord of mountains felt great sorrow.
91. She was then urged by her father thus—“O gentle lady, you do propitiate lord Maheśvara by means of penance and attain him as your husband”.
92. For securing her husband, Pārvatī performed a very severe penance on the peak of the mountain Himālaya, named Gaurīśikhara.
93. She practised a dreadfully severe penance by staying in water during the winter and by standing in the middle of fires with the eyes fixed on the sun during the summer.
94. Gratified by that penance Śiva granted his proximity to her. He accepted her as his wife in accordance with the religious injunctions regarding marriage ceremony.
95. Then after requesting for her hand through the seven sages at the outset, he married the lotus-eyed daughter, on being offered by the lord of the mountain.
96. Engaged in amorous dalliance with her for a long time, Maheśvara stayed in the abode of his father-in-law in the city of Oṣadhiprastha.
97. Thereafter, he came back to Kailāsa along with all the Pramathas (attendants). He brought Pārvatī there and thereby made the lord of the mountain (all the more) pleased.
98-101. He countinued to sport with her on Kailāsa, Mandara, Vindhyādri, Hemaśaila, Malaya, Pāriyātraka and in various other places. Thereby Maheśvara derived great pleasure. He discharged a powerful semen into her. She was unable to bear. She cast it off on the earth. The earth cast in into the fire. He cast it among the Kṛttikās. They discharged it into the waters of Gaṅgā. The river deposited it in the forest of Śara reeds. Mahāsena the great hero of six faces
was born there. Nursed by Gaṅgā the son of Dhūrjaṭi (Śiva) grew up.1
102. Day by day, he grew up into a highly valorous hero. He was trained by his father and he acquired all lores.
103. On being permitted by his father he became the general of the army of the Devas. He killed Tāraka along with Dānavas.
104. Thereupon, he married Devasenā offered by Śakra who was highly pleased when the leading Daitya Tāraka was slain.
105. That glorious daughter of Śakra named Devasenā became excessively delighted on securing Skanda as her husband.
106. After neatly accomplishing the task of Devas thus, the god of love who enchanted the entire sphere of the universe went to Śrīpura again.
107. There in the holy city of Śrīnagara875 876 he went to that place where Lalitā Parameśvarī stayed for the sake of the prosperity of the worlds. He went there in order to serve her.
1. What is this called Śrīpura?877 Of what form and nature is it? By whom was it built at the outset formerly. Narrate everything to me.
2. What is its extent? What is its colour? Tell me, O holy lord. You alone are the veritable sun for drying up the mud of doubts.
3-4. Lalitā Parameśvarī who was born out of the great sacrificial fire, carried out the playful activity viz. of marriage (with Kāmeśvara). On being requested by Brahmā and others, she (secured the chariot Cakraratha endowed with all the characteristics mentioned before) and defeated the Asura named Bhaṇḍa who was thorn (a source of trouble) for the whole world.
5. Thereupon, Devas beginning with lord Mahendra attained great satisfaction. They, therefore, were eager to build a splendid mansion for Kāmeśvara and Lalitā, fully furnished with all the objects of daily utility and enjoyment.
6-7 Brahmā, Viṣṇu and Maheśvara, the sons of Lalitā devī, invited Viśvakarman877 the carpenter of the Devas, skilled in all mechanical arts and crafts as well as Maya, the architect of the Asuras, who was a great expert in employing Māyā. At the behest of Lalitā, they received them duly and said.
8. O Viśvakarman! Conversant with all arts and crafts, O Maya of great prosperity, you both are well-versed in all
sciences (of engineering and architecture), you are experts in the process of building up and creation.
9-10. By mere conception and imagination, you both can evolve wonderful constructions of great artistry. Śrī-Nagarīs should be built by you both for the sake of Lalitādevī who is the great ocean of eternal wisdom. They should be embellished with different kinds of jewels. They must be in the centres of the sacred spots of Ṣoḍaśīs and should be sixteen, in number.
11. It will be there that Lalitā Parameśvarī after dividing herself into sixteen (distinct forms)1 for the sake of protecting the universe, will stay permanently.
12. This is pleasing to us. It is pleasing to the gods too. It is also pleasing to all the worlds. Let it be built under that name itself.
13. After listening attentively to these words of Kāraṇadevas (Brahmā, Viṣṇu, Rudra, executive officials among gods in charge of specific activities such as creation, sustenance etc.), Viśvakarman and Maya bowed to them and spoke—“Let it be so”.
14. After bowing down once again, both of them asked the Kāraṇapuruṣas—“In which sacred spots should the Śrīnagarīs of great prosperity be built?”
15. On being asked thus, Brahmā and others spoke to those artisans once again, assigning the divisions of the sacred spots in a befitting manner.
16-17. The earthly (terrestrial) sacred spots are nine. The first one is on the top of Meru mountain, then on the Niṣadha mountain, on mount Hemakūṭa and on the Himālaya. The fifth one is on the Gandhamādana. The other four (sacred spots are) on the Nīla, Meṣa, Śṛṅgāra (v.l. Śṛṅga) and the878
great mountain Mahendra. These are known as the, nine terrestrial sacred spots.
18-20. The Aquatic sacred spots are declared as seven. They are in the seven oceans, viz. the salt sea, the sea of sugarcane juice, the sea of liquor, the sea of ghee, the sea of curds, the sea of milk and the seventh one the sea of pure water.
Thus nine great mountains have been mentioned before, afterwards seven oceans have also been mentioned. Adding together there are sixteen sacred spots for building the Śrīpura of Ambā. You are artisans and craftsmen skilled in erecting buildings of divine workmanship. In those sacred spots, you do build the divine mansions of Lalitā of great prowess.
21. The names of the mansions of Devī who killed the great Asuras shall be famous certainly by the names of the Nityā deities.
22. That supreme Deity by her Nityā form pervades Kāla. The goddess controls the whole of the world by her power of subduing.
23-24. She is the great queen of the Nityā deities. Hence she is Nityā. There is no difference between them. Hence the different cities are famous by the respective names of the Nityās such as Kāmeśvarīpurī Bhagamālāpurī, Nityaklinnāpurī etc., These names are well-known.
25. Hence, both of you build the excellent city in accordance with the great principle of architecture (beginning) on an auspicious and suitable day, (on the day fitting with the ṃitial letter of the name?)
26. On being told thus by Brahmā, Viṣṇu and Maheśvara, who were the leaders entrusted with the work of causation (i.e. creation, sustenance and annihilation) both of them built Śrīpurīs in the different sacred spots.
27. Further, I shall mention the extent of Śrīpura and the deities presiding over the cities. Listen attentively, O husband of Lopāmudrā.
28-29. The mountain Meru1 is the support of everything. It is many Yojanas in height. Its body passes through all the879
fourteen worlds. It has four peaks in the east, in south-west, in north-west and in the middle. Their height is being mentioned.
30. The three peaks mentioned in the beginning are each hundred Yojanas in height. There are three Lokas (worlds) there.
31. They are Brahmaloka, Viṣṇuloka and Śivaloka. I shall narrate how the abodes are arranged in these worlds on another occasion.
32. Listen to the extent and height of the peak in the middle. It is four hundred Yojanas in height and extent.
33. It was on that great peak that Śrīpura was built by the artisans. O Pot-born sage, it extended to four hundred Yojanas.
34. The various divisions therein are being pointed out to you severally.
It is said that the first (outermost) fort-wall was built of iron.
35. Its circumference was a thousand and sixteen Yojanas. It had gateways in the four directions. Its height was four Yojanas.
36. The girth of the root of the chamber (i.e. at the bottom) was, O sage who drank the ocean, ten thousand Yojanas. Two Krośas beneath the top, separate windows were made.
37. The height of the doorway of the chamber was a Yojana. In every gateway there were two door panels each half a Gavyūti wide (i.e. one Krośa).
38. Every door frame was a Yojana in height and was made of iron. The bar for fastening the two door panels was half a Krośa long.
39. Thus everything was the same in all the four doorways. I shall mention the situation regarding the principal gate (Gopura), O Pot-born sage.
40-43. (Partially defective text). At the foot of the enclosure mentioned before, a distance of a Yojana is left in the middle. On either side, two Yojanas are taken and the whole edifice is erected.
The width is also the same with the doorway in the middle. Two Yojanas on either side and one Yojana of the enclosure in the middle. Together O sage, the extent comes to five Yojanas. The two sides (? side-domes etc.) were two and a haīf Krośas wide; each together the width comes to five Yojanas (? Krośas). It was thus, O sage, that the Gopura (ornamental gateway) was built.
44. Hence the total girth at the bottom of the Gopura was twenty Yojanas (i.e. a square of sides each five Yojanas in length). The higher we go up the Gopura the girth decreases.
45. The height of the Gopura is mentioned as twenty-five Yojanas. At intervals of a Yojana each there were beautiful doorways with doors.
46. The storeys were also as many. The higher one ascended the narrower they became. The extent of the top of Gopura was one Yojana.
47. The length also was the same. But three crowns (domelike structure) were fixed there. The extent of the dome, O Pot-born sage was a Krośa.
48. The height of each crown was two Krośas, the tapering feature, O sage, was the same as in the case of Gopura. The space within the crown (or between two crowns) was measured as half a Krośa.
49. On the Gopura of the southern gateway the crowns were arranged from west to east. On the Gopura of the western gateway the crowns were arranged from south to North.
50. It is said that the crowns on the northern gateway were arranged as in the case of the southern gateway. The arrangement of the crowns on the Eastern gateway was the same as in the case of the western gateway.
51. Within the enclosure (chamber) named Kālāyasa (i.e. one made of iron) at a distance of seven Yojanas was the Kāṃsyaśālā (bronze enclosure). Within the enclosure of bronze the arrangement of Gopuras etc. was in the same way as before.
52. The girth of the enclosure at the bottom is described as before. This enclosure of bronze too had doorways in the east and other quarters.
53-54. There were Gopuras on every gateway with the characteristic features of steps (or storeys). The annular space between the iron enclosure and the bronze enclosure, O Pot-born sage, was a big park with various trees. Whatever Udbhijja (sprouting and germinating species i.e. plants and trees etc.), (was in the world) was also there.
55. There were thousands of trees with perpetual blossom flowers and fruits. They possessed the splendour of tender sprouts for ever. They were endued with perpetual fragrance.
56-64. There were thousands of trees1 such as mangoes, Kaṅkolaka (a plant with waxy aromatic berries, Piper cubela), Lodhra (Symptocos racemosa Roxb), Bakula (Mimusops elengi), Karṇikāra (Cassia fistula Linn), Śiṃśapa (Dalbergia sissoo Roxb), Śirīṣa (Acacia sirissa), Devadāru (Himalayan cidar) Nameru (Elaeocarpus ganitrus), Punnāga Nāgabhadra, Mucakunda (Pteropermunt suberifolium), Kaṭphala (Kayphal in marathi, for description MW.), cardamons, cloves Takkola (Pimenta acris), camphor trees, Pīlu (Salvadora persica), Kākatuṇḍa (the dark Agallochum), Śālaka (N. of a tall tree), Asana (the tree Terminalia tomentosa), Kāñcana (a plant akin to Premna spinosa), Āra (a kind of plant), Lakuca (Artocarpus lacucha—a kind of bread fruit tree), Jack-fruit tree, Hiṅgula, Pāṭala (Bignonia suaveolens—tree bearing trumpet flowers), Phalinī (a species of plant Priyaṅgu), Twisted Ficus oppositifolia, Gaṇikā (= sākuraṇḍa, N. of a plant), Bandhujiva (Pentapetis phoenicea—a plant with red flower) Pomegranates, Aśvakarṇa (the tree Vatica roburta, has leaves like horses-ears) Hastikarṇa (Butea frondosa) Campaka (the campaka tree Cāpta in
1. The botanical terms for plants mentioned here are taken from MW.
Marathi) Kanakadruma (A thorn apple and many such plants like Carria sophora) Yūthikā (a kind of Jasmine), Tālaparṇī (Anethum graveolens), Tulasī (the holy basil plant), Sadāphalā (Ficus glomerate, or coconut tree), Palmyras, Tamāla, Hintāla (a variety of Palm), data Palms, Saccharum sara (used for arrows), a Barbura (a species of Ocimum villosum), sugarcane, different species of trees of Ficus, genus, Cordia latifolia, Terminalia belerica, the yellow myrobalan trees, Avākpuṣpa (trees with blossom turned downwards, Ghoṇṭālī (the jujube tree), varieties of plants with heavenly perfumes, the marking-nut plants, Khadira (Acacia catechu), Śākhoṭa (Trophis aspera), sandal trees, aloe wood trees, Kālaskandha (Diospyros embryopteris), Tamarind trees, Banyan trees, varieties of racemosa, Terminalia arjuna, Ficus religiosa, Śamī trees, Dhruva trees, Rucaka (the citron tree), Kuṭaja (Wrightia antidosenterica), Saptaparṇā (Alstonia scholaris) Kṛtamāla (Trees cassia fistula), Kapittha (Feronia elephantum), Tintiṇī (Trees with sour fruits) and thousands of other trees.
65. For the sake of causing and enhancing the romantic feelings of the goddess, the specialities of all the different blossoms were present on those trees. There were excellent trees of various heights.
66. Within the bronze enclosure, at a distance of seven Yojanas, there was the square-shaped copper enclosure. It was seven Yojanas in height.
67-69. The space in between these two is called Kalpavāṭikā (A park of Kalpa, i.e. wish-yielding tree). Those trees bore abundant fruits which were exquisite with golden outer rinds and which had seeds like precious stones and gems emitting the fragrance of camphor. Divine yellow (silk) garments were the tender sprouts and shoots on their branches. Nectar was the honey juice exuding from them and ornaments were their flowers. There were many such glorious wisḥ-yielding trees there.
70. This is the second chamber named Kalpavāpī (? Kalpavāṭī—N.). Within the copper enclosure was the Nāgaśālā (v.l. Sīsa-śālā, tin or lead enclosure).
71. The place in the oblique direction situated in between these two extended to seven Yojanas. The park there-in
was Santānavāṭī having the same shape and features as Kalpavāpī (Kalpavāṭī).1
72. The space in between them is called Haricandanavāṭikā. It is of the same shape and features as Kalpavāṭi and was full of fruits and flowers.
73. In all these enclosures the arrangement of doorways, Gopuras and the crowns on their tops was as before.
74-75. The measurement of the openings in the Gopura. and that of every doorway and door panels was also the same as before. Within the brass enclosure (Ārakūṭa. If the reading Nāgaśālasya is taken—the lead (tin) enclosure) and seven Yojanas from it was the enclosure made of five metals and it was of the same (size and) shape as the previous one. The space in between them is called Mandāradrumavāṭikā. (A garden of Mandāra trees).
76. Within the enclosure of five metals and seven Yojanas from it, it is said, was the enclosure of silver endowed with, all the characteristic features mentioned before.
77. The space in between them is called Pārijātadrumavāṭikā (Garden of Pārijāta trees). It was filled with divine fragrance and it shone with heavily laden fruits and blossoms.
78. Within the enclosure of silver was the golden enclosure. It was said to be extending to seven Yojanas. It was rendered splendid by means of doorways as before.
79. The space in between them is said to be Kadambataruvāṭikā (A garden of Kadamba-Nuclea (cadamba trees). There were many divine Nīpa (Kadamba) trees two Yojanas in height.
80-81. Liquor flowed down from them always. Those trees sparkled on account of plenty of closely blossomed flowers. Those Nīpa trees from the garden yielded a splendid liquor named Kādambarī which yields pleasure even to Yoginīs and which appealed to Mantriṇī always. They had excellent shade. They had plenty of leaves and shoots. The spaces between the880
trees were always filled with the humming sounds of swarms of bees eagerly desirous of fragrance.
82-84. The beautiful mansion of Mantranāthā was there itself. In the intermediate points of the quarters beginning with south-east (i.e. S. East, S. West, N. West and N. East) four lofty mansions were built by the primordial Architect. The extent (area) of each of them was five Yojanas by five Yojanas. Their situation was in the shape of a square. In the other intermediate points of quarters there were Priyaka trees (i.e. Nīpa). This is glorified as the city of abode of Śyāma.
85-86. There was another city for the stay of the army in the region of Mahāpadmāṭavī. If her residence too were to be there itself, many Yojanas away it would have been impossible for Mantriṇī to serve Śrīdevī every day. Hence, in the vicinity of the Cintāmaṇigṛha too, a mansion of Śrīmantranāthā was built by the architect of Devas as well as by Maya.
87. What person even if endowed with two thousand tongues will be able to describe the so many (innumerable) good points of the mansion of Mantriṇī-devī in Śrīpura.
88. The honoured daughters of Mātaṅga sport about and sing here with the lute of sweet notes, whose eyes have become reddish on account of (imbibing) the tinge called Kādambarī.
89. Who is this sage called by the name Mātaṅga?1 How is it that his daughters perpetually serve Mantraṇīnāthā though they are lazy and slow due to intoxication by means of liquor?
90. There was a great ascetic, a mass of austerities (as it were) named Mātaṅga. He was richly endowed with great prowess. He was keenly interested even in creating a world.1 881
91-93. By means of his intellect invigorated by the power of penance, he could press his power of command into service everywhere. His son Mātaṅga of courageous mind propitiated Mudriṇī (the deity having the signet ring) Mantrīnāyikā, by means of severe austerities. On being served for a long time by the son of sage Mataṅga, Mantriṇī went over to him and commanded him “Choose your boon”. Mātaṅga the most excellent one among the sages, the storehouse of penance said to Śyāmalāmbikā who manifested herself before him.
94. O goddess, merely by remembering you all the Siddhis beginning with Aṇimā (minuteness) and all other glorious assets and powers have been realized by me.
95. O mother, in all the three worlds there is nothing which I have yet to attain because I have realized all desires and I have been fortunate enough to remember your activities always in my memory.
96. Still, your presence here shall not be fruitless. I shall request for only this, O mother. Fulfil this boon.
97. Formerly, I had intimate association with Himavān, being friendly with him and cracking jokes with him. Playful and haughty he swaggered with words improper to be uttered.
98. “I am the father of Gaurī”, so boasted he. That statement was not liked by me, because he had more of good things in him.
99. When two friends have the same quality (and position) and if one of them gets something more for any reason, it is natural for the other to covet the same.
100. Though I have realized all my desires yet O Mantriṇīnāthā, I have performed penance to get the glory of being the father of Gaurī. Hence be my daughter.
101. Thereby and undoubtedly you will become well known through my name”.
On hearing these words uttered by Mātaṅga, the great sage, she said, “So be it” and vanished. The sage became pleased.
102. In the course of a dream, she gave the great sage Mātaṅga, with great joy, a bunch of Tamāla flowers as ornaments for the ears.
103. Due to the power of that dream, the wife of Mātaṅga named Siddhimatī conceived Laghuśyāmā in her womb.
104. Since she was born of him, she is glorified as Mātaṅgī. She was called Laghuśyāmā, because Śyāmā was her root cause.
105. Crores and crores of beautiful daughters of Mātaṅga along with the groups of Laghuśyāmā, Mahāśyāmā and Mātaṅgī attained the status of subsidiary Śaktis and they serve Priyakapriyā (Mantriṇī fond of Kadamba i.e. Nauclea cadamba).
106. Thus the origin of daughters of Mātaṅga has been mentioned, O Pot-born sage. So also the seven chambers, the enclosures made of iron etc. are mentioned.
1. There are deities guarding the seven enclosures beginning with that made of iron. O wise one, mention their names, so that my doubts can be cleared.
2. Mahākāla, the devourer of the worlds, having a dark-coloured body stays, O Pot-born sage, in the great garden of many trees.882
3. He wears a dark-coloured jacket. His eyes are red on account of intoxication. He continuously drinks the tonic beverage called the universe with which the cup of cosmic egg is filled.
4. Seated in his throne of the nature Kalpāntakalana (comprehending the end of Kalpa), he looks at Mahākālī whose complexion is as dark as the cloud and who has become tender-hearted, due to the action of the god of Jove.
5. He constantly meditates on Lalitā. He is even eager to worship Lalitā. Through devotion to Lalitā, he enhances his longevity. He is served by the servants the most important among them being Kāla and Mṛtyu.1
6. Mahākālī and Mahākāla carry out the orders of goddess Lalitā. They stay in the first path (enclosure). They seize and impel the entire universe.
7. The Kālacakra (circle of Mahākāla) of Mātaṅga (?) forms his seat. It has four Āvaraṇas (outer coverings) and is rendered beautiful with the Bindu (point) at the centre.
8. The four Āvaraṇas are (1) triangle, (2) pentagon, (3) lotus of sixteen petals, (4) lotus of eight petals or spokes (radii). Mahākāla is in the centre.
9. In the (vertices of the) triangle three great deities, the Śaktis of Mahākāla, viz.: Mahākālī1, Mahāsandhyā (great Dusk) and Mahāniśā (great night) are stationed.
10. There itself in the vertices of the Pentagon are stationed the five Śaktis, viz.: Pratyūṣa, (Dawn), Pitṛprasu (Twilight) when Pitṛs are abroad), Prāhṇa (Fore-noon), Aparāhṇa (Afternoon), Madhyāhna (Noon).
11-13. Then, O sage, listen to the Śaktis stationed in the lotus of sixteen petals. They are (the various parts of time such as Dina (Day), Niśā (Night), Tamisrā (Dark Night), Jyotsni (Moon light Night), Pakṣiṇī, Pradoṣā, Niśīthā, Praharā, Pūrṇimā, Rākā, Anumati, Amāvāsyā, Sinīvālī, Kuhū, Bhadrā, the sixteenth Uparāgā. These are remembered as the sixteen Śaktis stationed in the sixteen petals.
14-17. (The units of Time, such as) Kalā, Kāṣṭhā, Nimeṣa, Lava, Kṣaṇa, Truṭi, Muhūrta, Kutapa[?], Horā, Śuklapakṣa, Kṛṣṇapakṣa, Ayana, Viṣuva, the thirteenth. Saṃvatsarā, Parivatsarā and Iḍāvatsarā—these are remembered as the Śaktis stationed in the lotus of sixteen petals.
Years forming a yuga in Vedic works such as Iḍvatsarā, Induvatsarā (N. Udvatsara), Avatsarā and Tithi, Vāra, Nakṣatra, Yoga and Karaṇa—these Śaktis are stationed in the lotus with eight petals.
18. Kali, Kalpa, Kalanā and Kālī, these four are the doorkeepers of the shining Kālacakra.
19. All these deities of Mahākāla are the wives of Kāla. Due to intoxication, they have laughing faces. They hold goblets of red lustre filled with liquor. They are dark-complexioned.
20. They are always absorbed in worshipping, eulogising, meditating upon and repeating the names of Lalitā. They serve Mahākāla seated in Kālacakrāsana.
21. Then, O Pot-born sage, the (guard) of Kalpakavāṭī is Vasanta—the spring season: (Vasanta) of great splendour, the favourite servant of Lalitā.
22. He is seated on a flowery throne. He is reddened due to intoxication by the liquor extracted from the honey of883
flowers. Flowers are his weapons and ornaments. He appears splendid with a flowery umbrella.
23.1 Madhuśrī and Mādhavaśrī—these two deities are the wives of that shining lord (Vasanta)1. Both of them are inebriated through the spirituous liquor extracted from flowers. They are ardently desirous of the god of love having flowers for his arrows.
24. The defender of Santānavāṭikā is Grīṣmartu (the summer season) of fiery eyes. He is the servant of Lalitā, continuously carrying out her commands.
25.2 Śukraśrī and Śuciśrī are remembered as his two wives.
Haricandanavāṭī, O sage, is occupied by Varṣartu (the rainy season).
26-28a. That Varṣartu has great splendour. Lightning-streaks are his tawny eyes. He is highly resonant with thunderbolt as his boisterous laughter. He has haughty clouds for his vehicle. He is covered with clouds like coats of mail. He holds a jewel-set bow. He is absorbed in worshipping, eulogising, meditating upon and repeating the names of Lalitā. He is, O conqueror of Vindhya, one who gives great delight to all the three worlds.
28b-29. His Śaktis are said to be twelve, viz.3 Nabhaśrī, Nabhasyaśrī, Svarasā, Svara- (N. Sasya)-Mālinī, Ambā, Dulā, Nirali (N. Sarasā), Abhrayanī, Meghayantrikā, Varṣayantī, Cibuṇikā (N. of a star in Kṛttikā) and Vāridhārā. They shower rain. They have eyes reddened due to inebriation.884 885 886
30-32. Along with those Śaktis, Varṣartu (the Rainy Season) always worships Lalitā, the supreme goddess, with clusters of flowers raised by himself. He repeats her names. He adorns the countries of I he devotees of Lalitā by means of his wealth. He always torments the land of her enemies by means of drought. Such is the rainy season, the servant of the goddess.
33. Śaradṛtu (the Autumn) stays permanently in the grove of Mandāra trees and protects that chamber. He is splendidly glorious. He delights the mind of the world.
34. Iṣaśrī and Ūrjaśrī1 are the beloved ones of that season. They gather water and with clusters of flowers raised by himself, he worships dthe empress, the consort of Śrīkāmeśvara.
35-36. Hemantartu (Season of early winter) of great splendour has his physical body as cool as snow (cool on account of snow). His face is always delightful. He is the favourite servant of Lalitā. By means of clusters of flowers raised by himself, he worships the supreme goddess (Parameśvarī). He defends the park of Pārijāta. He subdues even fire. Sahaḥśrī and Sahasyaśrī are his two excellent consorts.2
37-39. The guard of the grove of Kadamba Trees is Śiśirartu (the season of winter) of cool features, O excellent sage born of pot. Therefore, the entire surface of the land of that chamber is rendered cool by him. Therefore, Śyāmā, the deity residing there is also of cool nature and features. His two excellent consorts are Tapaḥśrī and Tapasyaśrī.3 Along with them he worships Lalitā, the mother who sanctifies the universe.
40-42. O Gandharvavadana (Hayagrīva) O glorious one, among the seven chambers (and parks) consisting of887 888 889
different kinds of trees Mahākāla, the guardian of the first Park has been heard by me. His Cakra (wheel or group) has been glorified by you as having four outer coverings. It is also heard from you that the guardianship of the Kalpaka and other parks belonged to the six seasons. But the deities of the Cakra are not heard (in respect of the seasons). Hence, recount in the proper order the protecting deities (Āvaraṇa deities) of the outer coverings of the Cakra of vasanta and others, since O holy lord, you are omniscient and great.
43-45. Listen, O excellent sage, to the (enumeration of deities stationed in different Cakras (mystical circles). Kālacakra has been mentioned before. Vasantacakra (the mystical circle of spring season) is being described. It has seven outer coverings, viz.: (1) Triangle, (2) Pentagon, (3) Lotus with eight petals, (4) Lotus with sixteen petals (? Spokes), (5) Lotus with ten petals, (6) The same and (7) a square. In the centre of all, the deity of the spring season, of great brilliance is stationed in the Bindu (point) of the Cakra.
46-48. Both the consorts Madhuśrī and Mādhavaśrī are seated on his lap. Vasantartu (has four hands). With two of his hands he holds fast the breasts of his consorts, one of the breasts of one with one hand and one of the breasts of the other with the other hand. With the other pair of his hands, he holds the goblet of wine rendered fragrant with flowers and a piece of meat. The mental representation of the persona] figure of all the Ṛtus (Seasons) should be carried out in this manner, O suppressor of Vindhya. In the course of mental representation of Varṣartu (Rainy season), it should be known that the first two Śaktis (viz.: Nabhaḥśrī and Nabhasyaśrī) arc seated on his lap and the other (ten) arc close to him.
49-56 Now listen to the enumeration of deities stationed in the circle of Vasanta. (There are altogether sixty of them, thirty are Tithis pertaining to Madhuśrī and thirty (Tithis) pertaining to Mādhavaśrī). The deities (of Madhuśrī) are Madhuśuklaprathamikā, Madhuśukladvitīyā, Madhuśu-
klatṛtīyā, Madhuśuklacaturthikā, Madhuśuklapañcamī, Madhuśuklaṣaṣṭhikā, Madhuśuklasaptamī, Madhuśuklāṣṭamī, Madhuśuklanavamī, Madhuśukladaśamī, Madhuśuklaikādaśí, Madhuśukladvādaśī, Madhuśuklatrayodaśī, Madhuśuklacaturdaśī, Madhuśuklapaurṇamāsī, Madhukṛṣṇaprathamā, Madhukṛṣṇadvitīyā, Madhukṛṣṇatṛtīyā, Madhukṛṣṇacaturthī, Madhukṛṣṇapañcamī, Maḍhukṛṣṇaṣaṣṭhī, Madhukṛṣṇasaptamī, Madhukṛṣṇāṣṭamī Madhukṛṣṇanavamī, Madhukṛṣṇadaśamī. O suppressor of theVindhya, Madhukṛṣṇaikādaśī, Madhukrṣṇadvādaśī, Madhukṛṣṇatrayodaśī, Madhukṛṣṇacaturdaśī, and Madhvamā (vāsyā). These are to be known as the Śaktis (of Madhuśrī).
57-58. In this manner, there are thirty other Śaktis stationed above Mādhavaśrī beginning with Śuklapratipat (i.e. Mādhavaśuklaprathamā etc.). These two together numbering sixty are well known as Vasantaśaktis.
59-61.1 The seats (of sixty deities in the seven outer coverings (āvaraṇa) of Vasantacakrarāja should be worshipped in the Cakra in accordance with the injunctions with their respective Mantras. There are sixty deities stationed in those sixty Bhūmis (seats). They are to be worshipped separately with their respective Mantras by the Sādhakas (Aspirants of spiritual enlightenment).
Such is the Vasantacakra. The same is the case in the other three2. But the deities are different according to the difference of Śukraśrī, Śuciśrī, etc. Thus there are gloriously splendid sixty Śaktis in the Grīṣmacākra.
62-63. In the same manner (understand) the different (Śaktis) belonging to Nabha and Nabhasya in the circles Varṣā-890 891
64. These are the Śaktis pertaining to the Ṛtus (Seasons). They bestow happiness on the devotees of Lalitā. They are absorbed in worshipping, eulogising, meditating upon and repeating the names of Lalitā.
65-67. They move about, in the Cakras of Kalpavāṭikā etc. They are lazy and gracefully slow due to inebriation. They propitiate the great goddess Lalitā through the honey produced in their own respective flowers.
All of them together number three hundred and sixty. In the same manner there are deities, the guardians in the seven enclosures.
They are being recounted to you by mentioning the names also since you have asked. I shall take up the cases of other enclosures also to complete the description. Listen attentively. I shall give details and names of Śaktis also.
1. The characteristic features of seven enclosures built by the artisans have been recounted. Now the enclosures studded with jewels and precious stones are being glorified. Listen attentively.892
2. The intervening space between the enclosure of gold and the enclosure of Topaz is mentioned to be only seven Yojanas.1
3. It is there that the Siddhas and Siddha-women sport about in their excitement due to inebriation, with tasty juices, tonic beverages, swords and cosmetic ointments applied to the feet.
4. They are endowed with devotion to Lalitā and please the great people. They stay there and imbibe different kinds of juicy liquor.
5. The arrangements of the doorway of enclosures built of topaz and other gems, are as before. The panels of doors, bolts and Gopuras, it should be known, are made of topaz etc. sparkling like the moon and the sun at the height of their lustre.
6. The space in between the circular golden rampart and that of topaz is also remembered as made of topaz.
7. In all the great enclosures and chambers described subsequently, the birds and lakes have the same uniform colour.
8-9. The waters of the rivers are also of the same colour. The bejewelled trees too have the same colour. Those among the Siddha castes who had formerly worshipped the goddess in diverse ways and had passed away are born as the Siddhas here, along with their women. They repeat the Mantras of Lalitā and they are exclusively devoted to the procedure of worship of Lalitā. All of them devoutly repeat the names of goddess Lalitā.
10. Within the great enclosure of topaz and seven Yojanas from it is the square enclosure made of ruby.1
11. The ground too is paved with rubies. Gopura and other structures also ate made of rubies. It is there that those who formerly stayed in the region of Cāraṇas and had subsequently attained Siddhis due to the destruction of former bodies, stay serving the lotus-like feet of the great queen;
12. Womenfolk of the Cāraṇas have beautiful limbs. They are desirous of getting inebriated. They frequently sing the musical compositions eulogising goddess Lalitā.
13. There itself, they occupy the platform amongst the Kalpa (wish-yielding) trees. They move about along with their husbands and drink sweet wine.
14. Within the great enclosure of rubies and seven Yojanas from it, is the great enclosure of the gem called Gomeda893 894 (a gem from Himālayas, of four colours).
The extremely lofty chamber of diamonds with the ground paved with diamonds, is in between them.
15. It is there, O Pot-born sage, that the leading Gandharvas who had worshipped the goddess in their previous births stay along with the groups of celestial damsels.
16. By means of notes on the lutes, they sing about the good qualities of the empress. They take excessive interest in the sole enjoyment of amorous pleasures. Their bodies resemble the body of the god of love. They are gentle-natured. They have great devotion toward? Śrīdevī.
17. The chamber of Gomeda gem is of the same shape and features as the previous one. In the middle of it there are crores of Yoginīs and Bhairavas. They serve mother (goddess) Kālasaṅkarṣaṇī there with devotion.
18-22. Within the great enclosure of Gomeda gems, seven Yojanas from it, live the celestial damsels such as Urvaśī,
Menakā, Rambhā, Alambuṣā, Mañjughoṣā, Sukeśī, Purvacittī, Ghṛtācī, Kṛtasthalā, Viśvācī, Puñjikasthalā, Tilottamā and other celestial harlots like them. Along with the Gandharvas they drink fresh liquor from the Kalpa-trees. They meditate upon Lalitādevī again and again. In order to enhance their own great fortune, they repeat her Mantra. All the Apsaras ladies originating from fourteen places stay there itself worshipping the goddess with joyous minds.
23. O holy lord, recount the fourteen sources of origin of those Apsaras (celestial damsels), O highly intelligent one, O great storehouse of all lores.
24-26. The heart of Brahmā, Kāma, Mṛtyu, Ūrvī (the Earth), the wind god, Sun’s, Moon’s rays, Vedas, the fire-god, lightning, nectar, daughter of Dakṣa and water.1 Learned men consider these as the causes of birth of divine harlots, with dazzling riches of blessedness and grandeur. Along with the Gandharvas all these worship goddess Cakriṇī.
27. The Kinnaras and the Kimpuruṣas, O sage, have resorted to the region of diamond.2 They are accompanied by their womanfolk and they are maddened with inebriation.
28. They get rid of all their sins by repeating the Mantra of the empress (Lalitā). O Pot-born sage, they stay there dancing and singing.
29-30. There itself, on the ground studded with diamonds flows the river Vajrā, O sage. It shines with trees on either bank, thickly grown and having the form and features of diamonds. The sand particles of this river are solely diamond pieces. Verily, the water is liquefied diamond. That sanctifying river flows all round that region.
31. Those excellent men who are devotees of Lalitā Parameśānī and drink its water, attain adamantine physical895 896
bodies, O Pot-born sage. They become long-lived and free from sickness.
32. When the thunderbolt hurled by him was dissolved and melted by Bhaṇḍāsura, Śatakratu (Indra) performed penance with great devotion towards Vajreśī.
33.The goddess rose from its waters, gave the thunderbolt to the enemy of Vala (i.e. Indra) and vanished once again. Gratified thereby he too went back to the heaven.
34. Within the enclosure of diamond and seven Yojanas from it is the lofty Vaidūryaśālā (Enclosure of Lapis Lazuli.1). It has Gopuras as mentioned before. The land there is also made of Lapis Lazuli. It has sparkling features.
35. Those residents of Pātāla who had been aspirants for spiritual enlightenment and worshippers of Śrīdevī reside there in the forms of Siddhas with abundant happiness.
36-38. Śeṣa, Karkoṭaka, Mahāpadma, Vāsuki, Śaṅkha, Takṣaka, Śaṅkhacūḍa, Mahādanta, Mahāphaṇa and many other Nāgas like these stay there. So also their womenfolk. The class of virtuous and devout Daityas, the chief of whom is Bali, stays there along with the Nāgas as well as its own women folk. They habitually repeat the Mantras of Lalitā. They are initiated in the sacred lore of Lalitā. They are the perpetual worshippers of Lalitā. Thus the Asuras and serpents reside there.
39. There, in the chamber of Lapis Lazuli, the rivers have icy chill waters. The waters in the lakes have sparkling lustre free from dirt. The lakes are adorned with cranes, swans and lotuses.
40. The mansions are divine and embellished with Lapis Lazuli gems. Those serpents and Asuras play there along with their womenfolk.
41. Within the great enclosure of Lapis Lazuli and seven Yojanas from it, there is the enclosure of sapphire896 like another circle.897 898
42. The ground in the middle of it, O sage, is paved with sapphire gems. The rivers there are sweet and the lakes pleasantly cool. There are different kinds of tasty and juicy objects of pleasurable enjoyment.
43. Those people of earthly world who had attained mastery over Lalitā’s Mantra attain the chamber of sapphire on giving up their bodies and stay there.
44-46. They enjoy divine objects in the company of their womenfolk. They drink sweet wine and dance with great devotion. They sport about in those lakes and rivers, O Pot-born sage, in beautiful bowers and arbours and mansions of great prosperity. They repeat the names of Śrīdevi always and recite her good qualities. Those highly fortunate people reside there surrounded by their women.
47. When their Karmans become exhausted they go back to their human bodies on the earth. Enduced with the previous Vāsanā (imprints of former actions) they once again worship Cakriṇī. Again they go to the great enclosure of sapphire in Śrīnagara.
48-49. On account of continued contact with that region, O sage, men are always endowed with dark emotions and feelings arising from Rāga (attachment) and Dveṣa (hatred). Those who gain knowledge and wisdom, those who devoid of adverse effects of mutually opposed pairs and those who have subdued their organs of sense, O sage, possess surprising powers and they merge into Maheśvarī.
50-53. Within the enclosure of sapphire and seven Yojanas away there is the enclosure of pearls.1 It has Gopuras as mentioned before. The ground in between the two, O sage, is very pure and extremely refulgent. Everything is studded and set with pearls, very cool and highly pleasing. The great rivers Tāmraparṇī, Mahāparṇī, Sadāmuktāphalodakā and899
others like them flow in that great region. On their banks live all those residents of Devaloka who, in their previous births had successfully practised the repetitions of the Mantra of Śrīdevī.
54. In the eight directions beginning with the east are the worlds of Śakra etc. with their doorways unitedly facing the pearl enclosure along its periphery.
55-56. To the east of the central region between the gateways of pearl enclosure and sapphire enclosure is the world of śakra and in the corner thereof is the site of the world of the fire-god (i.e. in the south-east). To the south is the city of Yama. There the lord stays holding his staff and (moves about) everywhere repeating the Mantras of Lalitā. He is of impetuous and dreadful nature.
57. His assistant official Guha implements the Law and Order of Śrīdevī through the soldiers of Yama with Citragupta as their leader.
58-62. At the bidding of Śrīdevī of great prowess, O Pot-born sage, he makes the sinners fall into the terrible painful hells. The sinners are as follows: Those who
are cursed by Guha, who commit vile deeds, who cause hatred to Lalitā, who show fraudulent devotion, who are fools, who are excessively haughty, who steal Mantras, who repeat evil Mantras, who possess evil lores, who resort to sins, who are atheists, who are habitually sinful, who aimlessly cause injury to living beings, who are hostile to women, who are disliked by the entire world and who give protection to heretics. O Pot-born sage, the hells into which they are cast are Kālasūtra, Raurava, Kumbhīpāka, Asipatravana, the dreadful Kṛmibhakṣa, Pratāpana, Lālākṣepa, Sūcivedha, Aṅgārapatana and many other painful hells like these.
63. To the west of it (i.e. in the south-west corner) is Nirṛti who holds a sword. Resorting to the Rākṣasa world, he worships Lalitā.
64-66. To the north of it (i.e. in the west) in between the two gateways, Varuṇa stays permanently resorting to the Vāruṇa world. He is excited and inebriated by tasting spirituous liquor. His limbs are fair and pure. His vehicle
is fish (shark). He always repeats Śrīdevatā Mantra. He practises procedure of worship of Śrīdevī. With his nooses he binds those who dislike Śrīdevatādarśana (the philosophic system pertaining to Śrī or Śrīvidyā) and takes them down. He sets free all devotees from bondage.
67-69. In the corner north of it (i.e. North-west) is the world of Vāyu. It has great lustre. There are Siddhas, divine sages, others who practise (retention of) air and other Yogins the chief of whom is Gorakṣa1 stay there. They have gaseous bodies. They have perpetual bliss and prosperity. They are eagerly devoted to the practice of Yoga. The glorious lord Māruteśvara stays there, O Pot-born sage, along with those mentioned before. He has great inherent strength. He has different forms, different in every respect.
70. The Śaktis of Mārutanātha900 901 are three viz.: Iḍā, Piṅgalā and Suṣumnā. They are always lethargic in their inebriation due to wine.
71-74. He holds a flag in his hand. He is seated on his great vehicle, an excellent deer. He is absorbed in worshipping, eulogising, meditating upon and strictly adhering to the procedure of worship of Lalitā. He is surrounded by other Śaktis too with all their limbs filled with blissful sensations. That lord Māruta of great glory always performs the Japa of Cakriṇī. At the end of Kalpa, by means of his inherent strength, he reduces the three worlds including the mobile and immobile beings, to the state of power in a moment and delights himself thereby. In order to achieve the requisite strength, for the same, he worships and meditates upon the goddess Laliteśvarī. He is adorned with all types of ornaments.
75. Kubera, the Lord of Yakṣas, of great lustre and glory, resides in Yakṣaloka situated to the east of his (Vāyu’s) world. He is in the middle of the two gateways.
76. He is accompanied by Śaktis: Ṛddhi, Vṛddhi etc. nine Nidhis (treasures). By means of wealth and assets, he fulfils the desires of devotees.
77. Along with Yakṣīs of charming features and obedient activities, he worships Cakriṇī with different kinds of wine.
78. There are Yakṣa generals such as Maṇibhadra, Pūrṇabhadra, Maṇimān, Maṇikandhara and others like them in that place.
79. To the east of his world (i.e. North-east corner) is the world of Rudra of great prosperity. He is bedecked in very valuable jewels. He is the presiding deity.
80-82. He has fiery brilliance always due to wrathfulness. A big quiver is always kept fastened to him. He is always surrounded by many Rudras who are on a par with him, who have great inherent strength, who are efficient in maintaining the worlds, who have kept their bows well strung and who are stationed in the sixteen outer coverings. By means of h is faces, he continuously repeats the Mantra of Śrīdevatā. He is richly endowed with the practice of meditation. He is eager to worship Śrīdevī. The places near him are embellished by groups of many crores of Rudrāṇīs.
83. All of them have highly refulgent limbs. They are proud of their fresh youthfulness. They are engrossed in the meditation of Lalitā. They are perpetually lethargic in their inebriation due to wines.
84. The glorious Mahārudra who holds the trident is served by other Rudras, the chief among whom is Hiraṇyabāhu. He is accompanied by those Rudrāṇīs too.
85-86. With the tip of his trident, he pierces those persons who have neglected visiting Lalitā, who are haughty, and who are reproached by elderly people. He bums them by means of fierce fires originating from his eyes. He destroys their wives, children and servants. He is the great hero who obediently carries out the behest of Lalitā.
87. He stays thus in the extremely beautiful Rudraloka,
O Pot-born sage. The attendants of that Mahārudra, O sage, are the Pramāthins.
88-96. These Rudras are numerous. Who is competent to enumerate them (in full)? There are thousands and thousands of Rudras over the earth. Those who stay in heaven are thousands and thousands. There are Rudras whose food is arrow, whose vital breaths are arrows and whose showers are arrows. They are brilliant. They have tawny eyes. They stay in the ocean and in the firmament. They have great prowess. They have matted hair and they hold wine goblets. They are blue-throated and red in complexion. They are above all living beings. They have arrows and Kapardas (Matted hair kept in the form of a crown). There are Rudras who pierce those people who drink wine in the vessels of their food. There are Rudras who act as chariots in the paths. There are Rudras residing in holy spots. There are others, thousands in number having Sṛkas (arrows) and Niṣaṅgas (quivers). Rudras have spread far and wide in all quarters spreading the commands of Lalitā. All of them are noble souls. They can bear three worlds in a moment. They are merciful and they protect those who are very clever in meditation on Śrīdevī, who regularly repeat the Mantra of Śrīdevī and who are the devotees of Śrīdevatā. They resort to the Cakra of sixteen outer-coverings in the enclosure with the rampart wall of pearls. They worship Mahārudra of great prosperity with his face blazing with fury. The chief among them is Hiraṇyabāhu.
1. What is that Cakra (circle) with sixteen outer coverings and with Rudra as the presiding deity?902 Who are the Rudras stationed there? By what name are they glorified?
2. In which circular outer coverings and with which designation do they stay? O storehouse of mercy! Mention their names with their derivative as well as conventional meanings.
3. There the abode of Rudra is said to be made out of cluster of pearls. It is rendered splendid. It is five Yojanas long and five Yojanas wide.
4-6. It has sixteen outer coverings. It is very splendid and pleasing with a Pīṭha (stool, seat) in the middle. On that central Pīṭha, O sage, Mahārudra sits permanently, blazing with anger and having bow ready strung. He keeps his hand always over it. He has three eyes. In the Trikoṇa1 (Triangle and first covering) O Pot-born sage, three Rudras are mentioned (as seated), viz.: Hiraṇyabāhu, Senānī and Diśāmpati.
7-9a. The Rudras stationed in the hexagon are Vṛkṣā, Harikeśā, Paśupati, Śaṣpiñjara, Tviṣīmān and Pathīnāmpati.
The Rudras in the octagon are Babhruśā, Vivyādhi, Annapati, Harikeśa—upavītin, Puṣṭānāmpati, Bhava and Heti.
9b-11a. In the decagon the first one is Jagatāmpati the others are Rudra, Ātatāvin, Kṣetrapati, Sūta, Ahammanya
(Ahantya in N.), Vanapati, Rohita, Sthapati and Vṛkṣāṇāmpati. These have kept their bows in readiness.
11b-14a. In the Duodecagon (Twelve-sided figure) the Rudras are Mantrī, Vāṇija, Kakṣapati, Bhavanti, (is the fourth), Vāgvibhu (is the fifth), Oṣadhīnāmpati (is the sixth), Uccairghoṣa, Ākrandayan, Patīnāmpati, Kṛtsnavīta, Dhāva and Sattvānāmpati. This is the fifth outer covering.
14b-15. The following should be known as the deities Rudras of the sixth outer covering, viz.: Sahamāna, Nirvyādhi, Avyādhīnāmpati, Kakubha, Niṣaṅgī, Stenānāmpati and Niceru1.
16-19a. The following sixteen are the residents in the sixteen-spoked Cakra viz2 Deity in the previous outer covering. The first is Paricara, Araṇyapati, Sṛkāviṣa, Jighāṃsanta, Muṣṇatāmpataya, Asīmanta, (aśimanta in N.), Suprājña, Naktañcara Prakṛtīnāmpati, Uṣṇīṣī, Gireścara, Kuluñcānāmpati, Iṣumanta, Dhanvāvida, Ātanvāna, Pratipūrva, Dadhānaka and Āyacchata (Āyacchanta).
19b-22a. In the eighth outer covering there are eighteen sets of deities, viz.: Visṛjanta (those who forsake), Asyanta (those who throw), Vidhyanta (those who pierce), Āsīnā (those who are seated), Śayānā (those who are lying down), Yanta (those who go), Jāgrata (those who keep awake), Tiṣṭhanta (those who stand), Dhāvanta (those who run), Sabhyā, Samādhipā, Aśvā, Aśvapataya (Lords of horses), Avyādhinya (devoid of sickness), Vividhyanta, Gaṇādhyakṣā, Bṛhanta (Big ones) and Gṛtsa (O suppressor of Vindhya mountain.
22b-24. The following Rudras are the deities of the ninth outer covering:—
Gṛtsādhipatis, Vrātas, Vrātādhipas, Gaṇas, Gaṇapas, Viśvarūpas, Virūpakas, Mahāntah, Kṣullakas, Rathins, Arathas, Rathas, Rathapattyās, Senas, Senānīs, Kṣattāras, Saṅgrahītṛs, Takṣāṇa, Rathakāraka and Kulāla (Various artisans are deified as Rudras).903 904
25-28. The following are the Rudras in the tenth outer covering, viz.: Karmāras, Puñjiṣṭhas, Niṣādas, Iṣukṛdgaṇas, Dhanvakāras, Mṛgayus, Śvanīs, Śvānas, Aśvas, Aśvapatis, Bhava, Rudra, Śarva Paśupati, Nīlagrīva, Śitikaṇṭha, Kapardī, Vyuptakeśa, Sahasrākṣa, Śatadhanvā, Giriśa, Śipiviṣṭa, and Mīḍhuṣṭama.
29-32a. The following twenty-four Rudras are mentioned as occupying the eleventh Cakra (outer covering):—Iṣumān, Hrasva, Vāmana, Bṛhan, Varṣīyān, Vṛddha, Samṛddhi, Agrya, Prathama, Āśu, Ajira, Śīghra, Śibhyaka, Urmyāvasu, Anyarudra, Srotasya, Divya, Jyeṣṭha, Kaniṣṭha, Pūrvaja, Avaraja, Madhyama, Avagamya and Jaghanya. All of them are very mighty.
32b-35. The following twenty-six deities are remembered as stationed in the twelfth outer covering:—
Budhnya, Somyarudra, Pratisarpaka, Yāmyaka Kṣemya, Uvocava, Khalī, Ślokya, Āvasānyaka, Vanya, Kakṣya, Śrava, Pratiśrava, Āśuṣeṇa, Āśuratha, Śūra, Avabhinda, Varmī, Varūthī, Bilmi, Kavacī, Śruta, Sena, Dundubhya, Āhananya and Dhṛṣṇu. They have huge bodies. They are very mighty.
36-40a. Listen, O sage, the following are the Rudras stationed in the thirteenth outer covering:
Prabhṛśas, Dūtas, Prahitas, Niṣaṅgins, Iṣudhimān, Yudhitakṣṇeṣu, Svāyudha, Sudhanvā, Stutya, Pathya, Kāpya, Nāṭya, Sūdha, Sarasya, Nādhamāna, Veśanta, Kupya (?), Avadhavarṣya, Avarṣya, Medhya, Vidyutya (?), Ighrī, Ātapya, Vātya, (?), Reṣmya (N), Vāstavya, Vāstupa, and Soma. All of them are very powerful.
40b-43. The following are mentioned as the Rudra deities in the fourteenth outer covering, O sage:
Rudra, Tāmrāruṇa, Śaṅga, Paśupati, Ugra, Bhīma, Agrevadha, Dūrevadha, Hantā, Hanīyān, Vṛṣa, Harikeśaka, Tāra, Śambhu, Mayobhū, Śaṅkara, Mayaskara, Śiva, Śivatara Tīrthya, Kulya, Pārya, Apārya, Prataraṇa, Uttaraṇa, Ātarya, Labhya, Ṣaṣṭha (?) (Śaṣpya in N) and Phenya.
44-48. The following thirty-two Rudra Devatās, O intelligent one, stay permanently in the fifteenth outer covering with their weapons
Sikatya, Pravāhya, Iriṇya, Prapathya, (O sage), Kiṃśila,
Kṣayaṇa (thereafter), Kapardī, Pulastya, Goṣṭhya, Gṛhya (as also), Talpya, Gehya, Kāṭya, Gahvareṣṭha, Urudīpaka (Hradayya in N.), Niveṣṭya, Pāntavya (Pāṃsavya in N.), Rathanya, (Rajasyaka in N.), Śukya (Śuṣkya in N.), Harīti, Alothas (Alohya in N.), Lopyas, Urya, Sūrmya, Payeya (Parṇa in N.), Parṇaśa, Vaguramāṇaka, Abhighnanāśidu (Abhighnan and Akkhidan in N.), Prakhidan, Kirika and Devānāṃhṛdaya.
49-51. In the sixteenth outer covering the following (four) blazing deities staying in the doorways in the east etc. worship Mahārudra:—Vikṣiṇatkas, Vicinvatkas, Nirhatanāmakas and Āmīvaktras. Thus Mahārudra is served by the thousands of Rudras stationed in the sixteen outer coverings. He carries out the behest of Lalitā. He stays there in the north-east corner of the pearl chamber for the prosperity of the worlds.
52. Enumerated in the Śatarudriya scripture, these Rudras of great strength protect day and night all those who are richly endowed with devotion to Lalitā. These (deities) put obstacles in the path of those who are not the devotees of goddess Lalitā.
53. In this manner the guardians of the quarters, beginning with Śakra resort to the pearl-chamber and perform service unto Lalitā Parameśvarī.
54. Within the pearl chamber and seven Yojanas from it is the chamber of emerald.1 It is four Yojanas in height.
55-57. It is rendered very splendid by means of the proper arrangements of the Gopuras etc. as before. Four Mansions belonging to Daṇḍanāthā are built there in the intermediate corners between the quarters beginning with southeast. They are as spacious and large as the abodes of Mantriṇī.
Those deities who were stationed on the steps of the leading chariot Giricakra during the great war with Bhaṇḍāsura stay here (always) alert and watchful. All the grounds here are well paved with rows of emerald stones. They are very splendid.905
58-61. They are full of groves of golden palms. They are equipped in plenty by all the requisite things. There, all the deities have the same splendour and magnificence as Daṇḍanāthā. They move about, playfully whirling and shaking ploughshare and pestle. The palmyra trees are innumerable. They are as wonderful and bright as fresh gold. Their trunks are a Yojana in height. They have very broad and large leaves. Their barks are golden. They are very glossy and smooth. They have good shade and they are fully laden with fruits. From the top to the root many pots of liquor are kept hanging down from those palmrya trees. All these have been made by the artisans for pleasing Daṇḍanāthā.
62-64. Drinking the palm juice continuously, the Cakra deities Jṛmbhiṇī and others, the Bhairavas beginning with Hetuka, the seven Nigraha deities, Unmattabhairavī and Svapneśī—all these are fully intoxicated. In that excitement of inebriation, they dance about all round in the various quarters wherever Daṇḍinī happened to glance at. All these deities have the same splendour and magnificence as the goddess.
65. The residence of Daṇḍanāthā (here) is only for her prestige. For the purpose of serving (Lalitā), she has another residence in the Mahāpadmāṭavī region. Since her mansion is far from the chamber, she has another mansion assigned to her for the purpose of serving (Lalitā).
66. In the emerald enclosure, seven Yojanas away from it is the rampart wall of coral as pink-coloured as the morning sun.
67-69a. There the entire ground is paved and beautified with corals. Here Brahmā sits in his lotus seat. Brahmā who resembles coral in his complexion always comes there from Brahmaloka along with all leading sages for serving Śrīlalitādevī. He is always active and alert in this respect. O Quaffer of the ocean, he remains there along with the creators of subjects beginning with Marīci.1 906
69b-70. At the command of goddess Lalitā and for the prosperity of the worlds, the great fourteen lores, thousands of subsidiary lores, the sixtyfour fine arts—all these assume physical bodies and resort to Brahmā’s residence in the coral enclosure.
71-72. Within the coral enclosure and seven Yojanas away from it is the world of Viṣṇu.1 In all directions it is surrounded by ruby Maṇḍapas (raised dais with canopies etc.) Eager to serve Lalitā, Viṣṇu assumes different forms four, ten or twelve and the eternal lord Mādhava always stays there.
73-75. The deities of ten incarnations who rose up from the nails of Śrīdevī in the course of great battle with Bhaṇḍāsura reside in the Maṇḍapa made of ruby. The only difference in this chamber from the previous ones is this that the surface is covered with that of ruby stones (here). There within the chamber the lord holding the conch, discus and mace divides himself into twelve forms and accords defence in the quarters beginning with the east.
76-83. Keśava of golden colour holds discus and protects the east. Nārāyaṇa resembling the black cloud holds conch and protects west. As dark as the petals of blue lotus Mādhava possessing honey (?) protects (everyone). The great lord Govinda holds bow and has the lustre of the moon. He protects the right (i.e. the southern side). Viṣṇu who resembles the filaments of the lotus holds the ploughshare and protects the north. Madhusūdana who has the lustre of the lotus and holds Musala (pestle) protects the southeast; Trivikrama who has the refulgence of the fire holds sword in his hand and protects southwest. Vāmana who has the brilliance of the mid-day sun holds thunderbolt and protects north-west. Śrīdhara who has the lustre of Puṇḍarīka (lotus) and has the sharp-edged spear for his weapon protects the north-east. Hṛṣīkeśa who has the907
lustre of lightning and holds the club protects in the southern quarter (or in the lower region). Padmanābha whose refulgence is equal to that of a thousand suns holds the Śārṅga bow in his hand and surrounds the ruby dais in a clock-wise direction. Dāmodara who has all weapons, who is omnipotent and omniscient, who has faces all round, who resembles Indragopa (glowworm), who holds the noose in his hand, who is never defeated, who is the soul of everything and who is full of devotion to Laīitā surrounds the ruby dais in a anticlockwise direction.
84. Thus by means of his twelve bodies the lotus-eyed Lord shines in the Viṣṇuloka occupying the ruby dais.
85. Within the enclosure of diverse kinds of gems and seven Yojanas from it there is a charming dais named Sahasrastambhaka1 (thousand-columned).
86-87. It is set with and beautified with different kinds of gems. There is enclosure (chamber) there which is very high and which is built of different gems. There is a row of thousand columns transversely. (?) There are many such rows in the four directions.
88. The covering above is as before by means of blocks of gems and jewels. It is there that Śiva’a world stands aloft with sparkling splendour.
89. It is remembered that the twenty-eight Saiva-āgamas (scriptural texts of Śaivite philosophy) are present there in embodied form. There are excellent persons there, the chief of whom are Nandin, Bhṛṅgi and Mahākāla.
90-94. There are thousands of elephant-faced lords. There are deities of twenty-six Tattvas in that excellent Śivaloka on the hall of thousand columns. Īśāna, the moon-crested lord is the knower of all lores. He carries out the orders of Lalitā and abides by them. He repeats the Mantra908
of Lalitā continuously. He is always delighted in his mind. By means of his benign vision special to him, he illuminates the power of intellect which has the form of great refulgence of his devotees. He does so for the sake of enabling his devotees to achieve the Mantra of Lalitā. The power of intellect can thereby be competent to dispel the dense darkness within and without. Mahādeva who stays in the thousand-columned hall is omniscient. He does everything. He is full of devotion to Śrīdevī. O Potborn sage, he stays there resorting to different enclosures.
1. Henceforth, we shall recount different chambers of Vāpītraya (three tanks) etc. Merely by listening to these, great prosperity can be attained.
2. Within the thousand-columned enclosure and seven Yojanas away is the great chamber named Manaḥ. It is wonderfully built and beautified with all kinds of gems and jewels.909
3. It has Gopuras. gateways, panels and bolts as before. The entire space within that chamber (enclosure) is a nectarine lake.
4-5. There is a certain Rasāyana (tonic beverage) by imbibing which Yogins and Siddhas become very powerful persons. Their bodies become as hard as adamant. They become very wise and intelligent too. That same Rasāyana, has become the water of this lake of nectar. By inhaling its smell alone, one can become the master of beautiful ladies in the form of Siddhis.
6-7. O suppressor of the Vindhya mountain, even without touching it (by inhaling alone), a person gets all his sins destroyed. Along the sides of both the enclosures, on the banks of the nectarine lake, there are many small ponds, all squares of sides half a Krośa each. The bottom of the lake is four Yojanas deep.
8. A series of steps in the lake are wonderfully paved with different kinds of gems and jewels. The swans and cranes in the lake are golden and gem-coloured.
9-12. Moving slowly and gently the ripples and waves dash against the two banks. By drinking the water therein, O Suppressor of the Vindhya Mountain, which is full of tonic beverage, the birds get rid of old age and death there. By means of their perpetual chirping, the Kāraṇḍava (A species of duck) birds appear to be performing the Japa of the Mantra of great potentiality of goddess Lalitā. As the region is entirely covered with numerous ponds, there is no other way of approaching that place without a boat. Moreover, without the permission of Mantriṇī and Daṇḍanāthā, no one can enter the region. There is a great Śakti named Tārā working there as the deity in charge of the portals.
13-14. Tārā has many female attendants. They are dark in colour like the blue lotus. With thousands of gemset boats, they sport about in the waters of the lake, playing on their lutes, glutes, drums etc. They go to and fro between the two banks frequently.
15. The boat-women of Tārā are crores in number. They are all in their fresh bloom of youth. They dance and repeatedly sing the meritorious glory of the goddess.
16. Some of them have oars in their hands. Some have horns filled with water in their hands. They drink the nectarine water of that lake. They move about in hundreds of rafts and boats.
17-18. Mother Tārā who is the chief among those Śaktis who row the boats and whose complexion is dark, does not permit even the three-eyed lord to sail in the waters of the lake without the permission of Mantriṇī and Daṇḍanāthā.
19-21a. The group of Śaktis in charge of the boats and rafts of Tārā is very beautiful. They sing and sail about in boats rendered beautiful by means of gems and jewels. At every step they recite instances of the great munificence and exalted state of the empress. They steadily drink wine in goblets of rubies. In every boat there is a jewel-studded abode of fascinating features where they live.
21b-23. Some boats are made and beautified by gold, O sage, some are made of gems and precious stones. Some boats are in the shape of sharks and crocodiles. Some of them are deer-faced Some boats have leonine faces and some are elephant-faced. Surrounded thus by boats of wonderfully variegated forms, Mother Tārā shines splendidly. She possesses her own huge boat.
24. Rowing continuously in the waters of the lake, both clockwise and anticlockwise directions, Tārā guards this enclosure.
25. Within the enclosure of Manaḥśāla (Chamber of mind) and seven Yojanas away from it is the enclosure well-known as Buddhiśāla (Chamber of Intellect). It is four Yojanas in height.
26. The entire space in the middle of that chamber is occupied by Ānandavāpikā (the lake of Bliss). The great divine wine rendered highly fragrant by the Bahula (Mimusops elengi) flowers and having the lustre of heated gold serves the purpose of water in that river.
27. The depth etc. of the lake of bliss are recounted as before. The structure of the series of steps etc. and the nature and features of the birds—everything is as before.
28. By frequently drinking the water therein viz.: wine,
the Śaktis stationed on its banks become mad with inebriation and play about. They become excessively red (in their faces) due to intoxication.
29. The goddess Vāruṇī herself is the official in charge of the fleet of boats. They call her Sudhāmālinī and also Amṛteśvarī.
30. She is surrounded by an army of Śaktis stationed in the boats studded with gems and jewels. By her mere glance, she makes the three worlds perfectly inebriated.
31-33. She resembles the midday sun (in refulgence). Her cheeks become red on account of intoxication. Her tresses are exquisitely embellished with garlands of Pārijāta flowers with which they are tied. She holds the goblet filled with wine where lotus flowers move to and fro. In another vessel set with jewels, she holds well-cooked piece of meat. Thus Vāruṇī, the leader of the fleet of boats, shines. Only at the bidding of Mantriṇī and Daṇḍanāthā does she give permission to anyone to cross the lake and not otherwise, even in the case of the three-eyed lord.
34. Then within the great enclosure of intellect and seven Yojanas away from it, is Ahaṃkāra Mahāśāla (the great chamber of Ego). It is fitted with Gopuras as before.
35. The entire ground, O sage, between those two chambers is occupied by the pond named Vimarśavāpikā (the lake of deliberation and consideration). It is in the form of the Nectar of the Nerve Suṣumnā (or of the Suṣumnā ray of the sun).
36. Within the great Yogins, in their inner mind, there is wind filling it. In the hollow of the bonelike nerve Suṣumnā there is the most excellent Amṛta (Nectar).
37. The same is the water in that lake, O ascetic. It is remembered that the series of steps from the banks, birds, fleet of boats everything is as before.
38. The gentle lady, the deity of the boats is well known as Kurukullā. She has dark complexion and features like Tamāla tree. She wears dark-coloured bodice.
39. She is surrounded by other deities of boats, all on a par with herself. Her hands are placed on a jewel-set oar. She is perpetually in a state of intoxication.
40. Seated in her jewel-studded boat, O sage, she moves
41. Within the enclosure of ego and seven Yojanas away from it is the Sūryabimbamahāśāla (the great chamber of the solar disc). It is four Yojanas in height.
42-43. The space in the middle of that chamber is filled with Kuruvindakas (the fragrant grass called cuperus rotundus). Formerly, the rising Aruṇa (charioteer of the sun) was greater than the sun (in refulgence). The great goddess Lalitā stays1 (?) there where the early morning sunlight spreads. The sun performed a great penance and secured that lustre.
44. The groups of planets, the constellations and stars—all these performed penance here and attained the power of illuminating the worlds.
45. Mārtaṇḍa Bhairava is present there, O sage, in twelve different forms. He is accompanied by Śaktis of fiery refulgence numbering crores.
46. He is Mahāprakāśarūpa (having the form of great radiance). His eyes are pink due to inebriation. He is eagerly engaged in perpetual sports among the groves of Kaṅkola (piper cubeb) trees, O suppressor of the pride of the Vindhya mountain. He is wholly absorbed in it.
47. His great Śakti is Mahāprakāśā by name. Cakṣuṣmatī is another Śakti. The deity Chāyā2 is remembered as another (Śakti).
48. Thus he is surrounded by three beloved Śaktis. He continuously repeats the Mantras of Lalitā Maheśānī mentally.
49-50a. He illuminates the sense organs of her devotees and makes them refulgent. He exterminates the dense darkness within and without. There in the region of Bālātapodgāra (where the early morning rays of the sun spread) Mārtaṇḍa Bhairava shines.
50b-51. Within the great enclosure of solar disc and seven Yojanas away from it, is the chamber of Lunar disc. It is four Yojanas in height. It is endowed with Gopuras, doorways, panels and bolts or before.
52-54. The entire space within it is called Candrikādvāra (the doorway of Moonlight). It was here in Candrikādvāra that the Moon-god performed a severe penance and attained his splendour and was born of the eye of Atri. Here he stays with the name Somanātha. He has pure form and features. He shines as the destroyer of darkness in all the three worlds. He enables the world to function properly.
55. He drinks the nectar of moonlight in gobletfuls. He is surrounded by the Śaktis of twenty-seven constellations.
56. Lord Śaśī stays there itself in Candrikādvāra always in his full form. He has his own form and features and is devoid of black spot.
57. The moon spends his time there in Japas, meditations, eulogies and hundreds of worships of Lalitā, along with Aśvinī and others (i.e. constellation Śaktis)
58. There are thousands of other Śaktis named Tārās. They stay near him. That chamber is filled with them.
59. Within the chamber of Moon’s disc and seven Yojanas away from it, is the chamber named Śṛṅgāra (toilette.) It is four Yojanas in height.
60. It is made of Kaustubha jewels in the form of dressing chambers.
In its centre the entire space is called Mahāśṛṅgāra Parikhā (moat of great amorous sentiment).
61. Within the encircling Parikhā (moat) filled with Śṛṅgārarasa (the essence of the sentiment of Love) there are Śṛṅgāra Śaktis. They sparkle in their diverse kinds of jewels and ornaments.
62. Haughty with intoxication, they move about in thousand boats. They always worship and serve the flower-weaponed lord (Kāma) who is also intoxicated and who is seated in his boat.
63. Subject to the control and commands of Lalitā he enchants all the worlds, entire universe by means of his
arrows beginning with Sammohana (that which fascinates and deludes).
64. Those who are enchanted by his power go to the region of Mahāpadmāṭavī in order to honour and worship (Lalitā). They take up and assure pure guise and garments. They are full of devotion to Lalitā. With great concentration in their minds they proceed towards the region of Padmāṭavī (Park of lotus flowers).
65. But neither Suras nor human beings nor the celestial Siddhas become competent to go there. But Brahmā, Viṣṇu and Maheśa, who are naturally pure in their minds go to the region of Mahāpadmāṭavī at her bidding.
66-67. Men of worldly inclination, those who are blind with passion, those who indulge in wishful thinking and too much of fanciful imagination, men excessively excited, those who are dusty and dirty due to doubtful and indecisive knowledge, men who are deeply immersed in passionate attachments—all these are not competent or clever enough to cross the moat of Mahāśṛṅgāraparikhā which causes delusion even to the mature people.
68-69. The officer incharge of Mahāśṛṅgāraparikhā is Smara (God of Love) who enchants even the three worlds. Therefore, no one becomes powerful enough to go to Mahāpadmāṭavī after going beyond all his (army)1 that causes fascination and delusion even to the great.
70. Then, within the chamber of Śṛṅgāra and seven Yojanas away from it, is the great abode of Cakrarāja named Cintāmaṇigṛha (the abode of Philosopher’s stone).
71. The entire ground in its centre is embellished with jewels and precious stones. It is called Mahāpadmāṭavī.2 It bestows all good fortune, exalted grandeur and great felicity.910 911
72. There are Gopuras in the chambers (beginning with) Śṛṅgāra and ending with Mahākāla, O sage. The arrangement of Gopuras, in all the four directions is like this.
73. It is mentioned that in all the quarters, there are altogether a hundred Gopuras, O sage. The chambers are splendid and it is mentioned that they are twenty-five in number.
74. I shall describe the region of Padmāṭavī which extends to one Yojana and which is the root of all the chambers, O sage, listen attentively1.
75. An intervening space of six Yojanas is entirely paved and beautified with Ratnas (jewels and gems). All round the place there are Sthalapadmas (Dry land-lotuses) of huge stalks.
76. The stalks are one Yojana in length covered with soft thorns. The length of the leaves is equal to the height of ten palm trees.
77. The filaments of the lotuses have a length equal to the height of five Tālas (Palm trees). The pericarps are reputed to be as high as ten palms.
78. There are many crores and crores of lotuses here. They are very tender and in perpetual bloom. They have very agreeable fresh fragrance and wide petals.
79-80. O Pot-born sage, in the eastern portion of the Mahāpadmāṭavī chamber is the base of the Arghya vessel (vessel for materials of worship to venerable persons). It is fiery by nature and a Krośa high. It is circular in shape extending to a Yojana. It is endowed with ten Kalās, O Pot-born sage.
81-83. All round that base there are Śaktis with blazing bodies. The chief among them is Dhūmrārcis. They are the ten Kalās of Vibhāvasu (Fire-god). They have radiant youthful splendour. They are adorned with different kinds of ornaments. They are gracefully lethargic due to love. They stay all912
round the fire-god in close embrace, the fire-god of great glory who constitutes the base (of the Arghya vessel). The following are mentioned as the ten Kalās of Vahni (the fire-god) who stays in the form of the base, viz.: Dhūmrārcis, Uṣṇā, Jvālinī, Visphuliṅginī, Suśrī, Surūpā, Kapilā, Havyavāhā and Kavyavāhā.
84. The sun-god assumes the form of a vessel and occupies that base, the sun-god whose rise is well reputed as the destroyer of darkness of the three worlds.
85. That vessel constituted by the sun is one and a half Yojanas in height and its bottom is a square of length and breadth extending to a Yojana each. It is excessively refulgent and radiant.
86. There are twelve Kalās of extremely sparkling rays with their bodies in contact with that vessel all round like dolls.
87. They are:—Tapinī, Tāpinī, Dhūmrā, Marīci, Jvalinī, Ruci, Śuṣumnā, Bhogadā, Viśvā, Bodhinī, Dhāriṇī and Kṣamā.
88-91. The Arghya intended for the worship of Lalitā is kept in that vessel. It is the cause of great bliss. It is the most excellent Amṛta. It contains the extract and essence of all medicinal herbs. It has an extremely agreeable fragrance. It is rendered sweet smelling continuously by never fading blue and white lotuses of very exquisite scent. It is heartily cool and free from impurities. Its desirable, gentle ripples, hundreds in number, add to its grandeur and splendour It has sparkling appearance with pleasing sounds arising from the moving ripples. It is said to be nectarine Arghya constituted by the Kalās of the Moon. There are many tiny boats made of jewels and gems. The splendid Kalās of the Moon, in their fresh youthful bloom occupy those boats and sport about.
92-93. The following are the Kalās, (digits) of the Moon-god:—Amṛtā, Mānadā, Pūṣṇā, Tuṣṭi, Puṣṭi, Rati, Dhṛti, Śaśinī, Candrikā, Kānti, Jyotsnā, Śrī, Prīti, Aṅgadā, Pūrṇā and Pūrṇāmṛtā. These are the Kalās of the Moon god. They are in full bloom of fresh youth.
Their faces are always beaming with laughter.
94. The following Kalās of Brahmā play there viz.: Puṣṭi, Ṛddhi, Sthiti, Medhā, Kānti, Lakṣmī, Dyuti, Dhṛti, Jarā1 and Siddhi.
95. Hari’s Kalās are as follows, Sthiti (Jarā in N.), Pālinī, Śānti, Īśvarī, Tati (Rati, in N.), Kāmikā, Varadā, Hlādinī, Prīti and Dīrghā.
96. The following Kalās of Rudra are also stationed there: Tīkṣṇā, Raudrī, Bhayā, Nidrā, Tandrā, Kṣut, Krodhinī, Trapā (Kriyā in N). Utkarī and Mṛtyu.
97-99. The Kalās of the lord Īśvara are mentioned as four in number with the colours yellow (bright), white, pink and (pale) white, They are Īśvara’s Kalās. Śaṅkara’s Kalās are following sixteen, O suppressor of the Vindhya mountain: Nivṛtti, Pratiṣṭhā, Vidyā, Śānti, Indirā, Dīpikā, Recikā, Mocikā, Parā, Sūkṣmā, Sūkṣmāmṛtā, Jñānāmṛtā, Vyādhinī, Sūkṣmakalā, Vyāpinī and Vyomarūpikā. These Śaktís sport about there.
100. Thousands of Vidyās seat themselves in Rudra’s boats and in the form of Śaktis and play about here and there.
101. They have been employed by Parameṣṭhin to cleanse and purify the Arghya. After drinking that nectarine Arghya, the Śaktis are always elated.
102-103. The Śaktis staying in Mahāpadmāṭavī and Mahācakra always drink this Arghya when they are fresh and rendered fragrant. They fill thousands of gem-set pots and crores of golden pots with that great nectarine Arghya and distribute it among others.
104. The Śaktis attending upon those who stay in the abodes of Cintāmaṇi are proud and intoxicated. They offer this Arghya to Aṇimā and other Śaktis.
105. Thus the preparation and other arrangements of Arghya in the eastern portion of the chamber Mahāpadmāṭavī have been mentioned. Other things also in this matter will be mentioned afterwards.913
1. (Defective Text) To the South-east of Cintāmaṇī mansion is Kundamānaka. It is a Yojana long, wide and high (with moat a Yojana broad around.)2
2. At the bidding of Lalitā, a sacred Cidvahni (fire of Cit i.e. knowledge and consciousness) blazes there. It is honoured and adored by hundreds of nectarine currents. It is the cause of the greatest prosperity.
3. Without fuel, the fire of consciousness blazes with great flames. It is kindled by means of Sudhā (Nectar). It has the lustre of tender shoots of Kaṅkolī—(a plant with aromatic berries.)
4. There the Hotrī (female priest) is the great goddess and the great Hotṛ (male priest) is Kāmeśvara. Both of them, the permanent Hotṛs, protect the entire Universe.
5. Lalitā functions without anyone superior to herself and without depending on anyone else. Urged by Lalitā and Śaṅkara, Kāma functions.
6-1 la. To the South-West of the prominent mansion of Cintāmaṇi, in the lotus-grove, stands the excellent chariot Cakrarāja. It is very high. It has nine steps. It is set and beautified by all kinds of gems and jewels. Its length and breadth are
four Yojanas each and its height is ten Yojanas. As we go up, its area becomes gradually reduced. The pole to which the horses are yoked is very thick and sparkling. The four Vedas are its great wheels. The four aims in life Virtue (Dharma), Wealth (Artha), Love (Kama), and Liberation (Mokṣa) are its great horses. It is adorned with chowries (in the form of serving (functioning) Tattvas (Principles). It is endowed with all characteristic features mentioned before. It is rendered splendid by the pearl-studded umbrella. In the course of the great battle with Bhaṇḍāsura, it had displayed its adventurous exploits. Thus the excellent chariot stands there sanctified by Śrīdevī’s seat.
11b-13. To the north-west of the mansion of Cintāmaṇi, in the lotus-grove itself at the border, is parked the leading chariot of Mantriṇī, namely Geyacakra.
To the north-east of the mansion of Cintāmaṇi, in the lotus-grove itself, stands the great chariot Kiricakra, the favourite chariot of Daṇḍanāthā. It should be known that like deities presiding over different parts of the body, these three chariots are on an equal footing in the whole of the sacred places of the series of Śrīpuras.
14. There is an ever-blazing sacred fire-pit in the South-East. If penance is performed here, it is as efficacious as the penance with the Gāyatrī Mantra. It bestows freedom from fear.
15-16. Behind that are the sun (named) Ghṛṇi, the temple of Oṃkāra, the deity Turīyagāyatrī (Fourth Gāyatrī) and Cakṣuṣmatī, O Sage—
Then the king of Gandharvas, Pariṣadrudra (Rudra of the Assembly) and goddess Tārāmbikā are stationed behind.
17. Lord Hari, expressible in the great Mantra of the three names, has resorted to the South-Eastern part of the leading mansion of Cintāmaṇi.
18. Mahāgaṇapati resorts to his abode to the North of it. Still further north is Śiva who is expressed by the Pañcākṣarīmantra (Mantra of five syllables viz. Śivāya namaḥ).
19. Mṛtyuñjayeśa who is expressed by the Mantra of three syllables (Tryambaka),1 Sarasvatī who is called (by the name) Dhāraṇā, reside to the north of his abode.
20. The mansion of Mātṛkā whose body is constituted by the letters beginning with the letter ‘A’ and ending with the letter ‘KṢA’ is to the north of her, O suppressor of Vindhya mountain.
21. To the north is Sampadeśī as well as Kālasaṅkarṣaṇī. (Thereafter) is Śrīmahāśambhunāthā, the cause of the manifestation of the goddess.
22. The following deities have their mansions built consecutively to the North viz. Śrī, Parāmbā (the great Mother goddess), Viśadajyotsnā (of clear moonlight) and Nirmala-Vigrahā (of a body devoid of impurities).
23. The following four deities have their mansions successively to the north viz.—Bālā, Annapūrṇā, Hayārūḍhā and Śrīpādukā.
24. From the ground which is to the north-west of the majestic Cīntāmaṇi mansion in the great park of lotuses itself, there are other deities who have taken up their abodes.
25-27. Unmattabhairavī, Svapnavārāhikā, Tiraskaraṇikāmbā, then another deity and then the fifth one all these deities have taken up their abodes as before. They are endowed with great prosperity.
These two excellent deities viz. the great goddess Śrīpūrti and Śrīmahāpādukā have also taken up their abodes as before.
All these Vidyās (lores) explained by Lord Śaṅkara in the treatise, Ṣaḍāmnāyasāgara, do stay in the region of Mahāpadmāṭavī.
28. In this manner, there are great mansions of Śrīraśmimālā. They are made of jewels and gems. O ascetic, they have flags fluttering very much high above. The chambers are huge and lofty with stair-cases.
29. In the eastern gate of the Palatial Cintāmaṇi mansion, O quaffer of the ocean, on the right hand side is the great abode of Mantrināthā.
30-31. On the left hand side is the abode of Daṇḍanāthā, made of gems and jewels. It is to the east of the place914
of Arghya that the abodes of Brahmā, Viṣṇu and Maheśa are situated. They all illuminate the entire region of quarters by the rays of gems and jewels. All these deities are full of devotion to Lalitā. They perform Japas solely of Lalitā. They worship Śrī Devī thus.
32. The place of Arghya and the preparation of Arghya materials mentioned before are, it is remembered, the same in all the entrances beginning with the Southern one.
33. Now I shall describe in detail the abode of Cintāmaṇi. Listen, O great sage. It is situated in the centre of Śrīpaṭṭana and it extends to two Yojanas.
34-37. Its wall made of the philosopher’s stones extends to a Krośa (two miles). The projected coverings above are also made of Cintāmaṇi slabs. They are very tall in the form of peaks in different places. The walls of the mansion are four Yojanas in height. Its higher storeys and floors extend to twenty Yojanas (?) It becomes narrower as it rises up. It has three large crowns with which it appears very radiant. These crowns, O sage, are forms of Icchā (will), Kriyā (action) and Jñāna (knowledge). They are always brilliantly refulgent and are solely made of Cintāmaṇi stones.
38. Everything in the mansion of Cintāmaṇi is remembered as evolved out of Cintāmaṇi stones. It has four doorways each half a Krośa in width.
39-40. The width of the panels is a quarter Krośa, O Sage. Within the mansion of Cintāmaṇi in every doorway, the same (measurement) is mentioned. The form of Lalitā Devī is concealed (?).1 It appears like the ocean of redness of Lalitā’s complexion which has the lustre of a thousand midday suns but cool like the Moon. O great sage, it extends frequently in the form of a current.
41. The Eastern doorway is glorified as being constituted by the Pūrvāmnāya (one of the Sacred Treatises). The Southern doorway is characterised by Dakṣiṇāmnāya scripture.915
42. The Western doorway is characterised by Paścimāmnāya. The northern doorway is characterised by Uttarāmnāya scripture.
43. Within the royal abode there are sparkling gemset lamps with their handle fixed on the walls. They have the splendour of ten million suns. They are fixed in various places all round, brightening the whole of the interior of the Mansion.
44. In the splendid central area of the mansion of Cintāmaṇi in a part of the altar is the great and lofty Bindu Cakra (Circular spot).
45. The space in between the lofty wall of the mansion of Cintāmaṇi and Bindu is after leaving off a Krośa occupied by the wall cited to be three Krośas (in width).
46. In that section (extending to) three Krośas are their own rays of (Siddhis like) Aṇimā etc. If we reckon the entire length of the three Krośas in Hastas (Cubits) it is said to be consisting of twenty-four thousand Hastas.
47. From Bindu to the Piṭheśa, there are fourteen different (sections). In the portion thus differentiated, the number of Hastas is being mentioned by me.
48. The interior of the mansion of Cintāmaṇi,1 O Sage, is twenty Hastas above the level of the ground of the lotus grove. The Aṇimā and other (Siddhis) abide there.916
49. The extent of (the plot of the abodes of Aṇimā etc. is four Nalvās. Four hundred Kiṣkus make one Nalva. By the word Kiṣku it is a Hasta (cubit) that is mentioned.
50-54. In the space within are made the abodes of (Siddhis beginning with the East. They are Aṇimā, Mahimā, Laghimā, Garimā, Īśitva, Vaśitva, Prāhāmya and Mukti (Liberation), Icchā, Prāpti and Sarvakāmā—there are excellent Siddhis. (Or the Siddhis called the acquisition of whatever is desired and of all desirable things are excellent ones.) There are many Siddhis including eight Siddhis mentioned below and many others honoured by Yogins viz.—Rasasiddhi, Mokṣasiddhi, Balasiddhī, Khaḍgasiddhi, Añjanasiddhi, which is Pādukāsiddhi, Vāksiddhī, Lokasiddhi and Dehasiddhi thereafter.
All these serve Parameśvarī within that space. There are crores of Siddhis, O Sage, in that space between Aṇimā etc.
55. They are full of fresh youthful bloom. Their lotus-like faces beam with smiles (for ever). Their hands (palms) are like radiant Cintāmaṇi gems. They are always sixteen years in age. They have noble and highly exalted nature. They play about in their excitement due to inebriation.
56-57. Above the plot (of abodes) of Aṇimā etc. is the plot of abodes of (Divine Mothers like) Brāhmī etc. It is very beautiful. Its level is twenty Hastas above the previous
level. Its extent is four Nalvas. There are stair-cases in all the four quarters. Listen to the Devīs stationed there.
58. They are eight: Brāhmī, Māheśvarī, Kaumārī, Vaiṣṇavī, Māhendrī, Vārāhī, Cāmuṇḍā and Mahālakṣmī. These have built their abodes here.
59. They are armed with different kinds of weapons. They have different Śaktis as their retinue. Beginning with the East, they have got their abodes built in a circle.
60-63. Then above it and on its exterior, O Pot-born Sage, the space is said to be Mudrāntaram. It is twently Hastas above the level of the previous plot. Its extent is four Nalvas. The following Mudrās have their abodes made there. They are ten1:—Saṃkṣobha, Drāvaṇa, Ākarṣa, Vaśya, Unmāda, Mahāṅkuśa, Khecarī, Bīja, Yoni and Trikhaṇḍa. These Mudrās are established in the quarters beginning with the East. They are extremely beautiful in their features. They are restless in their fresh bloom of youth. With their agreeable refulgence they fill the interior of the above. Thus, O tiger among sages, they serve Lalitā Parameśvarī.
64. These three Antaras constitute Cakra (Wheel) that fascinates the three worlds. Those who are Śaktis among these have been recounted with their names expressed.
65. The presiding deity of these is Tripura the leading deity of Cakra. The protectress deity of that Cakra is the Mudrā of the nature of Saṃkṣobhaṇa (Agitation).
66. Above the Antara of the Mudrās is mentioned the Antara of the Hityā-Kalās. It is twenty Hastas above the level of the previous Antara. Its extent is four Nalvas. The stair-case and steps are one above the other.
67-68. In that Hityā Kalāntara the deities beginning with Kāmākarṣaṇikā have made their abodes all round. They are of the nature of sixteen Kalās (digits) of the Moon. With their cool exudations of nectar, they propitiate the quarters all round. Listen attenively to their names from me, O Pot-born Sage.917
69-73a. The Nityā Kāmākarṣaṇikā, Buddhyākarṣaṇikā, Nityā Rasākarṣaṇikā, Kalā Ganḍhākarṣaṇikā, Nityā Cittākarṣaṇikā, Kalā Dhairyākarṣaṇikā, Nityā Smṛtyākarṣaṇikā, Kalā Nāmākarṣaṇikā, Nityā Bījākarṣaṇikā, Kalā Arthākarṣaṇikā, Amṛtākarṣaṇī and Kalā Śarīrākarṣaṇī—These are Gupta (invisible) Yoginīs. Tripureśī the ruler of Tripura is Cakriṇī, is also called Sarvāśāpūrikā who is the presiding deity of the Cakra. The protectress in this Cakra is the Mudrā named Drāviṇikā.
73b-76. The plot of abodes above the Antara of the Nityākalās is exquisitely beautiful. It is twenty Hastas above the level of the previous Antara. It extends to four Nalvas. It is called Sarvasaṃkṣobhaṇa. It has staircase as before. There are eight very powerful Śaktis with their eyes reddened due to inebriation. They are haughty on account of their fresh youthfulness. They serve Parameśvarī.
The eight Śaktīs are—Kusumā, Mekhalā, Madanā, Madanāturā, Rekhā, Veginī, Aṅkuśā and Mālinī.
77-78. They have crores of attendant Śaktis beginning with Anaṅga Śakti. This Cakra is called Sarvasaṃkṣobhaṇa. The presiding deity thereof should be known as one with the name Sundarī. She is remembered as more concealed (Guptatarā). The protectress of that Cakra is remembered as the Mudrā Ākarṣaṇikā.
79. Twenty Hastas above the level of the Antara of Anaṅgaśakti, O Pot-born Sage, is the Antara of Saṃkṣobhiṇī and others. It extends to four Nalvas. It is the bestower of all good fortune and felicity.
80. Fourteen proud Śaktis, chief of whom is Sarvasaṃkṣobhiṇī, live there. Listen to their names from me.
81-85. They are:—Sarvasaṃkṣobhiṇī, Sarvavidrāviṇī, Sarvākarṣaṇī, Sarvāhlādanī, Sarvasammohinī, Sarvastambhava, Sarvajṛmbhiṇikā, Sarvavaśaṃkarī, Sarvarañjanā, Sarvonmādanī, Sarvārthasādhikā, Sarvasampattipūriṇī, Sarvamantramayī and Sarvadvandvakṣayaṃkarī. These are (collectively known as) Sampradāyākhyās residing in the city of Cakriṇī. The Mudrās called Sarvavaśyās are considered the protectresses in that Cakra. There are crores of Śaktis there proud of being their servants.
86-90. Twenty Hastas above the level of the Antara of Saṃkṣobhiṇī and others, O pot-born sage, is the mansion of Sarvasiddhipradā and others. It extends to four Nalvas and is called Viṣṭya (?) [Dhīṣṇya in N. 32-94].
The deities are—Sarvasiddhipradā, Sarva-sampat-pradā, Goddess Sarvapriyaṃkari, Sarvamaṅgalakāriṇī, goddess Sarvakāmapradā, Sarvaduḥkhavimocanī, Sarvamṛtyupraśaminī, Sarvavighnanivāriṇī Goddess Sarvāṅgasundarī and Sarvasaubhāgyadāyinī. These goddesses are raised upwards from amongst the Kalās. They are remembered by the names Yoginīs.
Śrī should be known as Cakriṇī (Presiding deity of the Cakra). The Cakra is conducive to the achievement of all objects. The Sarvonmādana Mudrās are the protectresses of the Cakra.
91-96. Twenty Hastas above the level of the Antara of Sarvasiddhi and others, O Pot-born Sage, is the Antara of Sarvajñā and others. It extends to four Nalvas. The Cakra is divine and big; it is remembered as Sarvarakṣākara (Protective of everyone).
These leading Yoginīs are devoid of arrogance. Mālinī is mentioned as the presiding deity of the Cakra and the Mudrā is Sarvamahāṅkuśā.
Thus a few Cakras have been described in the mansion of Cintāmaṇi upto the Antara of Sarvajñā and others. Listen to the others also, O Sage.
1-2. Twenty Hastas above the level of the Antara of Sarvajñā and others is the Antara of Vaśinī and others. It extends to four Nalvas. The stair-case and apartments should be known as before. That Cakra is well known by the name Sarvarogahara (Destroyer of all diseases).
3-4. Vaśinī and other goddesses are stationed there in due order from the East etc. The first one is the goddess Vaśinī.918
The goddess of speech named Kāmeśvarī comes thereafter. She is accompanied by Kavarga (Gutturals). Modinī the goddess of speech accompanied by Cavarga (Palatals), is the third one.
5. Then comes the goddess of speech named Vimalā who is embellished by the Ṭa-varga (cerebrals). The fifth one is the goddess of speech called Pradhāraṇā accompanied by Ta-varga (Dentals).
6-7. The sixth one is Jayini invigorated by Pa-varga (Labials). In the square of letters beginning with ‘YA’ is the goddess of speech called Sarvaiśvaryā etc. Kaulini accompanied[?] by the six letters beginning with ‘SA’ is considered as the eighth one. All these goddesses are embellished with pearl ornaments. They are engaged in performing Japas.
8. They are considered to be fondled by the spontaneous flow of prose and poetry. They stay there, O Pot-born Sage, delighting and amusing Śri-Devī by means of sweet lyrics and dramas pleasing to the ears.
9-10a. O scorcher of Vātāpi, these deities have been famous by their secret names. The presiding deity of this Cakra is glorified by the name Siddhā.
Khecarī is considered as the protectress of this Cakra.
10b-11. O Subduer of the Vindhya mountain, Twenty Hastas above the level of the Antara of Vaśinī is the Cakra called Astra. Its extent is four Nalvas.
12-14. The five arrows of Kāmeśvara are the five goddesses of Bāṇa (arrow). The two goads of the primodial man and woman are very brilliant. Then there are two bows, O enemy of the Vindhya mountain. These nine weapons are conceived in the nine lotuses. Including the pair of nooses of brilliant lustre there are four weapons, O Pot-born Sage. Four belonging to Kāmeśvarī and four to Śrī Maheśa (i.e. arrow, bow, goad and noose). Put together there are eight blazing and shining weapons.
15. These divine weapons are extremely gratified by the blood of the wicked Dānavas that was drunk by them in the course of the great battle with the Asura Bhaṇḍa. Those divine weapons are active and alert now.
16. Among other weapons there are supplementary weapons of these weapons. Their number runs into crores.
17-18. Vajra-Śakti (Thunderbolt—Adamantine lance), Śataghnī (a rocket-like missile capable of killing hundreds,1 Bhuśuṇḍī (A missile perhaps a fire-arm), Musala (a mace) Kṛpāṇa (a sword), Pattiśa (A sharp-edged spear), Mudgara (An iron club), Bhindipāla (A sling for throwing stone). Thousands and thousands of weapons like these serve with intoxicated excitement the great Śaktis of the eight weapons.
19-21. Twenty Hastas above the level of the Antara of weapons, O scorcher of Vātāpi, is the abode of the three Samayeśīs. It is considered to extend to four Nalvas. There the three deities beginning with Kāmeśi and a fourth one also reside. She alone is the Goddess Lalitā, the mother of the entire universe. Listen to the names of the three goddesses. Kāmeśī is the first. (The other two are) Vajreśī and Bhagamālā. Thousands of Śaktis serve them.
22. All those different kinds of deities remembered as pertaining to all the systems of philosophy serve the great goddesses there beginning wish Kāmeśi.
23-25a. Śrī Devī is the deity that completes the number when these deities as well as the deities named Nityās, Cakriṇīs and the Yoginīs are reckoned. Mother Lalitā who reclines on the lap of Lord Kāmeśvara is the fourth one in the group of Kāmeśī and others. She is the sixteenth among Nityās. She is glorified as the ninth one among Yoginīs and Cakra Devīs.
25b-28. O slayer of Ilvala, twenty Hastas above the level of the Antarāla of the Samayeśīs is the abode called Nāthāntara. It extends to four Nalvas. It is embellished with stair-case as before. The great Devīs (Goddesses) there are Nāthās who have founded and popularised the Yogaśāstra. They are the instructors in Mantras for everyone. They are verily the great oceans of all lores.919
There are four Yoganāthās for the protection of the worlds. They had been created by lord Kāmeśa. Listen to their names.
29-31a. Mitrau (? two Mitras), Ṣoḍiśa (?) and Carya.1 For the sake of protection, O Pot-born Sage, many persons of the nature of Pādukās (Sandals) have been created by them. Those are persons with divine knowledge of the lores, groups of human beings, groups of Siddhas, Suratāpasas (Celestial ascetics) etc. They have attained Siddhis of Sālokya (having the same world as that of the god-head), Sārūpya (having the same form) and Sāyujya. (having complete identity). They are great teachers. Many serve the Gurus (preceptors).
31b-35a. Twenty Hastas above the Antara of Nāthas is the excellent abode called Nityāntara. It extends to four Nalvas. There are fifteen Nityās (eternal goddesses). They are Nityā Kāmeśvarī, Nityā Bhagamālinī, Nityaklinnā, Bheruṇḍā, Vahnivāsinī, Mahāvajreśvarī, Dūtī, Tvaritā, Kulasundarī, Nityā, Nīlapatākā, Vijayā, Sarvamaṅgalā, Jvālāmālinī and Citrā.
35b-39. All these Nityā deities have the form of Goddess. They are extremely powerful and valorous. They have assumed the status of the lunar days beginning with Prathamā (the first of those days). They pervade the three worlds. They have the forms of the three units of Time (Past, Present and Future). They are adepts in Kālagrāsa (consuming even Kāla i.e. Time or god of Death). At the bidding of Devī (Goddess Lalitā) they stay assuming the forms of hundred (years of) longevity of every one beginning with Brahmā who lives for a very long time.
They are always active and devoid of agony. They are born of the excellent body of Śrī. For the prosperity of all the worlds, they serve Lalitā who is in the form of Cit. Fifteen brilliant Īśvara have undergone the status of being their abodes. It is considered that the abode of Ṣoḍaśī (i-e. Lalitā considered as the sixteenth one in the group of Nityās), is the Binducakra of special creation.920
40-42. Then, O Pot-born Sage, twenty Hastas above the Antara of the Nityā deities is the Antara of the Aṅga Devīs (Deities of various limbs). It is said that it extends up to four Nalvas. The staircase and apartment are as before. O Sage, the Śaktis beginning with Hṛdaya Devī (Deity of the heart) are in it. They are mentioned to be six in number viz. Hṛddevī Śīrodevī (Deity of the head), Śikhādevī (Deity of the tuft), Varmadevī (Deity of the armour), Dṛṣṭidevī (Deity of the vision) and Śastradevī (Deity of the weapons).
43. They are very close to Lalitā, the consort of Śrīkāmeśvara. All their limbs are full with the freshness of youthful bloom and beauty. They are very attentive. They hold weapons.
44. Haughtily they move about both within the Bindu-pīṭha and all round too. They carry out the order of Lalitā. They are the close companions and confidants of the Vaśīs.
45-47. Then, ten Hastas above the Antara of the deities of the limbs, is the great Pīṭha (Pedestal seat) named Bindu Nāda. It extends to eight Nalvas. It resembles the rising sun. This should be known as Bindupīṭha, Mahāpīṭha, Śripīṭha, Vidyāpīṭha and Ānandapīṭha. It assumes the forms of fifty Pīṭhas.
48-52. There the excellent couch of Śrīlalitā Devī is placed. It is pervaded by five Brahmans (i.e. Brahmā, Viṣṇu, Maheśāna, Īśvara and the Supreme Brahman). It is very great and is the cause of the three worlds. It is mentioned that the four Pādas (legs) of that couch are ten Hastas high and three Hastas in girth. They are in the forms of Brahmā, Viṣṇu, Maheśāna and Īśvara. They have attained the status of Śaktis too on account of perpetual meditation on Śrī.
One of the legs of the couch resembles the Japākusuma (The China Rose). It should be known that it is of the nature of Brahmā. It is in the South East.1 The fourth leg of the couch921
has the splendour of Karṇikāra (the pericarp of a lotus). It should be known that it is of the nature of Īśvara as it is in the North-East.
53. All these have weapons with them. They are adorned with all ornaments. Above and below, they have the forms of pillars. They have personal forms in the middle.
54. They keep their eyes closed in meditation on Śrī. Their limbs are steady without any movement due to meditation on Śrī. Above (hem, the plank of the couch is Sadāśiva.
55. It has the splendour of a full-blown pomegranate flower. The plank is six Nalvas long and four Nalvas broad. It is continuously sparkling and refulgent.
56-57. Beginning from the Antara of the Aṅgadevīs and ending with the plank of the couch, O Sage, stair-cases in the form of the Tattvas shine. They are made of Cintāmaṇi stones. They are thirty-six in number.1 We shall mention the stairs in the ascending order.
58-60. They are:—Earth, water, fire, wind, ether, smell, taste, colour, touch, sound, sexual organ, anus, feet, hands, organ of speech, nose, tongue, skin, eyes, ears, ego, intellect, mind, prakṛti, Puruṣa, niyati (fate, destiny), Kāla (Time), Rāga (attachment) Kalā (Arts), Vidyā (lore), Māyā, the pure Vidyā, Īśvara, Śakti, Sadāśivaśakti and Śiva.
61. Thus the rows of stairs numbering thirty-six have been recounted. The entire row of stairs is on the eastern side of the couch.
62-63. Then over the couch is the bed made of the down and feathers of swan. Its height is only one Hasta. It extends to four Nalvas. There are brilliant pillows, both for the feet as well as for the head. It is further rendered splendid by sixty-four golden vases and water-jars with pink colour.
64. The sheet spread over it was made of saffron coloured fabric, pure and soft with the lustre of ruby.922
65-67. It is on this that the primordial Lord Śiva, Kāmeśvara stays (permanently). He sits facing the East. He is endowed with sympathy and mercy. He is very handsome in his romantically loveable dress and guise. He is perpetually sixteen years old. He has the lustre of the disc of the rising sun. He has three eyes and four hands. He is adorned with necklaces, bracelets, coronets, bangles and other ornaments. An exquisite smile spreads entirely over his cheeks like the moonlight. Thus the lord sits there alert and watchful.
68. (Description of Goddess Lalitā).1
Goddess Lalitā is seated on his lap. She is reddish saffron in colour like the mid-day sun. She is always sixteen years old. She is proud of her fresh youthfulness.
69. She has the lustre of unpolished ruby stone. The splendour of her nails is like that of sandal paste and lotus. She has redness in the soles of her feet regardless of application of red lac.
70-71. Anklets and other ornaments on her feet produce a charming tinkling sound. The sound of her bangles is very charming. Her shanks (leg from ankle to knee) subdued the pride of excellent quiver of arrows of the god of Love. Her thighs shine like the trunk and the forearms of an elephant or like the stem of the plantain tree in complexion. Her hips and loins are beautified by a red silk cloth very thin and smooth to touch. She is refulgent with well developed hips and buttocks.
72. The knot of her garment comes upto the middle of her thighs. She shines with a girdle set with gems and jewels. Her navel is depressed like a great whirl-pool and the three wrinkled folds spreading over it appear like a river of light and gleam.
73. She has worn a number of pearl necklaces swinging to and fro over her breasts. Her slender waist appears to be breaking due to the weight of her plump breasts.923
74-76. Her hands are as soft as the glossy petals of Śirīṣa flower (Acaria Sirissa). All her four hands were embellished with a number of armlets, bracelets and bangles. The fingers have rings round them. Her beautiful neck which is close by her husband is very beautiful. Her face is circular and lustrous like a mirror with beautiful chin with gentle curves. Her lips are red in colour. The row of her sparkling teeth is neatly set. They shine like the (thirty-two) lores. They have the refulgence of buds of Kunda flowers (Jasmine). She appears to be radiating (lit. displaying) moon-light through her teeth.
77. She shines with many ornaments set with pearls. Her eyes are as large and long as the inner petal of the Ketaka flower.
78. In her forehead as charming as the crescent moon the forelocks have been neatly arranged. Her ears are adorned with different kinds of ornaments and ear-rings of ruby.
79. The betel-leaf preparation that she chews is always rendered fragrant by camphor and musk. Her face is as sweet and charming as the moon in the autumn.
80. Her beautiful coronet is well set with the fine pieces of Cintāmaṇi stone. She shiṅes with her third eye in the forehead sparkling like a gemset Tilaka mark.
81. Her tresses are dark and thick-set like the dense darkness. She shines with the mark of saffron applied in the middle of her head like a line.
82. The crescent moon shines like a diadem. Her eyes move to and fro due to inebriation. She possesses all romantic dress and make-up exciting love. She is embellished with all ornaments.
83. She is the mother of the entire world. She increases bliss perpetually. She is the source of origin of Brahmā, Viṣṇu, Giriśa, Īśa and Sadāśiva.
84. She delights everyone with the stream of sympathy exuding from benign side-glance. Thus that holy goddess Lalitāmbikā, the destroyer of sin, appears replendent.
85. People know that the benefit of worship of other deities is the opportunity to worship her. Hence, the benefit of her worship is the opportunity to worship her.
86. How can I then describe Goddess Lalitā adequately. Even in the course of a thousand crores of years, a fraction of it cannot be described.
87. She who is to be described is in the form which is beyond (the ken of) speech. How can (my) words have access to her? (She is that ultimate reality) from where words recede without reaching her along with the mind.
88. Of what avail is profuse utterance? Listen to this fact. This is not being spoken by me out of partiality, love or delusion.
89-92. O ascetic, let the branches of the Kalpa tree be pens. Let the seven oceans be ink-pots. Let the Earth which extends to fifty crores of Yojanas become the paper. Let the time for writing be more than a Parārdha (1 followed by 17 zeroes) of years. Let the people in the world write each of them having a crore of hands. O Pot-born Sage even if all the speakers be as eloquent as Bṛhaspati, it is impossible to adequately describe a thousandth part of the lustre of a toe-nail of the lotus-like foot of Śrīdevī. Or (it is enough to say) that all activities will be in vain in the matter of eulogising her.
93. All round the Bindupīṭha a handsome and symmetrical curtain hangs down. It is the Mahāmāyājavanikā (screen of Mahāmāyā) and is dark in colour.
94-95. The numerous ornaments and embellishments obtaining there are the rarest ones. Desirous of describing them my power of speech is struck down (stifled) at the throat itself due to shame. Above the goddess about forty Hastas from the ground level, a chandelier and canopy are kept suspended. They are rare in all the three worlds.
96. She alone knows everything regarding the good features obtaining there. Her exalted grandeur and felicity is far beyond even our comprehension. By whom can it be described?
97. Thus for the sake of slaying Bhaṇḍa, the great Daitya, Lalitāmbikā has manifested herself from the Cidanala. (the fire of knowledge and consciousness). She has entirely burned all Dānavas.
98. Presiding over Śrīnagara which had been built by celestial artisans and craftsman and which has sixteen holy establishments, she protects the Universe continuously.
99. There are other Śrīpuras also in this manner. In the arrangement there is no difference among them. The difference is only in the name.
100. Those who recount the story of Śrīpura beginning with the garden of many trees attain the greatest goal.
101. The men too who listen to it, who ask about it, who search for it and who hold the book thereof attain the greatest goal.
102. Those devotees who get a replica of Śrīpura, made through craftsmen, with the different parts of the same duly represented and build a huge temple of Śrīdevī, do attain the greatest goal.
1. The great narrative such as the great manifestation (of the goddess), the slaying of Bhaṇḍāsura and the stay at Śrīnagara of the goddess have been heard.
2. Now, I wish to hear the means of practising her Mantra and the characteristics of her Mantras. Please recount all this.
3. The verbal product or the word is greater than all other objects. Of all words and utterances, O sage, the collection of the Vedic hymns is the greatest.1 924
4. Of all the hymns in the Vedas, the Veḍic Mantras (spells and secret formulae) are greater than the rest. The Mantras pertaining to Viṣṇu are greater than all other Vedic Mantras.
5. The Mantras pertaining to Durgā are greater than those (ViṣṇuMantras), O sage in regard to vigour and efficacy. O sage, the Mantras pertaining to Gaṇapati are greater than those (ofDurgā).
6. The Mantras of the Sun-god are greater than the previous ones and those of Śiva are still greater than these. The Mantras of Lakṣmī are more powerful than those (of Śiva) and the Mantras of Sarasvatīare more excellent than those (of Lakṣmī).925 926 927
7. The Mantras of Girijā (Pārvatī) are greater than those (of Sarasvatī). The Mantras of various kinds handed down by sacred tradition (Āmnāya) are greater than those (of Pārvatī). Of all traditional Mantras, the Vārāha Manus (Mantras pertaining to goddess Vārāhī) are more excellent than the above.
8. The excellent Mantras of Śyāmā (Rājaśyāmalā or Mātaṅginī) are more splendid than the rest. O slayer of Ilvala. The Mantras of Lalitā of ten different types are greater than they.
9. Among (those ten), O suppressor of the Vindhya Mountain, two leading Mantras are more efficacious. They are well known as Lopāmudrā and Kāmarāja.
10. That (Mantra) which begins with ‘Ha’ is Lopāmudrā. That which begins with ‘Ka’ is Kāmarāja. The great Īśvara, Kāmarāja is expressed by Haṃsa and other words.
11. Goddess Śrī Lalitāmbikā is expressed by the words Smara etc. The difference between Hādi (beginning with Ha and Kādi (beginning with Ka) Mantras is caused by three Varṇas (letters). Of these two, the Kāmarāja Mantra is the bestower of Siddhis on those who are devout.
12-14. The leading Mantra of Haṃsa etc. (i.e. of Maheśvara) is expressed by three sets of five (Pañcatrika) namely [I set] by Śiva, Śakti, Kāma, Kṣiti (Earth) and Māyā. [II set] by Haṃsa (Maheśvara or swan), Bhṛgu, Kāma, Śaśimaulī (Moon-crested Śiva) and Śakra. [III set] by Bhuvaneśa (the lord of the universe), Candra (the Moon), God of love, Kṣiti and Hṛllekhā (line of the heart). The leading Mantra of Kama etc. (i.e. Śrī Lalitāmbikā), having Smara as the source of origin is expressed in the mouth of Śrī.
15. Those highly fortunate ones who worship1 (with) Pañcatrika Mahā-Vidyā (the Mantra expressed by three sets of five i.e. 15 letters) which describes Lalitāmbā will have siddhi everywhere.
16. After receiving from the great good preceptor the Mantra sanctified and consecrated by Tripañcārṇa (Three X five928
letters = Fifteen letters), the learned devotee should practise it very well in the manner expressed below.1
17-18. I shall mention it in due order. O sage, listen attentively. The devotee should get up early in the morning and think about of having in his head a brilliant lotus having the splendour of a thousand petals, fine filaments and good pericarp. He should meditate upon his noble and exalted preceptor who is kindly disposed and merciful, as stationed in that lotus.
19-20. Thereafter, he should go out and carry out routine cleaning activities. After returning, he should anoint his body with scented oil. He should take bath in hot and pure water and apply unguents and perfumes over his body.
Water is sacred and pure by nature. What then when it gets into contact with fire and is heated.
Hence, one should take bath in hot water. If that is not available, any available water may be used.
21. He should then wear clean clothes red or brown in colour. He should then perform Ācamana (ceremonious sipping of water). With great purity (in mind and body) the learned devotee should mentally meditate upon the great Ambikā (Mother-goddess).
22. He should put sacred marks on his forehead in the manner to which he is accustomed, viz. Ūrddhva Puṇḍra (in the shape of capital U), Pañcavardhana (in the shape of the leaf of castor oil plant) Tripuṇḍra (three parallel and horizontal lines) or Agastyapatra—shaped (like the leaf of Agasti Grandiflora). Pure in soul (mind) he should perform Sandhyā Vandana in a secluded spot.
23. He should offer Arghya (water-oblation) along with Darbha grass, raw rice, flower and sandal paste in a vessel of the shape of the leaf of an Aśvattha (Ficus regligiosa) tree.
24-25. Since she too is a deity deserving Arghyas, he should offer three Arghyas to Lalitā. In accordance with his ability he should perform (for propitiating her) the Tarpaṇa rites to goddess Lalitā with the Mūla-Mantra at the beginning, and later to the Devas, the sages and the manes in accordance929
with the injunctions. He should then worship the Sun god as well as the Goddess as stationed in the disc of the Sun.
26a. Silently and pure in heart, he should enter the sacrificial chamber.
26b-28a, He should apply over his body excellent camphor, musk, sandal paste and other ungunents. He should adorn his limbs with ornaments. He should dress himself beautifully and lovably. He should embellish his hair with fragrant flower garlands. In the matter of ornaments (there are no strict rules to be followed) he can have ornaments in accordance with his wealth or he can have ornaments in Saṅkalpa (imagination).
28b. He should then perform the Nyāsa rites (Assignment of the parts of the bodies to various deities) mentioned subsequently in the section on worship. He should perform rites in due order. He should be seated on a smooth and soft seat. He should then meditate on the great Śrīnagara.
29-31. He should meditate on the divine Śrīnagara beginning with the park of different kinds of trees and ending with Lalitā. He should be pure within and without. Unembarrassed and undismayed, he should perform worship along the path (procedure) mentioned in the Pūjā Khaṇḍa (the Section on worship). He should take up rosary rendered fragrant by means of camphor and musk. Seated facing the north or the east, he should perform Japa of the goddess seated on the throne. If the devotee performs the Japa three million six hundred thousand times, the Vidyā would reveal herself into him gladly.
32. Homa should be one-tenth (of Japa), i. e, three hundred and sixty thousand. The Tarpaṇa shall be one-tenth (of the Homa) i.e., thirty-six thousand. The feeding of the Brāhmaṇas is expressed as one-tenth of the same, i.e. three thousand six hundred.
33. After having achieved the mastery over the Mantra, the devotee should continue Japa for other purposes desired by him.1 By performing Japas, a hundred thousand times,930
he can control all human beings.
34. By performing Japas two hundred thousand times, he can fascinate and win over women. By performing Japas three hundred thousand times, he can control all beings and win them over.
35. When the completed Japas come to four hundred thousand times, the daughters of serpents become excited in love for him. When the Japas reach five hundred thousand times, the women of Pātāla become excited for him.
36. The entire group of beautiful women of the Bhūloka (Earth) shall be won over by performing Japa six hundred thousand times. The fawn-eyed beauties of the Svargaloka (Heaven) become excited by seven hundred thousand (Japa).
37. All those who are born of the race of Devas can be won over and subdued by means of eight hundred thousand Japas. One shall win over all gods by means of nine hundred thousand Japas1.
38. One can win over and subdue Brahmā, Viṣṇu and Maheśvara by means of one million one hundred thousand Japas. One can achieve the eight Siddhis (Super-human powers) by means of one million two hundred thousand Japas.
39. It was through this Mantra that Indra, achieved Indrahood, Viṣṇu his Viṣṇuhood, Śiva his status as Śiva.
40. Indu (the Moon-god) achieved his moonhood by means of this, Bhānu (The Sun-god) achieved his solar status through this. Understand that the different refulgent mystic powers of all Devas have been acquired by this prominent Mantra.
41. The person who performs Japa of this Mantra shall be rid of all sins. He shall have the most handsome features in all the three worlds. He can enchant and fascinate even the god of love.
42. He shall be endowed with all Siddhis. He shall
1. Veṅkt ed. deletes the line:
He can control the guardians of quarters like Indra by one million Japa.
be omniscient and shall be worshipped by all. Merely by his sight he can fill the inner (heart?) of all others.
43. He shall be equal to Vācaspati (Preceptor of Devas) in eloquent speech. In glory and magnificence, he shall be equal to the wind-god. In steadiness and firmness, he will be like the Himalaya mountain.
44. In loftiness he will be equal to Meru. In depth and majesty he shall be like a great ocean. Within a trice he can cause excitement in villages, rural settlements, cities, etc. by his personality.
45-46. By slightly bending his eye-brows, he can stun the evil-minded ones, cause yawning them, dispel them, enchant them and even kill them. He will possess the punitive powers got by black magic.
47. His speech is sweet like the current of Gaṅgā. O Pot-born sage, there is nothing unknown to him among the scriptures.
48. He is competent to expound and refute all systems of Philosophy. He knows the entire range of Tattvas. He becomes omniscient.
49. His heart is soft and tender with kindness towards all creatures. The three worlds are incapable of being an object of his fiery rage.
50-53. At his sight, fawn-eyed ladies become excited and experience the following—the knot of their garments round the waist becomes untied or loosened; their girdles slip down. On account of cluster of drops of sweet, they appear to be adorned with pearls; on account of excessive passion their eyes rove; rows and rows of their bangles set with jewels slip off from their lotus-like hands; they become motionless due to the stiffness of their thighs; due to bashfulness their faces are bent down; their pudenda muliebra exude liquid secretions, hairs on the body standing on their ends serve the purpose of ornaments. By the activities of the god of love, they appear to have completely changed forms.
54. Clusters of flames ot excessive passion make them blaze as it were. They appear to be burned by showers of fiery arrows of the god of love.
55. They are afflicted by anxiety; they seem to suffer on account of the fever of love; they are dried up due to bashfulness.
56-57. They have forsaken (the sense of dignity of theiṛ) family caste, (ethical) conduct of life, shyness, retinue, fear of the world, fear of kinsmen and fear from the other world too, and they earnestly request him in their heart of hearts. Those beautiful ladies rush a him wherever he stays in the forest, in the city, or in the temple or in other place.
58. Just as a drop of water when blown about, moves up and down on a lotus leaf, so also the minds of beautiful ladies become restless on seeing him.
59.1 (Partially defective text). He is humble and modest. Driving away the rude and impolite persons is the greatest achievement. Rows and rows of ail lores serve him.
60. When Trilokī Lalanā (the three worlds in the form of a woman) shines with the discs of the moon and sun as her two breasts, begging to love him at his very sight, then, O ascetic, what need be said about other women more wretched and pitiable?
61. There is the holy proclamation of his fame and glory in all cities, streets, quadrangles and in parks perpetually. It acts as the heavenly tree (kalpaka tree yielding everything that we wish for).
62. At his very sight the signs of sinners perish. Only his good qualities are proclaimed everywhere by leading poets.
63. Those who meditate on the great goddess (Mahādevī) by means of different letters, weapons, different vehicles and ornaments attain the respective super-human powers (Siddhis)
1. The Veṅkaṭeśvara Press Text reads:
The text is defective—vinītā should be emended as Vanitā.
N. (Nirnaya Sagar) text reads:
“He is the veritable huge fire who melts the butter in the form of ladies. (He is so exceedingly seductive)”.
relevent to them (i.e. the letters used in Japa. The form of goddess meditated upon etc.).
64. The first part of the Mantra has the fine white lustre of the jasmine and the Moon. That should be thought and pondered over at the root of Ahaścakra, (Wheel of the day)1. It has blazing flames.
65. The second part of the Mantra is like the glowworm. It should be observed in the Ahaścakra as one with shining flames till the tip of the hair (on the head)2
66. The third part that dispels all sins should be observed in the follow of the two-petalled lotus placed inside the lotus of Bāla and others.3
67. For the sake of salvation, Ambikā with white complexion and feature like the Moon-light should be meditated upon.4
In the rites for winning over and subduing others (the goddess should be meditated upon as having the red lustre of the dusk.
68. For the acquisition of all sorts of wealth, the goddess with dark complexion is thought of.
For making others silent and dumb, the blue-complexioned goddess is meditated upon. In the rites for making others benumbed, stiff and paralyzed, the yellow-complexioned goddess is meditated upon.931 932 933 934
69. For the acquisition of power of composing poems, Lalitāmbikā with white complexion, free from impurities and sparkling like crystal, should be meditated upon.
For the acquisition of wealth, Lalitāmbika with golden complexion is contemplated.
70. Those who meditate upon her as a great mass of splendour refulgent like a ruby-lamp from the Mūlādhāracakra to the Brahmarandhra (the aperture on the crown of the head) shall achieve all siddhis (Super-natural powers).
71. Thus, O Pot-born sage, those who observe and meditate upon Śrīdevī by means of various types of Dhyānas obtain great glory and wealth. This is attained only by good people, never by bad people.
72. Only, they, by whom severe penance has been practised, do perform meditation. He who meditates has no subsequent birth. He who is not Śaṅkara himself, never gains Mantra Vidyā of Lalitā Parameśvarī).
73. If this Mantra is possessed by anyone in a family, the members of his family shall be gratified and liberated. There is no doubt about it.
74. This is decided in all the scriptures, that this lore about the goddess is concealed and hidden. Her Mantra is the greatest of all secrets.
The Vedas and the scriptures eulogise Laliteśvarī.
75. She alone is the supreme Ātman. She alone is the greatest destination. She alone is the greatest holy place of pilgrimage. She alone is the great fruit and result.
76. Sages sing about her who gives five types of Siddhis. Sanaka and others meditate on her. The excellent gods beginning with Brahmā, worship her.
77-79. She is not attained by any of the following types of people—persons of despicable conduct, accused ones, men of crooked minds, who are against Devas, those who indulge in futile arguments, those whose intellect wanders in vain, the spoiled ones, those who have no good habits, those who live upon the leavings of others, those who have been dropped down from their families, cruel ones, those who hate systems of philosophy and cults of religion, persons of sinful practice, those who censure good conduct and custom, haughty fellows, those
who speak arrogantly, hypocrites and those with excessive pride. To people like these, men as well as Devas, she is inaccessible.
80. It has already been said, O Pot-born sage, that she is worthy of being worshipped by Devas.
It is for the purpose of slaying Bhaṇḍāsura that she manifested herself from Cidagni (the fire of knowledge and consciousness).
81. The form of Mahā-Tripurasundarī is of extensive splendour. Laliteśvarī was eulogised by Brahmā as Kāmākṣī.
82. The goddess is designated Lalitā (the coaxed deity) as she was caressed by the mind of god Śiva while he was meditating upon Lalitāmbikā with utmost devotion.
83. Whatever exploits she did, have been recounted. In another Section I shall mention the injunctions regarding the mode of worship as mentioned in scriptures. I shall mention her miraculous elegance and charm.
1. “We honour and meditate about that great splendour which is without beginning and end, is unmanifest (yet) the prime cause of all manifested things and which is the sole essence of Bliss and knowledge.935
2. O Hayagrīva of excessive intelligence, O greatest one conversant with Vedas and Vedāntas, this highly meritorious and excellent narratative of Lalitā has been heard by me.
3. It has been mentioned by you that Tripurā, the greatest deity is worthy of being worshipped by all. Her four arms are equipped with noose, goad, bow and arrows.
4. Her Mantra1 also has been mentioned. So also the Śrī Cakra which has nine outer coverings and the mystic circles as its ornaments. (You have mentioned that) Īśānī is the presiding deity of Śrīpura.
5. In this city of Kāñcī which is sacred and which is an ornament of the entire sphere of Earth, there shines the blessed and illustrious deity well known by the name Kāmākṣī. Who is she?
6. She has only two arms. Her slim creeper-like body shines magnificently and gracefully in every respect. Her beauty is something never seen before. She is the greatest deity in the form of great refulgence.
7. “On being addressed thus by Agastya, the noble-hearted Hayagrīva became delighted. In honour of that refulgence, he closed his eyes and meditated on that brilliance. After meditating upon and bowing down (to that refulgence), he spoke to Agastya:—”
8-14. “I shall explain to you a great secret, O husband of Lopāmudrā, listen. The first one who is subtler than the subtlest is the greatest Cit (consciousness). She is the primordial cause. She is also called as cause of dissolution too, by means of her own form2, by persons who ponder about the reality of principles.
Thereafter, the second deity (called Śuddha-parā) manifested herself. She is the purest and greatest deity. She is endowed936 937
with two arms. By her right hand she shows the Yogamudrā (Mystical gesture) and there is a book in her left hand. Her body has the lustre of snow, jasmine, moon and the pearl. (This deity is called Śuddhaparā).
The third one is Parāparā (greater than the greatest). She (Her lustre) is on a par with ten thousand rising Suns. She is bedecked in all ornaments. In her right hand she holds lotus. She has kept her left hand on the left thigh. A crown as well as the crescent moon is the ornament on her head.
Afterwards that Tripurā became manifested with four arms. She is “Parā Aruṇā”. In her hands she gracefully holds noose, goad, sugarcane and five arrows.
She is Lalitā. She alone has manifested herself as Kāmākṣī in Kāñcī. Sarasvatī, Ramā and Gaurī worship that primordial deity alone.
15-18. The two cities Kāśī and Kāñcī are the two eyes of God Maheśa. It is well known holy shrine of Viṣṇu causing the presence of Śiva too. It was at the shrine of Kāñcī that formerly, Brahmā, the grandfather of all worlds performed an austere and difficult penance for the sake of having a visit of Śrīdevī. He was engrossed in meditation of the union of souls, O sage, and was performing holy rites. Lakṣmī, the deity greater than the greatest, with a lotus in her hand appeared before him. She was in the lotus seat and was accompanied by Viṣṇu, the conqueror.
19. She was dressed in all lovable and graceful garments and adorned by all ornaments. She was well-known as Siṃhāsaneśvarī (the ruling goddess of the throne).
20. She had a wonderfully exquisite beauty. She was the greatest deity in the form of a great splendour. She was renowned as Ādilakṣmī (Primordial Lakṣmī). She was stationed in the heart of everyone.
21. They call her Tripurā herself, the mother of Brahmā, Viṣṇu and Īśa. She was famous by the name Kāmākṣī. On seeing her, he eulogised her with full devotion.
22. “Be victorious, O goddess, O mother of the Universe,
Be victorious, O Tripura-Sundarī, O sister of Śrīnātha, be victorious. O Śrī auspicious to all.
23. Be victorious, O mass of glory and mercifulness. Be victorious, O heroine of sentiment of Love. Be victorious, O goddess of devotees with many Siddhis. Be victorious, O goddess saluted by leading Yogins.
24. Be victorious, be victorious, O mother of the Universe, O goddess of eternal form. Be victorious, be victorious, O goddess, the bestower of happiness to all the people who praise and extol. Be victorious, O goddess worthy of being glorified by the Himālaya Mountain. Be victorious, O beautiful, consort of Śaṅkara in the from of Kāmeśvara.
25. Repeated obeisance to that goddess who frequently carries out creation, sustenance, annihilation, concealment and blessing of worlds simply by her volition.
26. By means of very sharp arrows and missiles, she annihilates now all those sinful people who create confusion and chaos in the discipline of castes and stages of life. Obeisance, obeisance to that goddess.
27. Obeisance obeisance to that goddess who is self-comprehensible and not known even to Yogins through Āgamas, through Vedas or through other scriptural texts.
28. Obeisance, obeisance to that goddess who is extolled and glorified as the supreme Brahman by the leading Sages, by those conversant with Principles, by the secret Āmnāyas (Sacred literature) and by the Vedāntas (Upaniṣads).
29. Obeisance, obeisance to that goddess who is not perceived by anyone though she abides in the heart itself of everyone, and who has the form of the subtle and perfect knowledge.
30. Obeisance, obeisance to that goddess on whom Brahmā, Viṣṇu, Rudra, Īśvara and Sadāśiva meditate and in whom they are solely engaged.
31. Obeisance, obeisance to that goddess who is the deity of imperial prosperity. Indra and others are the devotees of that goddess and they abide by her behest.
32. Obeisance, obeisance to that goddess (about whom it is said) that the Vedas constitute her vital airs, that the five
elements are her glances and that the entire Universe consisting of mobile and immobile beings is her smile.
33. Obeisance, Obeisance to that goddess at whose bidding the thousand-hooded leading serpent (Śeṣa) supports the Earth, the base of all people.
34. Obeisance, Obeisance to that goddess who is the embodiment of knowledge and power and at whose bidding the fìre-god blazes, the Sun-god shines and scorches and the wind-god blows.
35. Sages say that the twenty-five Tattvas and the five sheaths (coverings) of Māyā are identical with her. Obeisance, Obeisance to that goddess.
36-:37. Obeisance, Obeisanee to that goḍḍess (about whom it is said) that Śiva, Śakti, Īśvara, Sadāśiva of pure consciousness are her different outward manifestations. Similarly, the preceptor, Mantra, deity and the fivefold vital airs are her diffusions. Obeisance, Obeisance to that goddess who shines in the form of Cit (consciousness).
38. She is the inner-most soul of all souls. She is Bliss incarnate. She is remembered as Śrīvidyā. Obeisance, Obeisance to that goddess,
39. Obeisance, Obeisance to that goddess (about whom it is said that) the learned men know that all Darśanas (Systemes of philosophy) are her limbs. She has the forms of different religious observances.
40. Obeisance, Obeisance to that goddess who shines in all worlds in the forms of mystic jewel, Mantra and medicine and whose form is the instruction in the Tattvas.
41. Obeisance, Obeisance to that goddess who shines in the form of different objects whether space, time or other ordinary objects in the manner in which they exist.
42. Obeisance, Obeisance to that goddess who is antagonistic to the Daityas (?), who habitually possesses all auspicious qualities and who is called Viśvottīrṇā (one who is transcendental to the Universe)”.
43. After eulogising Mahādevī thus, Brahmā the grand father of all worlds bowed to her again and again and suddenly sought refuge in her.
44. On seeing Brahmā bowing down then, that goddess became pleased. She the bestower of boons on all the worlds commanded him saying “Choose your boon”.
45. “There is no doubt in this that I am blessed and gratified by your vision due to my devotion. Yet I pray for something with a desire for getting a blessing unto the world.
46. In this world which is the sphere of holy rites and devout services, the people are mostly deluded. Kindly be present here always in order to bless them”.
47. Saying “So be it” she fulfilled that desire of Brahmā. Thereafter, Brahmā allotted to her a place of residence.
48. After bowing down to the lotus-eyed Acyuta, the brother of Śridevī, he earnestly pleaded for his prepctual residence at Kāñcī.
49. Thereupon, Janārdana said to him, “I shall do so”. Then the creator of the Universe who was satisfied said to Maheśvarī once again:—
50-51. “Due to your love, let Śiva too be present here itself”. Thereupon the great Īśāna, Kāmeśvara, lord of all lores, lord of all embodied beings, Mahādeva, the hero of the sentiment of love manifested himself on the right side of Śrī Tripurā.
52. Thereupon, from the benign glance of the eye in the forehead of Śrī Kāmākṣī, a certain young girl manifested herself. She was excessively refulgent and white in complexion.
53-57. She possessed all the requisite dress and make-up of romantic life of love. She was a treasure-house (mine) of great beauty. Eagerly and respectfully and in the company of Brahmā, the lotus-eyed lord performed the marriage of the primordial male and female. The Devas beginning with Indra, the deities beginning with Vasus and Rudras, Sages beginning with Mārkaṇḍeya, Vasiṣṭha and others, the leading Yogins beginning with Sanaka, the celestial sages beginning with Nārada, the living liberated souls as Vāmadeva, śuka and others, Yakṣas, Kinnaras, Gandharvas, Siddhas, Vidyādharas and Serpents, Mahāśāstā, the leader of Gaṇas, Durgā and other mothers—all these deities and others seated in aerial
chariots and excellent seats bowed down to Parameśvarī with palms joined in reverence.
58-60. A wonderful city was mentally created by god Brahmā in the middle of which was the splendid and beautiful temple of Parameśānī accompanied by Vāsudeva, the brother (of the goddess). Maheśvara came there. While lord Maheśvara married Gaurī near the sacred fire, the divine Dundubhis were sounded and showers of flowers fell.
61. Who is competent enough to describe the auspicious celebration of marriage of the (divine) couple, the presiding deities of the worlds, even if he (the describer) has a thousand tongues?
62. To the North-West of the temple of the primordial Śrī is the extensive excellent abode of Maheśa. It had been built by Parameṣṭhin.
63. To the South-East of the abode of Śrī is the wonderful temple of Viṣṇu. Thus those three deities are always present there.
64. After circumambulating those great deities the couple, Brahmā and Viṣṇu reached the Sambhāvanāgāra (the hall of Reception).
65. After coming there they joyously accorded welcome duly to the members of the assembly by reciting the Vedic Mantras.
66. The primordial Ādilakṣmī, Śrī Parameśvarī, in front of all, glanced at Brahmā with her right eye and at Hari with her left eye.
67. It was at that time that goddess of speech named ‘Ka’ and Kamalā (Goddess of Wealth) named ‘Mā’—both of them like encased masses of splendour manifested themselves.
68. Both of them (Brahmā and Viṣṇu) stood there bending down their heads to Śrīdevatā, with palms joined in reverence. They said “Be victorious, O Kāmākṣī O Kāmākṣī” and bowed down to her.
69-72. The rivers Gaṅgā and Yamunā came there for serving her in their embodied form. The three and a half crores of presiding deities of holy spots came there for the purpose of serving Tripurāmbā. Holding the Cāmaras with both
hands Bhāratī (Goddess of speech) and Śrī (Goddess of wealth), fanned with them and served Śrī Devī in a befitting manner. On seeing the two deities Bhāratī and Śrī born of the eyes of Ādiśrī, the two deities with their creeper-like hands adorned with ornaments studded with invaluable gems and jewels and fitted with tinkling bells. All the assembled folk were particularly struck with wonder. Ever since then Kalyāṇī (goddess Tripurā) got the name Kāmākṣī. Merely by repeating this, Śrī Devī bestows welfare.
73-74. The three syllables Kā-Mā-Kṣī are the causes of all auspiciousness. Thereafter, the goddess of the Universe directed Sarasvatī thus—“O deity who have mastered the Vedas and Vedāṅgas, be present in Brahmā perpetually.
Even as Devas stood watching, goddess Sarasvatī entrusted the Cāmaras in the hands of Gaṅgā and entered the mouth of Brahmā.
75-78. On being directed by the delighted Mahālakṣmī (i.e. Tripura), Indirā (goddess of wealth) obeyed her behest by means of her head and joyously went over to Viṣṇu’s chest for the sake of stay worthy of her.
With great devotion the couple Ramā and Viṣṇu bowed down to Tripurasundarī and requested her once again for the status of being the ‘Protective’ deity Āvaraṇa Devatā.
Saying ‘So be it’ Tripurasunḍarī granted the boon to both of them. Then Padmā and Acyuta obtained the status of protective deities.
The charming Reflection of Mahāgaurī came there and placed Padmā and Acyuta to the north of his own pīṭha (pedestal). He himself stood to the right (to the South). He said to Mahāgaurī “Assume another form”.1
79. He had the same shape and size as those of Mahāgaurī with a shining divine body. He had a pair of feet shining brilliantly like the full moon with all its beauty.938
80. The bangles and anklets went on tinkling as though a partridge1 had been made the pedestal (?) His charmingly beautiful girdle set with jewels shone as brilliantly as lightning and tinkled sweetly.
81. The pair of his arms shone with gem-set bangles and armlets. His excellent waistband was set with pearls, Lapis Lazuli and ruby.
82. He shone with the waist refulgent with the three Valīs (folds of skin on the stomach regarded as mark of beauty). He was adorned with a navel that appeared splendid like the whirlpool in the river Gaṅgā.
83. The breasts (in the reflection) were brilliantly adorned and beautified by means of sandal paste, camphor and saffron. The jacket worn over the breasts was exquisitely embellished with pearl ornaments.
84. A good chain hung suspended from his waist just for the purpose of diversion. He was adorned with rings set with pieces of ruby.
85. In his right hand there was a lotus resting within and he looked elegant, refulgent and charming thereby. A divine garland along with a number of ornaments shone there extending upto the forepart of the foot.
86. The cluster of rays from gems and jewels of brilliant ornaments brightened the faces of quarters. He was rendered splendid by means of gems round his neck fitted to fine heated gold.
87. His neck had the red colour due to the rays of gems and jewels in the Māṅgalya Sūtra (Holy thread indicating conjugal bliss). He was adorned with large ear-rings made of rubies to embellish the ears.
88. He had lovely lips which were like tender sprouts and which had the beauty of the China rose and coral. He appeared splendid with a row of teeth having the lustre of the pomegranate fruit.
1. Tittirīkṛta in our text. But Piñjarī-kṛta “made good-coloured” in N. is better
89. He had pure and tender cheeks glittering with gentle smiles. He was very charming in his nose-ring of matchless beauty and exalted splendour.
90. He had a lifted up nose of blameless beauty with the sparkling splendour of the flower of Sesamum indicum. His eyes had the sweetness and beauty of the blue lotus about to bloom.
91. The lovely and graceful eyebrows shone like the flowery bow (of Kāma). His forehead could be compared to the crescent Moon. His face had the sweetness and charm of the full Moon.
92 He was shining gorgeously with the sacred mark (on the forehead) made of musk richly endowed with agreeably intense fragrance. In his lotus-like face with graceful forelocks it appeared as though the inebriated swarms of bees hovered round it.
93-94a. The tied up braid of hair had in it garlands of Pārijāta flowers. The head was beautified by a crown abundantly inlaid with gems and jewels. He was the abode of every aspect of beauty, the very storehouse of splendour of grace and charm.
94b-96. Śiva, Viṣṇu and the great personages present there realized the identity of reflection as well as that of the goddess. In front of all the Devas who were looking up to her as their support, Maheśānī who could freely do as she pleased, entered the reflection. On seeing her who created reflection and stayed within it after entering it, Brahmā bowed down to her once again and requested thus:—
97. “O Tripurasundarī of great power, the perfect supreme spirit well known by the name Śrī Kāmākṣī, obeisance to you day by day. I am submitting something to you now. Kindly listen to it.
98. For the prosperity of worlds and the opportunity for heaven-dwellers to serve you, O Śrī Devī of perpetual bliss and felicity, the marriage of both viz. Mahāgaurī and Maheśa should be celebrated every year here itself.
99. Let the foolish and confounded people of this Earth,
O great goddess, attain the greatest goal by seeing her and bowing to her devoutly”.
100. The greatest goddess replied thereto by the ethereal voice ‘So be it’. She permitted all of them to return to their respective abodes.
101. Remembering again and again this wonderful nature and activity of the goddess, they all bowed down to her and went from there in the manner they had come.
102. Along with Mukunda and Śiva, the delighted grandfather of the world i.e. Brahmā installed her in the temple Śrīmandira fully equipped with the Mantras. After propitiating her through the Vedic Mantras, he bowed down to her with all the eight limbs touching the ground.
103-109. Then by the ethereal voice the goddess addressed thus to Brahmā:—
“With great concentration, O Brahmā of a steadfast mind instal Viṣṇu and Śiva in their respective abodes and serve and worship them there every year. Serve also the Kāmagiripīṭha (the pedestal of Kāmagiri) which has manifested itself here, which is accompanied by Śrīśa (Viṣṇu), Mitra (the sun-god), Īśa (Śiva) and Ambā (Mother) and which is present in the middle of Śrīpura itself. It is accompanied by Lakṣmī on the left side and served by Viṣṇu elsewhere (i.e. on the right-side), which has the form and features of Cit (consciousness) and Ānanda (Bliss), which is the presiding deity of all pīṭhas and which: duly held an unmanifest and invisible (physical) body.1 On an auspicious day with good constellation, for the prosperity of the worlds, you do worship it with refulgent and invincible (?) petal buds and pieces of diamonds and gems, O Brahmā, duly and joyously. You should make the entire mystical diagram too.2 Thus you protect your world”.939 940
110. On being told thus, lord Brahmā did so. He kept the goddess and her utterance in his heart (i.e. remembered them devoutly). Then he went to his abode.
111. Thus, O Pot-born Sage, the wonderful activity of Kāmākṣī has been factually recounted unto you. Consider her as Mahālakṣmī herself.
112. There is no doubt about this that worldly pleasures and salvation are within the reach of that person who always listens to this and who recites this with great purity.
113-114. He shall become equal to Bṛhaspati in intellect. He shall be the lord of all learning.
The glorious primordial lord Nārāyaṇa who is kind to h is devotees was propitiated by me formerly by means of penance for a long time. Out of compassion he granted me, his son, the liberation of Sārūpya (having the same form as the lord). He then taught me the greatness of Mahātripurasundarī.
115. It is on account of this that I know something and I shall say and not otherwise. I shall mention the secret Mantra. Listen to it with great concentration and mental purity.
116. Neither Brahmā nor Viṣṇu nor Rudra knows this. These three are deluded by Māyā of the Goddess. Even the fourth lord Īśvara, Sadāśiva does not know it. How can the ordinary deities know about it?
117. It is due to her blessing that Sadāśiva who is the immanent soul of every one and who is the embodiment of existence, knowledge and bliss, is able to do, not to do or to alter anything.
118. Maheśvara who always considered thus—“I am that alone” but deluded by her Māyā became helpless and assumed the form of Śava1.
119. Really it is she who alone is the cause of origin and dissolution of all these deities. But there is a particular thing, a special feature here. There is an element worthy of being mentioned. Listen to it.941
120. The fourth one Īśvara is the lord of the three (deities) beginning with Brahmā. Sadāśiva is the primordial maker of all the four.
121. This secret has been mentioned. Her wonderful conduct of life has been recounted. I shall say something more. Listen with great attention.
1. What are the different sportive and gracious activities of Mahātripurasundarī who is installed on the pedestal of Kāmakoṣṭha and who is well-renowned as Kāmākṣī?
2. That goddess Mahātripura-sundarī who is Maheśvarī herself is well known as Śrīkāmākṣī. She is stationed in the terrestrial sphere. What are the activities of this goddess? O most eloquent one, recount to me her divine life.”942 943
3. “Although she is stationed here (on the earth) O Pot-born Sage, she abides in the heart of everyone. She bestows the fruit of acts on all embodied beings in accordance with their different activities.
4. Whatever happens in the world is the result of her activities. One may think something, but she disposes of it freely in accordance with her will.
5-7. The Śaktis beginning with Tripurā are her own incarnations. She herself was Mahālakṣmī. She created three eggs formerly. Those eggs were the abode of the three great Devas as well as the three Śaktis. From one egg were born Ambikā and Puruṣottama; from another egg were born Śrī (goddess of wealth) and Viriñca (Brahmā) and from the other the third, were born the goddess of speech and Śiva.
Maheśvarī united (in marriage) Indirā (the goddess of wealth) with Mukunda (Puruṣottama). She joined Parameśāna with Pārvatī and Pitāmaha with Sarasvatī.
8. She employed Brahmā in the task of creating the worlds, Vāsudeva in the task of sustaining and the three-eyed lord (Śiva) in the task of annihilation.
9. All these stay in Brahmaloka, Vaikuṇṭha and Kailāsa (respectively) always meditating on Mahālakṣmī, the bestower of welfare.
10. Once goddess Pārvatī was sporting about on the splendid peak of the Kailāsa. She then closed the two eyes of Maheśa.
11. Since the Sun and the Moon were his two eyes, the whole of the three worlds became enveloped in darkness. It was devoid of light all round.
12. Then the people in all the worlds abandoned the rites pertaining to the Devas and the manes. They were confused as to what they should do. They could not comprehend anything.
13. On seeing it, lord Rudra spoke to Pārvatī thus:—“Sin has been committed by you, O gentle lady, by closing my eyes.
14. The sages have abandoned their penances. The followers of the Vedic injunctions have dropped their Sandhyā rites (Vedic prayers and rituals). O Ambikā, all the Vedic rites have been ruined by you.
15. Hence, for the expiation of the sin, perform the difficult task of penance. Go to Kāśī and perform holy rites and observances there for some time.
16. Go to Kāñcīpura afterwards. There you will see Kāmākṣī. Propitiate this eternal deity Śivā who destroys all sins.
17. Keep the Holy basil Tulasī plant in front of you, perform penance on the banks of Kampā”.
After having directed her thus, Mahādeva vanished there itself.
18-19. Īśānī who wished to follow the instructions of her lord, acted accordingly. By the penance of long duration, she became afflicted but her heart did not turn towards anything else. Kāmākṣī manifested herself in front of Śivā and spoke these words:—
“Dear child, O lady of good holy rites, I have become sufficiently pleased with your severe austerities”
20-23. Afterwards Pārvatī opened her eyes and saw the goddess Ambikā stationed in front of herself. She had the refulgence to ten thousand rising suns. She was bedecked in all types of ornaments such as crown, necklace, armlets, bangles and other types of jewellery. Her hands shone with noose, goad, sugarcane bow and the five arrows. The crescent moon shining on the top of her crown served as the ornament. It was she who engaged Brahmā, Hara, Rudra, Īśa and Sadāśiva in their positions. They call her Saguṇa Brahman. She is designated as the highest goal. She was the creator of two Universes.
24-27a. On seeing the great imperial Divinity, she became highly delighted. Hairs stood on their ends all over her body. On account of pleasure her eyes beamed. Along with her friends such as Caṇḍikā, Maṅgalā and others, she suddenly circumambulated her and fell (at her feet) with eight limbs (touching the ground). With the palms joined in reverence,
she bowed down once again to the goddess who was identical with herself. Mahātripurasunḍarī looked at her kindly and lovingly and after embracing her with both of her arms, said to her thus:
27b-30. “Dear one, obtain Rudra as your husband as desired by you mentally. For the sake of defending everything in the world follow my instructions. Where is the difference between you and me? Undoubtedly you are I myself. What sin can there be in your case, O lady of great felicity? Indeed you are the destroyer of sins. Leading Yogins consider you alone as the deity, in the form of Brahman. O dear one, this is but a sport, a great fascination unto the entire world”.
As the great Empress said thus, Sarvamaṅgalā bowed down to her. By looking at her she attained great pleasure.
31. Even as Pārvatī was eulogising her, the other deity entered the heart of the delighted deity (Pārvatī) O great sage.
32. She was struck with wonder and pondered over the incident again and again—“Is this a dream that has been seen by me? Or is it a misconception and illusion?”
33. After pondering thus she glanced all round. Thereupon, she saw her smiling friends Jayā and Vijayā. As they bowed down to her she became delighted and said to them.
34. “O dear ones, where had you been so long? Did you see Kāmākṣī seen by me?”
35. On hearing her words their eyes beamed with ecstatic delight. After placing the flowers intended for worship in front of her, they said:—
36. “It is true that the great goddess has been seen now by both of us. It is neither a dream nor an illusion. She directly went into your heart”.
After saying this, both of them bowed down humbly and sat beside her.
37. At the root of the sole mango tree, the lord (Śiva) who was in agony due to separation from Bhavānī, controlled his sense-organs and meditated on Kāmākṣī for the sake of acquiring Gaurī.
38. The great presiding deity Śrīvidyā was present there also. Delighted very much she kindly spoke to Śiva who was steadily meditating on her:—
39-41. “Stop your meditation, O destroyer of arrogance of the god of Love. At my behest, accept once again the God of love who too abides by my directions. Stay here perpetually on my Pīṭha named Ekāmra, O deity of holy rites, by coming to my vicinity voluntarily for pleasing me. Do bless Gaurī who resides on the banks of the river Kampā. Eschew two-fold distress that arising from your Yogic activities (i.e. penance etc.) as well as that arising from her Viyoga (separation)”.
After saying this the great goddess Ramā vanished there in his heart.
42-45. Śiva, the intellgent one, immediately got up after getting her blessing. Śiva who was attended upon by all Devas became delighted in his mind. He boldly got up suddenly. He meditated upon Mahātripurasundarī from whom the twofold world consisting of the mobile and immobile beings rises up and in whom it merges. He accepted Śivā who was adorning the river Kampā and whose mind is filled with sympathy. He accepted Śivā in accordance with the (religious) injunctions regarding marriage alliance. He took her with him, rode on his bull and went to the peak of Kailāsa.
46. Listen to another thing, O Pot-born Sage of great intellect. O sinless one, I shall tell you the power of the primordial Lakṣmī.
47-48. The three deities went to the assembly of Brahmā and sat there. The guardians of the quarters, all Suras, Yogins beginning with Sanaka, the celestial sages beginning with Nārada, Vasiṣṭha and other ascetics—all these gathered together there. Both Brahmā and Śiva had five faces. Hence they could not differentiate them.
49-51. They asked one another—“Who is Brahmā? Who is Śaṅkara?” Even as they were discussing among themselves, Śiva vanished immediately.
Then an argument rose between the five-faced Brahmā and dark-coloured Viṣṇu—“O ignorant one, you are born
from the lotus that came out of my navel. Hence, you are my son”. I am Brahmā the maker of creation” (said Brahmā). “There is similarity in name. You two—you and Rudra—are my sons since I am the creator”.
52. Thus both of them were deluded by Māyā. Between them appeared Maheśvara in the form of a great column of fire as though to demonstrate his greatness in them as Brahmā.
53-54. After realising that it was Maheśāna, Viṣṇu remained silent. But the five-faced Brahmā stood there showing disregard to him. Over Brahmā’s heads there was a wheel of brilliant splendour.
In the middle of that circle the lord Śiva manifested himself along with Umā. Brahmā looked up once again and spoke these words disparagingly.
55-56. On hearing those words, the destroyer of the Tripuras became enraged. He glanced at Viṣṇu too like this angrily and emotionally. From them both was born Bhairava endued with anger. With his nail he picked off one of the heads of Brahmā. All the persons there shouted and shrieked “Alas!” and ran away.
57. The skull of Brahmā stuck to the nail of Bhairava who tried to shake it off again and again but it did not fall off.
58. In order to get rid of that sin of Brahmin-slaughter, he wandered over the whole of the Earth visiting all holy spots and the great rivers, like Gaṅgā etc.
59. Kapālī (one holding the skull i.e. Bhairava) was not released from that sin of Brahmin-slaughter. His very face indicated his despondent state. He appeared dejected and devoid of splendour. After a long time he reached Kāñcī where Brahmā had stayed before.
60-63. There he begged for alms every day and served the great goddess Śrī. He took bath every day in the Pañcatīrtha (Holy waters of that name) that had all the characteristics of a sacred place. Bilvala (? Bhairava) stayed there for some time as though utterly confused. On account of his stay in the holy place viz. Kāñcī he gradually became pure in heart and got rid of all agony. He mentally meditated
on Śrīdevī who was served by Lakṣmī on the north and Vāsudeva on the South. He came to the Śrikāmakoṣṭha and stood in front of it. Practising self-control he meditated upon the feet of Ādilakṣmī.
64. Checking the movement of vital airs within, Acaleśvara (i.e. Lord Bhairava who did not move) remained motionless like a lamp in a place where no wind blows and like a sea with no ripples on it.
65-66. Bhairava who was unrestricted in his activities performed an unbroken series of meditations—unbroken as like the continuous flow of oil—on the lord of the daughter of the mountain and Śrī (the greatest goddess). Neither Brahmā nor Viṣṇu, nor Kapila the great Siddha, nor Sanaka and others, nor the sages like Śuka and others were competent to perform such a deep, concentrated meditation.
67. On account of the sacred feelings regarding Śrī and Yogic practice, Śiva attained identity with Ṣrī. Thereupon, goddess Śrī Devī was delighted. In the middle of the night she stood before him surrounded by a halo of brilliant refulgence. She who was identical with speech (i.e. goddess of speech) spoke these words—
68-69. “O Śrīkaṇṭha, the destroyer of all sins, what is the sin unto you? You are identical with my form, what about difference in body? This is the delusion of the whole world. By tomorrow you will be instantaneously liberated from the sin of (Brāhmaṇa slaughter). After saying this, Mahāsiṃhāsaneśvarī (Goddess of the great throne) vanished there.
70-71. Bhairava became delighted in his mind. He considered himself blessed due to the vision of Śrī. He spent the remaining part of the night by engaging himself solely on meditation on Śrī. Early in the morning he took his bath in the Pañcamahātīrtha and performed Sandhyā rites. Thereafter, he repeatedly shook hand (in order to remove) the skull sticking to it.
72-74. Even then, it did not drop down. Hence, he became very much despaired. “Was that a dream? or (the deceptive) Māyā? Or was it a hallucination? Thinking thus repeatedly Īśa became utterly perplexed in his mind due to
grief. Thereafter, he controlled his grief. Śiva, the leader of courageous persons, bowed down to the dais of the holy basil plant and worshipped it. He stood before it with all the sense organs perfectly under control. Then once again he entered the state of ecstatic trance.
75-79. When a Yāma (3 hours) passed by, the goddess again appeared before him. “O Śambhu, stop your meditation. Dip yourself here in this excellent lake”. After commanding thus she vanished. He became worried “Is this too a Māyā (delusion) Or is this a dream? What should be done by me? Previously this had been mentioned by the Supreme goddess Śrī Devī.” By tomorrow you will be instantaneously liberated from the sin of Brahmahatyā”. A period of three hours has elapsed in the course of this day. Such being the case, everything is false”. Thus the lord became agitated with more worries. At that time a roaring sound was produced by the ethereal voice—“Dip yourself in the water”. On hearing this, Śaṅkara got rid of his suspicions and came to a decisive conclusion. He dipped himself in the lake but got up in Gaṅgā.
80-82. On seeing Kāśī there, he began to think “What is this?” He stood thus silently for a Muhūrta (short period) with the skull still sticking to his finger-nail.
On seeing that the sun had sufficiently risen up to scorch everyone’s forehead, Śiva of great self control and having the crescent moon (over his forehead) entered the city for the sake of alms.
Wandering along the main street, he went to a few houses. Then he saw in front of him a certain woman having the same form and features as those of Śrī Devatā of Kāñcī.
83. She gave him alms in the form of a refulgent mass of splendour and immediately vanished. Instantaneously that Kapāla (skull) of Brahmā dropped down from the tip of his nail.
84. On seeing that wonderfully excellent act of Kāmākṣī, the lotus-like face of Śiva became delighted. He honoured it very much.
85. He thought that the city in front of him was the city of Kāñcī that the holy river in front of him was the great river Kampā and the deity was Kāmākṣī herself.
86. Thus, due to the power of the goddess, Hara was liberated from his difficulty. Regaining normalcy he went to his own abode, praising the greatest Śrī.
87. I shall recount another gracious activity of great potentiality of Śrīmahādevī. Listen, O Pot-born Sage. To those who listen to it, it always yields whatever is desired.
88. There was a glorious king named Daśaratha ruling over Ayodhyā. For a long time, he had no issue and he was grief-stricken.
89. The intelligent king, very pure in conduct, secretly called his priest Vasiṣṭha who was conversant with the subject matter of all Śāstras (scriptures) and said—
90. “O glorious one, I have spent a long time but I have not obtained a single son. My agony due to (yearning) for a son increases continuously. What shall I do whereby I will get a child? Please tell it to me.”
91-95. “O great king of Manu’s race, I shall tell you a secret—Ayodhyā, Mathurā, Māyā, Kāśī, Kāñcī and Avantikā—these are mentioned as highly meritorious (cities). They are the most excellent ones among the excellent cities. Men in Ayodhyā worship Mahātripurasuṇḍarī, the presiding deity, merely by her presence. There is no other great goddess equal to or similar to her. It is this Śrīdevatā, O king, that all others, Brahmā, Viṣṇu, Maheśa etc. along with their womenfolk always worship with clusters of coconuts, jack fruits, plantains and plenty of excellent articles such as honey, ghee, sugar and varieties of milk puddings. One should worship Tripurāmbikā with all these articles and other special varieties for readily prepared things. She alone will grant ere long all that we desire”.
96. The king duly honoured hís preceptor who told him thus. For the sake of obtaining a bosom-born son, the king duly presented to his preceptor various articles of gifts that he desired and sent him back.
97. Thereafter, the leading king endowed with great devotion worshipped Lalitā Parameśvarī in the manner mentioned by his preceptor.
98.1 (Defective Text) Thus he performed the worship every day with delighted mind and having appropriate contacts, he ruled over Ayodhyā which had become the abode of the deity.
99-100. When the midnight hour had passed, the lamps continued to burn quietly. Due to sleep he was a bit lethargic. Goddess Tripurāmbikā appeared in front of him in a romantically exquisite dress and make-up. She held the noose, goad, bow and arrows in her four hands. She was embellished in all ornaments. Standing there she gently spoke these words to the son of Indumatī, Daśaratha.
101. O glorious and sinless Daśaratha, you are destined to have sons. There are certain sinful activities performed by you before, such as breach of faith, treachery etc.
102. For the purpose of subduing such sinful activities, go to the excellent city of Kāñcīpura. After taking your bath in the Kampā, see me the sanctifying (goddess installed there).
103-104. In the middle of the city of Kāñcīpura you will see Kāmakoṣṭha in the middle of the ethereal cavity. It is the destroyer of sins with seven cavities in the form of doorways. It indicates the (attainment of) Empire. It bestows the achievement of the three aims in the life of men (i.e. virtue, wealth and love). I am sitting there facing the East. I am Mahāsaneśvarī (the great goddess of the throne).
105. I am in the form of Mahālakṣmī with only two arms. I hold a lotus (in the hand). I am Cakreśvarī, the great queen, invisible to ordinary persons with the gross (ordinary physical) eyes.
106-109. To my right is seated Mahāgaurī born of my eyes. She is the utmost limit of the essence of beauty. She is bedecked in all ornaments. She has been allotted residence944
there by me. She has two arms and she holds a lotus (in the hand). She is stationed there in the form of Mahālakṣmī or in the form of a Kṛtyā (female deity presiding over magical rites). She is born of a part of mine. If a person sees her from the pedestal to the crown, all his great sins perish. What then is the case of Upapātaka (minor sin)? Bad inclinations, bad intellect, a series of arguments with evil motives, an ugly untidy physical form, all feelings and atheism—all these perish or disappear.
110. Perform great Pūjā unto me with sugar, honey, ghee, milk puddings, different kinds of edibles and foodstuffs and articles having six tastes.
111. I shall be delighted and shall fulfil your boon”.
After advising him thus the Empress of divine physical form vanished.
112-113. The king got up suddenly. He thought with surprise—“What is this?”. He wakened queen Kausalyā who too had witnessed some auspicious characteristics and eagerly told her details of his nocturnal vision. On hearing it, the queen became contented.
114. Early in the morning the delighted king set out for Kāñcīpura along with his wife, ministers and armies and reached it.
115-122. He took his bath in the river Kampā and visited the sanctifying goddess. Thereafter, the king took his bath in the Pañcatīrtha along with queen Kausalyā. Accompanied by his wife, he pleased the residents of that holy spot and sacred shrine by means of cows, lands, clothes, gold and other articles of gifts. They (in their turn) praised his devotion. With great devotion the excellent king entered the precincts of the temple. With great humility, he circumabulated three times. Thereafter, along with queen Kausalyā, he came to Sannidhi (the front portion of the idol) and observed Mahātripurasundarī whose abode was Kāmakoṣṭha, who is the mother of the Trimūrtis (Brahmā, Viṣṇu and Śiva) and who is present there in the form of Śrīcakra. Along with his wife the devout king bowed down and prostrated with the eight limbs (touching the ground). In his own city, there was a temple of Tripurā former
ly built by Ikṣvāku and set apart by Durvāsas along with his disciples for the purpose of worship. It had the full complement of men and women servants and various kinds of festivities and celebrations with hoisting of flags and erection of special abodes. There he had carried out the highly rich worship himself as instructed by his preceptor. At that time in the course of a dream at night, in his own city, he saw a mast of splendour in a particular form. The excellent king saw the very same thing in the Sannidhi (Sanctum Sanctorum) of the goddess and meditated upon it.
123. After meditating for a long time, the great king offered the deity many excellent garments and divine abodes. Thereafter, he eulogised her.
124. “O goddess appearing splendid and beautiful on account of the great ornaments handing down upto the toe of the feet! O goddess having lotus-like feet rendered beautiful by the rays and lustre of gems and jewels fitted on to the anklets!
O goddess having lovely and delicate golden girdle glittering above yeīlow robes, (O goddess) whose creeperlike arms are beautified by means of armlets, bracelets and bangles.
125. O goddess with the Puṇḍra variety of sugar-cane shining as bow in the delicately soft and tender left hand, with the gem-set ring and flowery arrows beautifying the right hand.
O goddess having white garlands and necklaces lying gracefully over the curves of breasts, O goddess whose body is rendered beautiful with the arms shining brilliantly due to the noose, goad and ornaments of armlets.
126. O goddess who had conquered the beauty and splendour of the disc of the autumnal moon by the splendour of your face, whose cheeks have been adorned by the sparkling rays of gems in the earrings; O goddess who hold a lotus with an excellent fibrous stalk in the left hand, O Maheśi (great goddess) with side-glances exuding a stream of kindness.
127. O goddess with conch-like neck sparkling with necklaces set with rubies and other jewels, O goddess having forelocks brightly illuminated by the crescent moon stationed on the forehead, O goddess having sparkling smiles and beautiful nose, O goddess who had conquered the petals of the blue lotus by the brightness of the eyes.
128. O goddess with excellent creeper-like eyebrows, beautiful face and remarkably fine forehead, O goddess who are like a female swan having its abode in the lotus of the Mānasa lake of leading Yogins, O goddess having a large golden crown inlaid with gems and jewels, O goddess who are beautiful in every limb and who are worthy of being saluted by all leading gods.
129. O goddess who are the bestower of boons in accordance with the desires of the devotee, whose mind melts with compassion, who are proud (?) of her imperial assets, O goddess of the mystic wheel, O goddess whose lotus-like feet are served by Indra and other Devas, O great goddess of the throne, be manifest to me”.
130. After eulogising thus with devotion that king came out and visited Mahāgaurī seated in her right side.
131-133. He prostrated before her like a straight staff on the ground. He eulogised her also and offered various kinds of valuable robes and very costly ornaments. Then he circumambulated her along with his wife and came out. He then performed the great Pūjā in accordance with the injunctions of his preceptor. Meditating on her alone, he stayed there for seven days.
134. On the eighth day he bowed down to the goddess with devotion. He mentally prayed thus—“O mother, grant me what I have desired”.
135. Kāmākṣī who was very much delighted, spoke through the ethereal voice:—“O king, four sons will be born to you. They will be my own parts”.
136-137. On hearing this utterance, the face of the son of Indumatī beamed with pleasure. Without having anyone else as his refuge, he prostrated before Śrī with eight limbs (touching the ground). He took leave of the great Mother
goddess mentally. Then he went to the city of Ayodhyā along with his wife and ministers.
138. Kāmākṣī has such potentiality. She desires the welfare of all the worlds. She fulfils completely the desires of all her devotees.
139. Many have duly and devoutly worshipped Kāmākṣī the greatest deity in the worlds and have attained all their desires.
140. Even today, the devotees do obtain the benefit, O sage, of the benign glance of Kāmākṣī. Many will be like that (in days to come).
141. Who is competent to extol the greatness of this deity Śrīdevī? Neither I nor Śambhu, nor Brahmā nor Viṣṇu. What then about others?
142. Thus the brilliant conduct (and kindly deposition) of Kāmākṣī has been recounted to you to a certain extent. It is remembered as destructive of sins of those who listen to and read this.
1-2. “Of what type is her Tantra (Mystical diagram and tailisman [talisman?])? Of what nature is the excellent Mantra? Of what type is the disciple? O Hayagrīva, you are omniscient. You are the great Puruṣa (Viṣṇu) himself. O holy lord, with a kind and benevolent look towards me, do explain all these things.”
3-6. “Śrī Cakra1 alone is her Mantra (Yantra). She is Tripurāmbikā and she is Mahālakṣmī herself. Formerly, the Cakra was seen coming out of Ātman throbbing and sparkling. It expanded and increased in luminosity. Indeed the greatness of this wheel (circle) cannot be (fully) comprehended.
The fact is Śrīcakra is Mahālakṣmī herself. It was by worshipping it that the lotus-eyed Mahāviṣṇu attained the form of Kāmasammohinī (Enchantress of even god of Love), fascinating the worlds. After worshipping it, Īśāna became the lord of all lores. By propitiating it particularly Brahmā became the progenitor of the Cosmic Egg. It is by means of its worship that the God of Love became the enchanter of even the sages.
7-10. The Cakra945 946 should be made of gold or silver etc. The devotee should place it in front of Śrī Devī and worship it with sweet scents repeating the sixteen-syallabled Mantra. Every day the devotee should wear auspicious dress and equipments. He should worship the goddess with thousands of sacred Tulasī leaves repeating the Mūlamantra. He must meditate upon Śrīdevī. He should propitiate Mahālākṣmī by means of splendid food offering such as honey, ghee, sugar, milk puddings and other blameless articles as well as black gram cakes of pleasing nature. The intelligent devotee should thus propitiate Mahālakṣmī in three Maṇḍalas (zones). Parameśvarī immediately appears before him.
11-12. The delighted goddess will fulfil whatever he desires mentally. If a person worships with white flowers in the manner mentioned before, Bhāratī (goddess of speech) will dance on his tongue perpetually. If a person worships the Cakra with pink flowers in the manner mentioned before, he can control a king with imperial powers, as though he was a mere slave.
13. If a person worships with splendid yellow flowers as before Śrī (Goddess of Wealth) herself will certainly stay on his chest permanently.
14. One shall not worship Śiva with foulsmelling or odourless flowers even if they have good colours. One shall worship Śiva with only sweet-smelling flowers and blossoms.
15. Kāmākṣī alone is Mahālakṣmī. The Cakra is Śrīcakra itself1. This Śrīvidyā is the greatest Vidyā (i.e. Mantra). The Nāyikā (heroine) is (the wife of the preceptor) (?)
16-17. The leading Mantra of this deity, O ascetic, is Śrīvidyā alone. At the end of the Mantra ending with the world Kāmarāja, join Śrībījā. This sixteen-syllabled Vidyā is glorified as Śrīvīdyā.
Thus a great secret has been recounted. It must be guarded carefully and strenuously.
18. This Vidyā is the Śakti of all the three Mūrtīs. This Vidyā is in the very form of the vital airs of all Mantras.
19. If this is learned and understood hereditarily, this Vidyā liberates one from bondage. If it is remembered, it destroys sins, old age and death.
20. If it is worshipped, it destroys misery, misfortune, sickness and poverty. If eulogised, it suppresses multitudes of947
obstacles. If it is meditated upon, it bestows the achievement of all objects.
21. If a person is conversant with the principles of particular Mudrās1 (Mystic gestures) and if he has destroyed his sins by means of the spiritual worship of the Supreme Goddess (Parameśānī), he shall attain the desired benefit.
22. A man strictly observing the vow of celibacy, should worship with white flowers the deity clad in white garments and present in the centre of a white abode.
23. The Naivedyas (food offerings) shoul I also be white such as curds, milk, cooked rice etc. The devotee should worship the Highest Deity (Parameśvarī) with imaginary white articles as well. While meditating, he should imagine that he is worshipping with white flowers etc.
24. With pure mind the devotee should worship the sixteen-syllabled948 949 Mantra with the Tryakṣarī Bījas (i.e. the three syllables forming the seed).
25-27. The syllables constituting the Mantras shall be repeated in the usual order as well as in the reverse order. He shall meditate on Śrīdevī in the form of a lamp in front of the lord. O ascetic, the Japa shall be mental, Upāṃśu (in whisper) or Nigada (clear loud utterance). It shall be accompanied by Śrīdevīnyāsa (the fingers etc. to be placed in a particular form). An idol of Śrīdevī also should be made. By repeating the Mantra one hundred thousand times, the devotee is liberated from great sins.
28. If he repeats the Mantra two hundred thousand times, the greatest Kāla destroys the sins of the Sādhaka (Aspirant devotee) committed in the course of seven births.
29. By repeating the Mantra three hundred thousand times the devotee is liberated from the sins of a thousand births. There is no doubt about this, O sage, that he becomes exceedingly pure. In that order if he repeats the Mantra one million
and six hundred thousand times, he shall attain proximity of Devī.
30. The Puraścaraṇa1 (Repetition of the name of deity accompanied with Homa etc.) is mentioned as follows. The Pūjā is to be performed three times every day. Then the Japa, Tarpaṇa, Homa and the feeding of Brāhmaṇas—all these should be performed.
31. In the course of. Homa and Tarpaṇa the word Svāhā should be used. In the course of Nyāsa rites and worship the word Namaḥ should be used. At the time of Japa the devotee should duly worship Devī at the end of the Mantra.
32. The Homa shall be one-tenth of Japa; Tarpaṇa shall be one-tenth of Homa; O suppressor of the Vindhya mountain, feeding of the Brāhmaṇas is one-tenth of the Tarpaṇa.
33. If due to obstacles arising from time or place any of the ancillary rites has to be dropped, the devotee should repeat the Mantra twice that number and conclude Puraścaraṇa rites.
34. Thereafter, for the sake of Kāmyaprayoga (rite for the achievement of any desired object) the devotee should repeat the Mantra three hundred thousand times. The devotee should observe Vratas steadily without emotional aberrations. He shall be engaged in the worship three times a day. If he performs Vaśya and other rites (rites in order to win over persons) thereafter, he shall attain Siddhi (that achievement).
35-36. The repeater of the Mantras seated in the middle of the Cakra should contemplate after worshipping. He must think about himself as completely red (like the morning light) in colour. The Sādhya (the object to be achieved also should be thought of as pink in colour). There-950
upon, O enemy of the Vindhya, he shall become handsome with all fortunes and facilities. He shall win over everyone. There is no doubt about this.
37-38. Equal parts of Gorocanā (a yellow pigment), Kuṃkuma (saffron) and Sandal paste shall be taken. After performing Japa one hundred and eight times, the learned devotee should apply a Tilaka on his forehead with the same. Thereafter, if he sees, speaks to, thinks about or touches anyone with half of his body, he comes under his control like a slave.
39. O ascetic, in the same way, if a flower, fruit, scent, beverage or cloth is taken and the Japa is performed one hundred and eight times and the article so taken is sent to a woman, immediately that woman is attracted towards him. Her heart will be in utter confusion.
40. The devotee should draw the picture of a beautiful woman on the ground with Gorocanā (yellow pigment). It should be in a secluded spot. She should be depicted as one dressed gracefully and amorously. She should be bedecked in all ornaments.
41. Birth (pedigree), name, Vidyā and the picture of a goad—all should be written in her forehead, neck, breast, navel and knee.
42-43. Words depicting god of love should be written in all joints. The devotee should face that direction and make a Tripuṭa of his body (? bent in three places). He should make kṣobhiṇī (the agitatory gesture) and repeat Mantra eight hundred times after uniting it (?) in the sacrificial chamber full of lustre of the sun and the moon.
44-49. Even from a distance of a hundred Yojanas, he should then imagine and mentally conceive a woman of the following features. She is aflicted by the arrows of the god of Love. Her side glances show signs of excitement. Her pudenda throb indicating the increasing intensity of blazing passion. She is swallowed by the circle of shining rays inside Śakticakra. She has cast off her good conduct and feminine
modesty. Her lotus-like eyes are large and wide. Her eyes are attractive. Her bashfulness has disappeared due to the loss of her fortitude (self-control). She is bound by the letters of Mantra, Yantra, medicine and the great Mudrā. Her lotuslike heart trembles due to the flutter of fresh love. She is mentally repeating the Mahāmantra many times. The silken garment has been removed. She is as though deluded, agitated and burned down. Her form is strange and wonderful. She is as though drawn in a picture, devoid of consciousness, hit, thrashed, dissolved, motionless and as though transformed into another person. On account of the power of Mantra, she is whirling like the leaf of bamboo in a violent gust of wind.
50. Thereafter, he should think that the Earth including mountains, parks and forests and bounded by the four oceans has come within the Cakra and is blazing forth.
51. If the devotee practises this rite for six months he becomes very handsome comparable to the god of Love. Merely by looking on, he attracts the world. By this very act of seeing, he wins over everyone.
52. Simply by casting his glance he can excite any woman; by his sight alone he can remove poison; by his very look alone he can make some-one the lord of Speech; by his mere act of seeing he can enchant everyone. By seeing he instantaneously removes Cāturthika (quartan fever) and other fevers.
53. The devotee should secretly wear on his person Śrīcakra drawn with yellow material. There is no doubt about it that thereby he can quickly stun the speech of the disputant.
54. One should draw Cakra with the juice of Mahānīlī (Indigo plant) along with the name of the enemy. He shall then sit facing the south and bum the same in the fire. This causes the death of the enemy.
55. If the name of the enemy is written in the Cakra with the cow’s urine and dung of buffaloes and horses and the Cakra is placed in Ārania [Āranāla?] gruel made of fermentation of the boiled rice, it will enhance the hatred of the enemy.
56. (Defective Text) The name is written with yellow pigment and the Cakra is tied with the hair from the sidelocks of children. The enemy will hang suspended like that (in the sky) (or if the same is hung up) this is a great means of Uccāṭana (Eradication or extirpation).
57. If the Cakra be drawn with the juice of the Indigo plant mixed with milk, lac and Rocanā and if the same is worn on one’s person one can win over the people of the four castes.
58. If the same is written in accordance with the same injunction and put in water and if the water is used for drinking or bathing, the devotee will be blessed with great felicity and matchless fortune.
59. If the devotee thinks continuously about the territory, city or excellent lady depicted in the middle of the Cakra as blazing up, O Sage, he can excite and stir them up within seven days.
60. If the above rite is performed after drawing the Cakra in yellow colour and facing the East, the devotee can make all disputants stunned.
61. The devotee should face the north and worship the Cakra drawn in saffron colour. The whole world can be won over by him thus and not otherwise.
62. If the devotee draws the Cakra with red chalk and worship it facing west, he can then attract all women, win them over and make them excited.
63. The devotee should wander over a mountain alone and in secret and worship the Cakra, O Suppressor of the arrogance of the Vindhya mountain. The repeater of the Mantras attains immortality and freedom from old age. There is no doubt about this.
64. It is great secret that has been communicated, O great Sage. It should be preserved carefully. By guarding it, one shall attain all Siddhis. He will meet sure downfall if he discloses it.
65. If, without performing the Puraścaraṇa. O sage, anyone performs (the above-mentioned) holy rite he will not obtain mastery over the Mantra or achievement thereof).
66. In order to quell defects in the performance, the learned devotee shall repeat Japa one hundred thousand times more. He should duly perform the Pūjā too. Then only he shall become qualified and competent once again.
67-70. If a person endowed with devotion worships the deity continuously without any desire (in return for worship), if he repeats the Mantra to his fullest capacity meditating upon her, she herself shall bear the burden of his weal in this world and accomplish liberation for him. Always staying near him, she will tell him everything. Just as the lowing cow follows the calf so also the goddess shall follow her devotee who has sought refuge in her.”
71. “O Hayagrīva, what is the meaning of the term Śaraṇāgata1 (one who has sought refuge)? Tell me. Who is that Śaraṇāgata whom Gaurī follows like a cow that follows her running calf?
72-74. “If a man places his burden on Śrīdevatā, the burden of responsibilities etc. of this world as well as that of the other world and concentrates his mind always on her, if he is favourably disposed towards all everywhere, if he is devoid of antagonists, if without having any one else as his refuge, he prays to Gaurī exclusively stead-fastly to protect him, if he has the confìdence that she will protect him, if his aim and purpose is solely her service and if he is eager to serve and worship her that activity is Śaraṇāgati (seeking refuge).
75. If at any time people praise him or censure him, the man who has sought refuge in the deity thinks like this—“Let the worlds censure or let the people praise”. After thinking thus and after observing his own form with good intellect, he ceases to experience pleasure or sorrow.
76-77. Śaraṇāgati consists of six aspects thinking about favourable things, avoiding unfavourable things; faith that951
(the deity) will protect, soliciting the deity for protection, surrendering his own self and Kāruṇya (Piteousness or seeking compassion). After surrendering oneself one should dedicate the five Aṅgas (all the five actions of the body).
There is no other means like this to achieve worldly enjoyment as well as liberation from Saṃsāra.
78-81. The following qualities are meant for the attainment of perfect knowledge.1 The devotee shall always practise them—absence of pride, absence of hypocrisy, avoidance of violence, forbearance, straight-forwardness, service to the preceptor, cleanliness, steadiness, self-control, non-attachment to the objects of senses, absence of egotism, careful observation of the evils of birth, death, old age, ailments and misery, absence of attachment and avoiding involvement with sons, wives, houses etc. continuous even-mindedness irrespective of the desirable or undesirable happening or occurrence, unswerving devotion to the deity, without thinking of other things, resorting to lonely places, distaste for the assembly of people, constant application to spiritual knowledge and understanding the purpose of factual knowledge or philosophy.
82-83. He who works for the deity, he who has her for his goal, who is devoted to her, who avoids attachment and who bears no enmity to any living being attains the greatest Śrī. The preceptor shall be an intelligent man like me and famous too, O Scorcher of Vātāpi. The disciple is said to be one like you by the preceptor of the secret scriptures (āmnāya).952
1. “O Hayagrīva, narrate the various positions of fingers in the formation of mystical gestures whereby Śrīdevī becomes delighted.”
2-3. “(The following one) is the great Mudrā Āvāhanī (invoking one) which is described as Trikhaṇḍā (having three parts). Turn your hands making the palms clearly face the front. Join your thumbs together. Keep the index-fingers bent and beneath the ring fingers. O ascetic, one should place the small fingers in their own places.
Now I shall describe Mudrā called Saṃkṣohhiṇī (the Agitator). Listen.
4. The middle fingers should be kept in the middle flanked by the thumbs and small fingers. The index fingers are kept upright like rods. The ring fingers are placed over the middle fingers.
5. If in this Mudrā, the middle fingers are kept upright, O suppressor of the pride of Vindhya, the Mudrā is then called Vidrāviṇī (Driving others).
6. The small fingers and the ring fingers are equally kept in the middle of the middle fingers and the index fingers that have the shape of goads, O Pit-born Sage. This Mudrā (named) Ākarṣiṇī (Attracting one) is capable of attracting the three worlds.
7-9. The palms are made in the shape of cups. The index fingers have the shape of goads. The middle fingers are turned and kept beneath them. In this way, O celestial sage, the small fingers are in the middle of the middle fingers. The ring fingers are kept upright. The two index fingers are outside953
them. Then the thumbs are kept (upright) like rods reaching the place where the middle fingers move to and fro. This Mudrā is well-known by the name Unmādinī, O Scorcher of Vātāpi.
10-11. In this Mudrā, in the pair of ring fingers one is bent in the form of goads and kept beneath. The devotee shall make use of the index fingers also in the same manner. This is the Mudrā called Mahāṅkuśā conducive to the achievement of all objectives.
12-14. The arms are kept crossed—the right arm to the left and the left arm to the right, O celestial sage. The palms of the hands are turned. In this manner the small fingers and the ring fingers are joined, O ascetic. The index fingers are placed over them. The middle fingers are above ail. O husband of Lopāmudrā the devotee should keep thumbs upright. This is the Mudrā called Khecarī (moving in the sky), the most excellent of all excellent ones. By knowing this alone perfectly, the devotee shall be the favourite one of Yoginīs (the deities of that name).
15-16. The devotee should turn the palms of his hands making them touch other. He should join together the pairs of index fingers and thumbs simultaneously in the form of the crescent Moon. He should join the middle fingers together keeping the small fingers hanging down. After joining together these two fingers that are bent, the ring fingers are kept beneath all. This is Bījamudrā that is conducive to the proper functioning of all Siddhis ere long.
17-18. The tips of the middle fingers are kept bent and placed above the index-fingers. Similarly, the small fingers are placed in the middle of ring fingers. All the fingers are thus joined together and pressed by the thumbs. This is the first Mudrā termed Yonimudrā.
19. O celestial sage, these Mudrās cause delight unto Śrīdevī. They should be made use of at the time of worship in the proper order.
1. “O Hayagrīva of great intellect, O ocean of nectarine mercy! Inform me of the type of initiation1 which is (necessary) in visualizing Śrīdevī.”
2. “We shall communicate Dikṣā (initiation) wherefrom one attains identity with the deity and whereby the dirts of sins of persons are washed off.
3. The preceptor meditates upon Śivapura (as stationed) in the hand, repeats the Mūla Mantras of the deity Aṅgamālinī (?) and touches the body of the disciple. This is called Sparśa-dīkṣā (the initiation by touch).
4. The preceptor closes his eyes and meditates on Śrīkāmākṣī.With delighted mind he looks properly at the disciple. This is called Dṛgdīkṣā (the initiation by vision).
5. Merely when the preceptor beholds, speaks and touches, perfect knowledge arises immediately. That initiation is considered Śāmbhavī (pertaining to Śambhu the bestower of happiness).
6. The body of the preceptor is similar to the body of the goddess as mentioned before. By his grace the disciple too shines with the same form as he.
7. The leading spiritual preceptor properly gratified by means of service of long duration, silently intends initiation of the disciple. This is considered Mānasī Dīkṣā (mental initiation).2
8. Of all the modes of initiation, this is the most excellent one.954 955
The devotee should at the outset perform Kriyādīkṣā (Initiation of holy rites). Its mode is being recounted.
9-14. On an auspicious day in the bright half of the month, the devotee (gets up early in the morning) and keeps his mind free from impurities. He should then remove the dirt from the tongue, mouth and face and clean them. He should then take his bath in accordance with injunctions.
After concluding Sandhyā rites he should stay in a secluded spot remembering the physical form alone of the preceptor. He should put proper curb on his food and remain silent.
Remaining in the same manner, the preceptor too should enter the abode of worship. He should repeat Devī Sūkta along with Vidyānyāsa (the special position of fingers in the mystical rite pertaining to the Mantras) and Mātṛkā (diagrams of characters etc. as a part of the mystical rite). Then he should repeat the Puruṣa Sūkta. Thereafter he should propitiate Tripurāmbikā by means of sixteen Upacāras (Means of paying homage to deity) well known as follows :—Āvāhana (invoking), Āsana (offering a seat), Pādya (offering water for washing the feet), Arghya (materials of worship), Ācamana (ceremonial ritualistic sipping of water), Snāna (bath), Vastra (offering Robe), Bhūṣā (ornament) decorating with Gandha (scent), Puṣpa (flowers), Dhūpa (incense), Dīpa (lamp), Naivedya (food offering) Tāmbūla (prepared betel leaves and nuts), Pradakṣiṇā (circumambulation) and Praṇāma (obeisance). Then by means of Sahasrākṣara Vidyā (one thousand-syllabled Mantra) he shall offer Puṣpāñjali (handful of flowers).
Oṃ Aiṃ Hrīṃ Śrīṃ Aiṃ Klīṃ Sauḥ. Oṃ Obeisance (to you) O Tripurasundarī, O deity in the heart, O deity in the head. O deity in the tuft, O deity in the (symbolic) armour, O deity in the eyes, O deity in the mouth (face), O Kāmeśvarī,956
O Bhagamālinī, O Nityaklinnā, O Bheruṇḍā, O Vahnivāsinī (deity abiding in fire), O Mahāvajreśvarī, O Vidyeśvarī (deity of lores), O Paraśivadūtī (messenger of the Supreme Śiva), O Tvaritā, O Kulasundarī. O Nityā, O Nīlapatākā (deity with a blue banner), O Vijayā, O Sarvamaṅgalā, O Jvālāmālinī (deity wearing clusters of flames as garlands), O Citrā, O Mahānityā, O Parameśvarī (O Supreme Goddess), O Mantreśamayī (identical with the lord of the Mantras), O Ṣaṣṭhīśamayī (identical with the lord of Saṣṭhī i.e. Sixth day of the lumber fort-night), O Udyānamayī1 (identical with garden), O Lopāmudrāmayī, O Agastyamayī (deity identical with Lopāmudrā and Agastya), O Kālatāpanamayī (identical with the scorcher of Kāla i.e. Śiva), O Dharmācāramayī (identical with the conduct of righteousness), Muktakeśīśvaramayī (identical with the lord of the deity with loose tresses), O Dīpakalānāthamayī (identical with lamp and moon), O Viṣṇudevamayī (identical with lord Viṣṇu), O Prabhākara-Devamayī (identical with Sun-god), O Tejodevamayī (identical with the lord of refulgence), O Manojadeva-Mayī (identical with mind-born lord of love), O Aṇimāsiddhi (the power of being very minute), O Mahimāsiddhi (the power of being very great), O Garimāsiddhi (the power of being weighty), O Laghimāsiddhī (the power of being very light), O Īśitvasiddhi (the power of being the over-lord), O Vaśitvasiddhi (the power of controlling others and winning over them), O Prāptisiddhi (the power of achieving anything), O Prākāmyasiddhi (the power of irresistible will), O Rasasiddhi (the power of alchemy), O Mokṣasiddhi (the power of granting salvation), O Brāhmī, O Māheśvarī, O Kaumārī, O Vaiṣṇavī, O Vārāhī, O Indrāṇī, O Cāmuṇḍā, O Mahālakṣmī, O Sarvasaṃkṣobhiṇī (exciting all), O Sarvavidrāviṇī (routing all) O Sarvākarṣiṇī (attracting all), O Sarvavaśaṃkarī (winning over all), O Sarvonmādinī (making everyone of us mad), O Sarvamahāṅkuśā (great goad unto all), O Sarvakhecarī (Khecarīmudrā of all), O Sarvabījā (seed unto all), O Sarvayoni (source of origin unto all), O Sarvāstrakhaṇḍinī (the splitter of all missiles), O Trailokyamohinī (enchantress of the three worlds), O Cakrasvāminī (O mistress of the Cakra i.e. mystic circle), O Prakaṭa-
1. N. reads Udyāna or Uḍḍīyāna, ‘a bandha in Yoga’.
Śākta rituals), Rahasyayoginī (one who has the secret Yogic power), O Rahasya-Bhāginī (one who enjoys pleasures in secret), O Rahasyagopinī (one who protects i.e. keeps secrets), O Śāktadarśanāṅgī (one who has the systems of philosophy of the followers of Śakti as her limbs), O Sarvarogahara-Cakreśī (goddess of the mystic circle that dispels all ailments), O Paścimāmnāyeśī (the chief of the sacred scriptures named Paścimāmnāya), Dhanurbāṇapāśāṃkuśadevatā (the deity with bow, arrows, noose and goad), O Kāmeśī, O Vajreśī, O Bhagamālinī, O Atirahasyayoginī (one who has the highly secret Yogic power), O Śaivadarśanāṅgī (one who has Śiva’s systems of philosophy as her limbs), O Sarvasiddhipradacakragā (one who is stationed in the mystic circle that bestows all Siddhis), O Uttarāmnāyeśī (goddess of scriptures termed Uttarāmnāya). O Saṃhārarūpā (one who has the form of annihilator), O Śuddhāparā (Pure and transcendent), O Bindupīṭhagatā (one who is stationed in the Bindu-pīṭha of the pedestal), O Mahātripurasundarī, O Parāparātirahasyayoginī O Śāmbhavadarśanāṅgī (oṇe who has the systems of philosophy of Śambhu as limb), O Sarvānanda Mayacakreśī (the Presiding goddess of the mystic circle conferring bliss on everyone). O Tripurasundarī, O Tripuravaśinī (one residing in the Tripura), O Tripuraśrī (the glory of Tripura), Tripuramālinī (having the three cities as a garland), O Tripurasiddhā (one who has attained Siddhis of the Tripuras), O Tripurāmbā, O Sarvacakrasthā (one stationed in all mystic circles), O Anuttarāmnāyākhyasvarūpā (one whose form is what is called Anuttarāmnāya), O Mahātripurabhairavī, O Caturvidhaguṇarūpā (one whose form is the fourfold Guṇa), O Kulā (O goddess Kulā), Akulā (O one who has no family), Kulākulā (one who has Kulas and Akulas), O Mahākaulini (great follower of Śakti). O Sarvottarā (one who is greater than all), O Sarvadarśanāṅgī (one who has all systems of philosophy as limbs), O Navāsanasthitā (one who is stationed in nine seats), O Navākṣarī (one who has nine syllables), O Navamithunākṛti (one who has the form of a newly married couple), O Maheśātmikā (one who is in the form of Maheśa, one who is identical with Vidyā, Mādhava Brahmā, Kāmadeva, Skanda, Nandin, Indra, Manu, Candra, Kubera, Agastya, the anger od Durvāsas and Bhaṭṭārakavidyā, O Kalyāṇa-tattvatrayarūpā (having the three principles of great
welfare), O Śivaśivātmikā (one who is in the form of Śiva and Śivā), O Pūrṇabrahmaśakti (one having the complete power of Brahman). O Mahāparameśvarī (highly Supreme Deity), O Mahātripurasundarī, I worship your sandals. Obeisance. Ka Eṃ Īla Hrīṃ, Hasa, Kahala Hrīm, Sakala, Hrīm, Aiṃ Klīṃ Sauḥ Sauḥ Klīṃ Aiṃ Śrīm.1
15. With the utterance of this thousand-syllabled Mantra, the devotee should offer handful of flowers. Otherwise his worship shall be futile—so say the expounders of the Vedas.
16-20. Thereafter, the devotee shall clean a spot of ground by smearing cowdung and place a Droṇa full of paddy there, along with a Droṇa of pure rice grains of praise-worthy colours. A new pot filled with a Droṇa of water should be kept therein. Five gems and freshly cut grass should be put into the pot. The water should be rendered fragrant by putting tender sprouts and barks of the following trees viz. Nyagrodha (ficus religiosa), Aśvattha (ficus indica), Mākanda (Mango). Jambu (Rose apple) and Udumbara (Ficus elomerata). He should place a ripe and splendid coconut over the pot. After worshipping it with fragrant flowers and other things he should show incense, light etc. He should repeat Śrīcintāmaṇi Mantra (or Śrīmantra as the wish-yielding Mantra) mentally and Mātṛkā Mantras also. The pot should be considered the physical body of Śrīkāmākṣī. The Mantras should be repeated touching the pot. When they have been repeated one hundred and eight times, the lamp should be shown again (waived round).
21-24. The teacher blindfolds the disciple with a cloth after calling him near in secret. He then makes him prostrate three times, with eight limbs touching the ground. The preceptor places flowers in the hands of the disciple and makes him offer the same to the deity repeating the following prayer—957
“O Śrīdevī, a mass of mercy, O goddess in the form of the greatest refulgence! This handful of flowers is placed at the lotus-like feet of yours. You are my greatest abode. You are the greatest Brahman. You are my Supreme deity. From to-day onwards protect me and my sons. We seek refuge in you.”
After saying this, the disciple should place the lotus-like feet of the preceptor on his head (i.e. bow down to him).
25-26. When the sandals are placed on the head by the preceptor, it will be due to the merit of the previous birth, that should be obtained by serving Brahmā, Viṣṇu and Śiva.
After saying this, he should rise up with great devotion. He should stand to the left of the preceptor calmly, unpretentiously and modestly.
27-28. The cloth bound over his face should be untied and the remaining part of worship shall be shown to him. The articles for food offering should be sprinkled with the water from the gourd (kept for the purpose). The Naivedya (food offering) on Mahātripura-sundarī should be in the form of sugar, honey, ghee, plantain fruits and milk pudding. The Naivedya should be duly offered.
29-30. He should whisper the sixteen-syllabled Mantra slowely into the left ear of the disciple. Both of them then come out and the disciple is made to sit on a wooden plank. He should be pure and sit facing the east. The place shall be covered with a silk cloth. Repeating the Mantras he should sprinkle the water of Śrīkumbha (sacred pot dedicated to Śrīdevī) over the disciple.
31. The disciple should then take bath in ordinary pure water and wear two clothes. He should repeat the Mantra one hundred and eight times and then go to sleep.
32. If an auspicious dream is seen, the Punya (merit) thereof is excellent and it shall be added on. If a bad dream958
is seen, he should perform Japa one thousand and eight times.
33. The worship of Tripurāmbā should be carried out in the manner mentioned above. If no dream is seen the achievement of Siddhi will be after some long time.
34. With great devotion the disciple should partake of the remnants of offerings unto the goddess which have more benefit. The disciple shall immediately be a sanctifier of rows.
35. The disciple should dedicate unto his Guru (preceptor) his body, possessions and vital airs. He should conduct himself obediently subservient to him continuously. He should never transgress his words.
36. One should know that a preceptor is a rare redeemer from worldly existence. When pleased he grants the splendour of liberation from Saṃsāra.
37. The meaning of the letter ‘GU’ is ‘darkness’. The letter “RU” means “One who dispels”. The preceptor is called Guru because he dispels darkness.
38. After obtaining a preceptor in the form of the bestower of perfect knowledge, one should not have recourse to another preceptor. He should consider even the harsh words uttered by the preceptor as blessings.
39. He should at the outset make obeisance to him and from him alone should receive secular, Vedic and spiritual knowledge.
40-43. Thus, after carrying out the three types of initiation, the preceptor should instruct him in. everything that should be performed. Devotion to Guru is a good conduct and malicious mischief towards him is a great sin. Remembering his (guru’s) feet (itself) is liberation (from saṃsāra). This is the procedure as long as this body lasts. By uttering falsehood in front of die preceptor, one incurs a very great sin. Even by slaughtering a cow or murdering a Brāhmaṇa, one will not incur such a great sin. An ideal disciple will be saying thus: “I have a series of preceptors beginning with Brahmā and ending with a blade of grass. I have everyone worthy of my honour and worship. Who then is not honourable and respect
able on the surface of the Earth unto me?” Such a disciple who is favourably disposed towards all is glorified as an ideal disciple.
44. One sanctified by and equipped with many good qualities free from impurities, good qualities like decent habits and spotless character, is called Śiṣya (disciple) because he abides by the Śāsana (behest) of the preceptor.
45. If one becomes tired by Japa, one should begin to meditate. If one is tired by Dhyāna (meditation) one should begin to perform Japa. If one is fully endowed with Japa, Dhyāna etc., one accomplishes and acquires mastery over the Mantra.
46. Just as, due to the power of contemplation, even a worm turns out to be a black bee so also, due to the power of ecstatic trance, a man becomes Brahman.
47. Just as at the time of dissolution, the universe is not observed, so also (the external world should not be seen) when one closes the eyes (for meditation). This is the characteristic feature of Dhyāna (Meditation).
48. When the greatest principle that is beyond everything capable of being described and that is free from aberrations, is realized, the Mantras become servants along with the presiding deities of the Mantras.
49. All his activities, since he strictly adheres to the realisation of the unity of Souls, constitute his Daraśana (Vision, System of philosophy). The purpose of Yogic practice and penance is served by his Mantra. His (Preceptor’s) very glance constitutes his (disciple’s) asset.
50 If the false identification with the body is got rid of, when the great Ātman is realized, one can have Samādhis (Meditation and trances) wherever one’s mind travels.
51. If one sees and realizes the non-dualistic omnipresent, quiescent and blissful Ātman nothing remains for him to be obtained or known.
52. Eulogistic prayer is on a par with ten million worships. Japa is on a par with ten million eulogistic prayers; meditation is on a par with ten million Japas and getting merged (with the Supreme deity) is on a par with ten million meditations.
53. The physical body itself is said to be a temple. The individual soul (himself) is Maheśvara (the great deity installed therein). One should abandon the Nirmālya (remnants of worship) of ignorance and unify souls with the concept “I am he”.
54. When it is covered in the husk, it is paddy. In the absence of husk, it is rice grain. The soul bound by the noose (of senses) is remembered as the Jīva (Individual Soul). Freed from the bondage, It is Maheśvara (Supreme Lord).
55. The movement of birds in the firmament is not observed (distinct from the sky). The movement of aquatic beings in water is not discerned (distinct from water). Similarly the great conduct of noble-souled ones is not distinct from their environment.
56. The worship connected with daily routine of holy rites should be performed during the day. The worship connected with the Naimittika (needed for a particular situation) rites should be performed at night. The performance of rites is a Kāmya Karma (performance of acts for achieving desires). This is the conclusion arrived at in scriptures.
57. Recollection of Śrīpādukā is greater than millions and millions of great charitable gifts, millions and millions of great holy rites and millions and millions of great sacrifices.
58. As long as the body is sustained, all activities pertaining to one’s caste and stage in life should be carried out with or without knowledge for liberation from Karmas.
59. Whatever comes out of the mouth of the preceptor is called Śāstra (scripture). Even if it is forbidden (in Śāstra) one should carry it out. One should not transgress the commands of the preceptor.
60. Even if one hails from a high caste, even if one possesses great learning and is endowed with wealth, one should, after seeing the preceptor from a distance, joyously prostrate one’s self before him once and circumambulate him three times.
61. One should bow down to everyone whether a deity or a blade of grass regarding that it is the preceptor him
self. One shall bow down to an idol made of metals or clay in the belief that it is the deity.
62. (The following are sinful activities causing people to become Brahmarākṣasas (demoniac Brāhmaṇas, Brahminical demons). If one speaks in contempt of the preceptor or addresses him by base terms, if one defeats a Brāhmaṇa in arguments or if one reveals secret scriptural tenets or makes them public, one shall become a Brahmarākṣasa.
63. One shall continuously entertain non-dualistic conception, but no non-dualistic feeling in regard to the preceptor. One should not censure other people’s religious cults or principles nor the Vedas, nor the scriptural texts nor the Āgamas (philosophical treatises).
64. If the disciple stays in the same village as the preceptor, he should pay (personal) obeisance to the preceptor during the three Sandhyās (dawn, midday and dusk). If he stays about 3 Kilometres, (Kms) away he shall devoutly bow down to the preceptor once every day.
65-66. If the disciple stays six Kilometres away he should present his respects to him. during the five Parvans (festival days) in the course of a month). If the disciple stays at a distance ranging from one Yojana (twelve kilometres) to twelve Yojana (one hundred and fortyfour. kilometres) he should bow down to the preceptor once in as many months as there are Yojanas (twelve kilometres). If the disciple stays still further he should go to the preceptor whenever he wishes.
67. One should never approach a king, a deity or the preceptor with empty hands. He should offer fruits, flowers, garments etc. in accordance with his capacity.
68. (A preceptor) is personally Supreme Śiva (Paraśiva) himself encased in human skin. He wanders over the Earth incognito in order to bless a good disciple.
69. It is to accord protection to good disciples that Śiva assumes forms though he is formless. Śiva the storehouse of sympathy is active in the world like a worldly person.
70. Śrīguru (the glorious preceptor) is glorified as lord Śiva himself without three eyes, lord Acyuta himself but not four-armed, and lord Brahmā himself though not four-faced.
71. Like the blind men who do not see the rising sun, only those devoid of good luck do not see Śrīguru who has the splendour of the greatest principle and who stands before your very eyes in the same manner.
72. The most excellent deliberation is the deliberation on reality. The deliberation on Japas is the mediocre one. The deliberation on scriptural treatises is base and the deliberation on worldly affairs is the meanest of mean things.
73. There is no principle more profound than the preceptor. There is no greater pleasure than knowledge. There is no better worship than devotion and there is no greater benefit than liberation from Saṃsāra.
74. In all Vedas and scriptural texts it is mentioned in different contexts and in as many words that Śrīkāmākṣī is greater than the greatest among Brahmā, Viṣṇu, Śiva and others.
75-78a. Many pairs are observed and heard of in all worlds. Some of them are mutually opposed and some are mutually complementary such as Śacī and Indra, Rohiṇī and Candra, Svāhā and Agni, Prabhā (Lustre) and Sun, Lakṣmī and Nārāyaṇa, Vāṇī and Brahmā, Girijā and Śiva, Agni and Soma, Bindu and Nāda (sound), Prakṛti and Puruṣa, what are termed as Ādhāra (support) and Ādheya (what is supported), Bhoga (enjoyment of worldly pleasures and) Mokṣa (Liberation), Prāṇa and Apāna, word and meaning, affirmative and negative, pleasure and pain etc. There is no doubt that all of them are the Supreme Brahman.
78b-80a. They know that another refulgence has come up by the name of Kāmākṣī which Brahmā, Viṣṇu, Śiva and others perpetually meditate upon. Thus if a person abides by the path of Śakti, he should be the object of grace of Śrīdevī. He shall attain worldly pleasures and salvation?
80b-82a. Those who worship Kāmākṣī with or without Mantras, whether they are women, Vaiśyas or Śūdras, do attain the greatest goal. What then in the case of Kṣatriyas and Brāhmaṇas who worship with Mantras.
Even if they are men of the world, they are liberated ones certainly, without any doubt.
82b-83. Naivedya should always be offered during the five Parvan days, in the form of sugar, honey, ghee, plantain fruit and milk puddings. He who does not worship though he is competent will incur the curse of Devī.
84-87a. If one cannot afford, one should always worship Ambikā with articles mentally conceived and imagined. A householder shall worship Mahādevī with the full equipment of auspicious conduct and accompanied by his wife favourably disposed towards him.
A preceptor shall, O Pot-born Sage, mention the code of good conduct thrice. If the disciple does not grasp (and conform to it), the Sin is that of the disciple and not of the preceptor. The devotee shall consider the preceptor and his wife as well as his parents like this, that they are Lakṣmī and Nārāyaṇa or Sarasvatī and Brahmā or Girijā and Śiva.
87b-88. Thus every thing has been briefly recounted by me, O Pot-born sage. By concentrating on this much an intelligent disciple shall become omniscient.
1. The disciple conversant with the Mantras shall do as follows:—1
He should enter the special place intended for Japa bringing with him his seat (Darbha mattress etc.). Repeating the requisite Mantras duly, he shall sprinkle water (over the place of sitting) in the manner mentioned by the preceptor.959
2. He should then meditate upon his own soul and the form of the deity without any distinction (between the two). He should sit in the Padmāsana posture facing the east. He shall sit steadily without thinking about anything else.
3. He should then make the Trikhaṇḍa Mudrā. After making obeisance to the preceptor, elders and others, he should perform the rite of Nyāsa with ‘Bālābīja’ Mantras repeating each twice in the fingers beginning with the middle finger in due order.
4. He shall then purify the hand and continue the rite till Vahniprākāra (fiery rampart wall) with the respective Astra Mantras.
5. The Mantras beginning with the Pāda (foot) should be repeated in the reverse order and those beginning with “KA” in the usual order. After imposing the Vyāpakanyāsa (the pervading Nyāsa), he shall make it pervaded with Vāgbhava etc.
6. He should allot the three types of physical bodies viz. Kāraṇa (causal), Sūkṣma (subtle) and Sthūla (gross). Then he should perform the rite of Nyāsa of the Bālābīja Mantras in the navel, in the heart and in the middle of eyebrows.
7. He shall place the Mātṛkā Mantras in the navel1 etc. in due order after making them contracted at the root (i.e. Mūla Mantras). Then he shall place the Bālābījas repeating them twice.
8-10. He should place them on the fingers beginning with the middle one, as well as in the two palms and not otherwise. Then he should perform the Nyāsa etc. in the navel as well as on the pair of feet, knees, buttocks, private parts, anus, navel, heart and head in due order. He should then place in the heart the nine seats viz. Brahmā, Viṣṇu,960
Rudra, Īśvara, Sadāśiva, Pūṣan, Tūlikā, Prakāśaka and Vidyāsana too and show it in the heart.
11-12. Then he should show Mudrā called Padmatrikhaṇḍayonī. He should then fill (the mouth) with wind and produce the sound Huṃ Huṃ Huṃ through half-closed lips. Thus he wakens Kuṇḍalinī (the primordial cosmic energy lying encoiled with the body) by the power of Mantras. At the end of the twelfth (? repetition) the disciple should think about his identity with Śiva and then place him in his position and place the Bīja Mantras of Vāgbhava etc. at the root, heart and arms.
13-14. After placing his hands over the entire head as well as at the root, in the middle and the tips of the hand in due order, the disciple should place them in the limbs, beginning with the thumb and ending with the palms as well as in the heart etc. Then he shall perform Kuṃkuma Nyāsa.
15. Afterwards he shall perform the Nyāsa of pure Mātṛkā encased by the third Bīja. After placing the first two Bījas, he should place the last Bīja.
16-17. Afterwards he should perform the Vinyāsa rite (placing the hand etc. ceremoniously) of Bhūtala (surface of the Earth) but not very elaborately. He shall place the eight Vargas (groups of letters) in the navel, heart and the throat. Among these he shall take Śa, Ṣa, and Sa at the outset and place them at the root in the heart and on the head. He should place them at the armpit, hip, right shoulder, left shoulder, loins and the heart also.
18. For most of the lower six limbs he shall perform the Vinyāsa rite through the letters beginning with “DA” (“Ha” in N.) The sage shall be the Śabda-Brahman (Brahman in the form of sound) and the metre Bhūtalipi1 (? the characters of* 1 2 3 4 5 6 7 961
the alphabets of the socalled Bhūtas1 (spirits etc.)
19-23. Śrīmūla-Prakṛti (The primordial matter) is mentioned as the deity of this Mantra. The disciple should meditate upon Bhairavī favourably disposed towards her devotees, in the following manner. She is matchless and she holds the rosary and the book in the upper hands and flowery arrows as well as the bow and (represents the Mudrās viz. (Vara) boon and freedom from fear (Abhīti) with the other lotus-like hands. Around her neck she wears the Akṣamālā necklace (that accords) protection. She has heroic accoutrements covered by necklaces, armlets and bangles. She is adorned with gemset ear-rings along with divine unguents. Beneath the Lipikalpadruma (Wisḥ-yielding tree called letters of Alphabet (?) she stays in an embodied lotus. She is identical with the Lipis (characters). She is embellished by many crores of Dūtis (messengers) surrounding her. After meditating thus he shall place the letters on the surface of the Earth as well in the due order.
24. He should place the Vargāṣṭaka (eight groups of consonants) in those beginning with Mūla and ending with Ājñā (These are the mystical Cakras). After placing ŚA, ṢA and SA on the head, he shall place the vowels in these.
25-26. The letters beginning with HA should be placed in the five parts of the face beginning with above as well as in the root, in the middle, at the roots of the fingers, in the wrists, in the arms and in the feet, on the stomach at the sides viz. the right and the left, at the navel and at the back. He should place Śa, ṢA and SA at the root, in the heart or on the head. Or he shall place “LA” and other (letters) too.
27-30. The order of letters in the Bhūtalipi is as follows, (At the outset) the five short (vowels) viz. A, I, Ṛ, ṭ[?] then the conjunct letters four in number (i.e. E, Ai, O and AU), then HA, YA and RA then VA and LA, then A and KA along with
KHA and GA in the beginning. This is the order in the remaining groups. Then ŚA, ṢA and SA should be placed.
The forty-two letters are grouped (into nine classes). The first group consists of five letters (the five vowels). The second one consists of four letters (E, AI, O and AU). Then there are six groups each consisting of five letters (Ha, Ya, VA, RA and LA and then the famous five groups gutturals etc. and the ninth one consists of letters (ŚA, ṢA and SA). There are nine Īśvaras (lords) of letters. They are Brahmā, Viṣṇu and Rudra, Dhaneśa (Kubera), Indra, Yama, Varuṇa, Soma and the three Śakti’s (the last one taken as one deity). This is the order in the Bhūta lipi.
31. The Pāṭha (Reading) in the Sṛṣṭi (creation) is thus. It is the opposite one in Saṃharti (Annihilation). The Sthānas (Places of Nyāsa) are these alone. But Visarga and Bindu (Visarga and Anusvāra) are to be added at the end of letters.
32-33. Thereafter, the intelligent disciple shall perform Nyāsa rites of Rati, etc. along with meditation. They resemble Japā flowers (China rose). Their bodies are pink like saffron. They should be meditated as seated on the left lap of Kāma holding arrows and bow.
Kāma1 is endowed with pleasure in sexual dalliance. He is the lover of a loveable woman.
34. Being lustrous he is accompanied by Mohinī (enchantress). He is of loveable body. He follows a lady fond of quarrel, with appeasing movements. He is accompanied by Vilāsinī (the graceful and charming woman).
35. Kama is accompanied by Kalpalatā, Kāmuka (Lustful one) is accompanied by a lady of dark complexion. Kāma is beaming with pure smiles. Bandhaka (A person who catches) is accompanied by Vismṛta (v.l. in N. Vismayayuta “full of adbhuta sentiment.”)2
36. Ramaṇa (One who diverts himself) is accompanied by Vismitākṣī. Kāma is accompanied by Lelihānā (Licking)
1. These appear to be a garland of epithets.of the God of Love, though have tried to construe them as the description of Kāma.
2. not intelligible.
woman. Ratinātha (Lord of Rati) is having quarters for his garments (i.e. is naked). He is fond of sexual dalliance.
37. Ratinātha is accompanied by a beautiful hunchbacked woman. He is accompanied by Dharā (? Earth). Ramākānta (Lover of Ramā i.e. Viṣṇu) is worthy of being worshipped by Ramā. The Niśācara (Night-wanderer) is enjoying sport.
38. The lord of Mohinī is an auspicious one; Nandaka (one who gladdens) is accompanied by Uttama (excellent woman). Nandin (one who gives joy) is accompanied by excellent Suras. Nandana (the pleasing one) is one who delights.
39. The five-arrowed one is endued with good handsome features. He is a boy and lord of treasures. He is accompanied by a lady fond of quarrel. Again, he is the companion of Rati (or accompanied by Rati).
40. Flower-bowed one is accompanied by (a beautifuleyed lady). He is the lord with a good (charming face). He wields a great bow. He is blue in colour (?) and Jaṭilya (full of matted hair). He wanders gradually. He is the husband of Pālinī.
41. Śivā’s lover is wandering. It is an illusion. He wanders along with a beautiful woman. He who causes illusion is attained by Ramā. He who is caused to wander is regarded as Bhṛṅga (Bee).
42. His conduct is confused on account of Locanā (one having beautiful eyes) with long tongue. She (?) follows that which is illusory and conducive to illusion. Mohana (the enchanter) follows Ratipriyā (one who is fond of sexual dalliance).
43. Mohaka (one who fascinates) (is accompanied) by Palāśākṣī (one whose eyes are like Butea frondosa flowers). Fascination is desirable in a housewife. Vikaṭeśa (Lord of the female deity Vikaṭā) is the upholder of delusion. He is increasing in size and is accompanied by Dharā.
44. Lord of inebriation is incomparable. Manmatha is accompanied by Malaya (the Southern breeze). He is the cause of intoxication. He is accompanied by Hlādinī (the deity of delighting power). He is (sexually) desirous. He has faces all round.
45. He is the leader with black bees ahead. He is a musician accompanied by Nandinī. He should be known as Gaṇaka (one who counts) when accompanied by Anāmā (Nameless one). He is regarded as a dancer in the company of Kālī.
46. When accompanied by Kālakarṇī (deity of misfortune) he indulges in playing and joking. When he is intoxicated he is regarded as Kandarpa. As the husband of Śyāmalā he is a dancer. He is sportive and engaged in amorous diversion when accompanied by his vehicle fish).
47. Coming into close contact with Unmattā (overpassionate woman) he rejoices increasing love and lust.
Thereafter, he shall perform the Nyāsa rite of Śrīkaṇṭha etc. along with meditation.
48-50. The disciple shall remember Ardhanārīśvara1 (lord Śiva half of whose body is a woman), whose halves are similar (in colour) to saffron and gold, half of whose form is the daughter of the mountain. Hara is the king in whose hands there are two nooses, rosary and (Mudrā) of granting whatever is desired. After meditating thus he should perform the Nyāsa rite of the desired object in the spots of Lipis (characters of the alphabet).
These shall be Varamūrtis (excellent lords (idols) viz.—Śrīkaṇṭhūti, Ananta, Sūkṣma, Trimūrti, Amareśvara, Urvīśa, Bhārabhūti, Atithīśa (? Tithīśa), Sthāṇuka, Hara, Caṇḍīśa, Bhautika, Sadyojāta, Anugraheśvara, Akrūra and Mahāsena.
51-54. Then Krodhīśa, Caṇḍīśa, Pañcāntaka, Śivottama, Ekarudra, Ekakūrma and Ekanetra along with Caturānana (four-faced Brahmā), Ajeśa, Śarva, Someśa, Hara, Lāṅgali, Dāruka, Ardhanārīśvara, Umākānta, Cāpāḍhya, Daṇḍin, Atri, Mīna, Meṣa, Lohitā, Śikhin, Khaḍgadaṇḍa, Dvidaṇḍa, Sumahākāla, Vyālin, Bhujaṅgeśa, Pinākin, Khaḍgeśa, Baka, Śveta, Abhra, Lakulin, Śiva and Saṃvartaka.962
55-57a. The following are Svaraśaktis1 (the presiding deities of vowels):—Pūrṇodarī, Virajā, Śālmalī, Lolākṣī, Vartulākṣī, Dīrghaghoṇā, Suḍīrghamukhī, Gomukhī, Dīrghajihvikā, Kuñjarī, Ūrdhvakeśā, Dvimukhī, Vikṛtānanā, Satyalīlā, and Kalāvidyā.
57b-61. The following are the Varṇaśaktis (Presiding deities of Varṇas or letters (i.e. consonants) viz.—Mahākāli, Sarasvatī, these two are endowed with all powers or are accompanied by all Śaktis viz. Gaurī, Trailokyavidyā, Mantrātmaśaktikā, Lambodarī, Bhūtamātā, Drāviṇī, Nāgarī, Khecarī, Mañjarī, Rūpiṇī, Vīriṇī, Koṭarā, Pūtanā, Bhadrā, Kālī, Yoginī, Śaṅkhiṇī, Garjiṇī, Kālarātri, Kūrdinī, Kapardinī, Vajrā, Jayā, Sumukheśvarī, Revatī, Mādhavī, Vāruṇī, Vāyavī, Rakṣāvadhāriṇī, Sahajā, Lakṣmī, Vyāpinī and Māyā.
62-63. The Raṅga (platform) should be made with the letters (colours) of Bālā mentioned twice before and the sixfold Nyāsa rites are to be performed for the achievement of identity with the deity. The disciple should at the outset place Vighneśa and others there along with meditation.
64-71a. They resemble the midday sun, they have elephant-faces and three eyes. They have in their hands the noose, goad, boon and freedom from fear (the last two in the form of Mudrās) and they are endowed with power. The following Gaṇeśas are the presiding deities of the fifty one letters in due order, viz.—Vighneśa, Vighnarāja, Vināyaka, Śivottama, Vighnakṛt, Vighnahantā, Vighnarāṭ, Gaṇanāyaka, Ekadanta, Dvidanta, Gajavaktra, Nirañjana, Kapardavān,963
Dīrghamukha, Śaṅkukarṇa, Vṛṣadhvaja, Gaṇanātha, Gajendrāsya, Śūrpakarṇa, Trilocana, Lambodara, Mahānāda, Caturmūrti, Sadāśiva, Āmoda, Durmada, Sumukha, Pramodaka, Ekapāda, Dvipāda, Śūra, Vīra, Sanmukha, God named Varada, Vakratuṇḍa, Dvidantaka, Senānī, Grāmaṇī, Matta, Mattarnūṣakavāhana, Jaṭin, Muṇḍin, Khaḍgin, Vareṇya, Vṛṣaketana, Bhakṣyapriya, Gaṇeśa, Meghanāda and Gaṇeśvara.
71b-76a. The following are their Śaktis:—Śrī, Hrī, Puṣṭi, Śānti, Tuṣṭi, Sarasvatī, Rati, Meḍhā, Kānti, Kāminī, Mohinī, Tīvrā, Jvālinī, Nandā, Suyaśas, Kāmarūpiṇī, Ugrā, Tejovatī, Satyā, Vighneśānī, Svarūpiṇī, Kāmārtā, Madajihvā, Vikaṭā, Ghūrṇitānanā, Bhūti, Bhūmi, Dviramyā,1 Āmārūpā (?), Makaradhvajā, Vikarṇabhrukuṭi, Lajjā, Dīrghaghoṇā, Dhanurdharī, Yāminī, Rātri, Candrakāntā, Śaśiprabhā, Lolākṣī, Capalā, Ṛjvī, Durbhagā, Subhagā, Śivā, Durgā, Guhapriyā, Kālī and Kālajihvā.
76b-78a. Thereafter, the disciple shall perform the Nyāsa rites of the planets2 with concentration and mental purity along with meditation. He shall remember the sun and other planets who have boons and freedom from fear depicted in their hands (by means of Mudrās) who are embraced by their Śaktis and who resemble saffron, milk, blood, jasmine, gold, conch, cloud, smoke and darkness (the traditional complexions assigned to planets).
78b-79. After positing the sun beneath the heart, the moon on the head and Mars on the eyes the devotee should perform the Nyāsa rite of Śukra in the heart, Budha (Mercury in the middle of the heart), Bṛhaspati on the neck, Śanaiścara (Saturn) in the navel, Rāhu in the mouth and Ketu on the pair of feet.964 965
80-84a. The Tārās (constellations) have the lustre of the blazing deadly fire but they have the Mudrās of bestowing boons and freedom from fear in their hands. The disciple shall place these constellations after meditating upon them, as adorned by all ornaments. They shall be placed in the forehead, in the pair of eyes, the pair of ears, in the pair of nostrils, in the neck, on the pair of shoulders, then on the elbows (Reading should be Kūrparayoḥ but then the metre goes wrong), on the wrists, on the breasts, in the navel, in the hips, on the thighs, on the knees, on the calves and on the pair of feet.
The Nyāsa rite of the ceremonious placing of Yoginīs1 should be performed by the pure disciple in the heart, in the navel, in the mystic Plexus called svādhiṣṭhāna cakra, in the middle of the eyebrow (the Ājñācakra) and on the head in due order. The disciple shall place the Varṇaśaktis (Śaktis of the letters of the alphabet) in the middle of the lotus, moon and pericarp as well as on the petals. He should place all on the tips of the petals of the lotus and on the head.
84b-89. The following are the Śaktis965 of the letters grouped in different classes. The following (?) sixteen Śaktis (are concerned with vowels, their names being with those very vowels except in certain cases). They are Amṛtā, Ānandinī, Indrāṇī, Īśānī, Umā, Ūrddhvakeśī, Ṛdviduṣī, Lṛkārikā, Ekapādātmikā, Aiśvaryakāriṇī, Auṣadhātmikā, Ambikā and Rakṣātmikā3.
The following twelve Śaktis should be known in the proper order. They are Kālikā, Khecarī, Gāyatrī, Ghaṇṭādhāriṇī, Nādātmikā, Cāmuṇḍā, Chatrikā, Jayā, Jhaṅkāriṇī, Saṃjñā, Ṭaṅkahastā and Ṭaṅkāriṇī.966 967 968
The following should be known as Dvayapannagā (Ten?) Śaktis, Ḍoṅkāriṇī, Ṭhaṅkāriṇī, Ṇāminī, Tāmasī, Ṭhaṅkāriṇī, Dayā, Dhātrī, Nādinī, Pārvatī and Phaṭkāriṇī.
90. The following six Śaktis are in the proper orders—1Bandhinī, Bhadrā, Majjā, Yaśasvinī, Ramā and Lāminī.
91. There are four Śaktis viz. Varadā, Śrī, Ṣanḍhā [Ṣaṇḍhā?] and Sarasvatī. Then there are two Śaktis viz. Hākinī and Kṣamā.
92. Thereafter, he should place Meṣa and other Rāśis2 (signs of the zodiac) beginning with right foot and ending with left foot in this order viz.—foot, penis stomach, heart, arm, head (All of the right side), head, hand, heart, stomach, penis and foot (all of the left side).
93-100. Then the disciple shall perform the Nyāsa rite for the following Pīṭhas3 (i.e. holy cities where Devī shrines are famous) and one more namely Cakra. These Nyāsas are performed in the mind (altogether fifty-one). They are Vārāṇasī, Kāmarūpa, Nepāl, Pauṇḍravardhana, Varasthira, Kānyakubja,969 970 971 972 973 974 975 976 977 978
Pūrṇaśaila, Arbuda, Āmrātakeśvara, Ekāmra, Trisrotas, Kāmakoṣṭhaka, Kailāsa, Bhṛgunagara, Kedāra, Candrapuṣkara, Śrīpīṭha, Ekavīra, Jālandhara, Mālava, Kulānna, Devikośa, Gokarṇa, Māruteśvara, Aṭṭahāsa, Viraja, Rājaveśman, Mahāpatha, Kolāpura, Kailāpura, Kāleśvara, Jayantikā, Ujjayinī, Citrā, Kṣīraka, Hastināpura, Uḍīra, Prayāga, Ṣaṣṭimāyāpura, Gaurīśa (?), Salaya, Śrīśaila, Maru, Girivara, Mahendragiri, Vāmanagiri, Hiraṇyapura, Ṃahālakṣmīpura, Purodyāna and Chāyākṣetra. These fifty-one are in the order of fifty-one letters. They shall be placed in the positions of letters.
101. He shall place others in the positions mentioned. They are united by the transit (conjunction?) of letters (?). The sixfold Nyāsa rite mentioned by Īśvara himself has been recounted by me.
102. After having thus performed the Nyāsa rite of the parts of the body, the disciple shall be Devatāvigraha (one who has attained the physical body of the deity). Thereafter, having performed six Nyāsas, the disciple should perform Śrīcakra-nyāsa.1
103. With Mantras beginning with Aṃśa and ending with Anantyamūrti he should perform the Vyāpaka (pervading) rite. He should place in the heart the Mantras for dedication to Mystical circle of Cakreśvarī (goddess of the mystic circle, i.e. Śrīcakra)
104-107. He shall place others viz. Gaṇapati and the rest in the positions mentioned. The left thigh is on a par with the right thigh. He shall place all of them in due order viz. Gaṇeśa, Kṣetrapāla, Yoginī and Baṭuka. At the outset Indra and others should be placed at the tips of the big toes of the feet, knee, side, shoulder, head, face and Mūlādhāra (the first mystic plexus in the body).
The ten Siddhis beginning with Aṇimā should be placed on the shoulder, hand, back, chest, tips of the toes, buttocks, arms, back, head and the feet.
108. The Siddhis are Aṇimā, Laghimā, Mahimā, Īśitva, Vaśitva, Prākāmya, Prāpti, Icchā, Rasa, and Mokṣa.
109-110. Thereafter, O Brāhmaṇa, the intelligent disciple should place the eight Mother-goddesses in due order on the head, to the left, left-knee, right knee, right shoulder and left shoulder.
111-116. Mothers are Brāhmī, Māheśvarī, Kaumārī Vaiṣṇavī, Vārāhī, Indrāṇī, Cāmuṇḍā, and Mahālakṣmī. These should be known in due order by the learned men. He shall place the eight deities of the Mudrās on these eight positions and place the remaining two cm the head and the foot.
Mudrās are:—Sarvasaṃkṣobhiṇī, Sarvavidrāviṇī, Sarvārthākarṣaṇī, Sarvavaśakāriṇī, Sarvapriyakāriṇī, Sarvamahāṅkuśī, Sarvakhecarī, Trikhaṇḍā, Sarvabījā, Sarvaprapūrikā and Yonimudrā. These should be known as Mudrās. The disciple shall place Cakreśvarī thereafter dedicating the Cakra (the mystic circle) that fascinates the three worlds and making it pervade his own physical form.
Thereafter, he shall place the sixteen Kalā and Nityā deities in due order.
117-122a. These deities are—Kāmākarṣaṇarūpā, Śabdākarṣaṇarūpiṇī, Ahaṃkārarūpiṇī, Buddhyākarṣaṇarūpiṇī, Sparś-
ākarṣaṇarūpā, Rūpākarṣaṇarūpiṇī, Rasākarṣaṇarūpā, Gandhākarṣaṇarūpiṇī, Cittākarṣaṇarūpā, Dhairyākarṣaṇarūpiṇī, Smṛtyākarṣaṇarūpā, Hṛdākarṣaṇarūpiṇī, Śraddhākarṣaṇarūpā, Ātmākarṣaṇarūpiṇī, Amṛtākarṣiṇī and Śarīrākarṣiṇī.
The places where they are to be allotted in the Nyāsa rite, are the right ear, back, shoulder, elbow, back of the palm of the right hand, the right buttocks, knee, calf and forepart of the right foot. Then in the reverse order as regards the left foot etc.
122b-123. After placing Cakreśī and after worshipping the Cakra, he should make it pervade his own physical form and then place the eight deities beginning with Anaṅgakusumā in the (right part of) the bone of the forehead, right clavicle, right thigh and right calf. In the left it is in reverse order:
124-125. Those eight deities are: Anaṅgakusumā, Anaṅgamekhalā, Anaṅgamadanā, Anaṅgamadanāturā, Anaṅgarekhā, Anaṅgavegā, Anaṅgāṅkuśā and Anaṅgādhāramālinī.
126. After placing Cakreśī, worshipping the Cakra and making it pervade his own physical form, he shall place the the Śakti-deities beginning with Sarvasaṃkṣobhiṇī.
127. He shall place them in forehead, cheek, root of the foot, knee, in the calf both above and below and in the case of the left side, in the reverse order.
128-131a. (The Śakti deities are) Sarvasaṃkṣobhiṇī, Sarvavidrāviṇī, Sarvākarṣaṇī, Śarvaprahlādinī, Sarvasammohinī, Sarvastambhinī, Sarvajṛmbhiṇī, Sarvavaśakāriṇī, Sarvarañjinī, Sarvonmādinī, Sarvārthasādhinī, Sarvāśāpūriṇī, Sarvamantramayī and Sarvadvandvakṣayaṅkarā.
131b-133a. After placing Cakreśī, worshipping the Cakra and making it pervade his own physical form, the disciple should perform the Vinyāsa rite of the ten deities beginning with Sarvasiddhipradā in the right nostril, at the root of teeth, right breast, (right) elbow and wrist. In the leftside it is in the reverse order.
133b-135. The deities are:—Sarvasiddhipradā, Sarvasampatpradā, Sarvapriyaṅkarā, Sarvamaṅgalakāriṇī, Sarvāgha-
mocinī, Sarvaduḥkhavimocinī, Sarvamṛtyupraśaminī, Sarvavighnavināśinī, Sarvāṅgasundarī and Sarvasaubhāgyadāyinī.
136-138. After placing Cakreśī and dedicating Cakra (If the reading is Samar[?]ya—“After worshipping the Cakra”) and having made it pervade (his own) physical form, the disciple should place Sarvajñā and other deities in the chest and the teeth.
These deities are: Sarvajñā, Sarvaśakti, Sarvajñānapradā, Sarvajñānamayī, Sarvavyādhivināśinī, Sarvādhārasvarūpā, Sarvapāpaharā, Sarvānandamayī, Sarvarakṣāsvarūpiṇī and Sarvepsitaphalapradā.
139-141. After placing Cakreśi, dedicaling the Cakra and making it pervade his own physical form, the intelligent disciple should place at the outset Vāmā and others and then Pakṣiṇī1 and others on the right side of the chin, neck, breast, navel and sides.
Those deities are Vāmā, Vinodinī, (v. l. Vimocanī) Vidyā, Vaśitā, Kāmikī, Kāmeśvarī, Parā, Mohinī, Vimalā, Aruṇā, Jayinī, Sarveśvarī and Kaulinī. These are their names mentioned by the wise.
142-143. After dedicating the Cakra and having made it pervade (his own) physical form, he should place Cakreśvarī in the heart after making a triangle. In the directions beginning with the East outside it, the intelligent disciple should place the four weapons. In the middle, in the corners beginning with South-east he should place the four Pīṭhas.
144-148. After making a circle in the middle he should place the sixteen Nityā deities viz.: Kāmeśvarī, Bhagamālinī, Nityaklinnā, Bheruṇḍinī, Vahnivāsinikā, Mahāvajreśvarī, (Śivā) Dūtī, Tvaritā, Kulasundarikā, Kulyā, Nīlapatākā, Vijayā, Nityamaṅgalā, Prabhāmālinī and Citrā. These should be placed in another triangle in the heart, beginning with the foot (i.e. Apex kept down-wards).979
149-151. Pramodinī the eternal goddess and goddess Tripurasundarī are on either side and the disciple shall place Devī Akhaṇḍajagadambikā in their middle.
After placing Cakreśvarī in the heart and making the Cakra raised up, he should show Mudrā named Yoni and perform Japa of Sarvānanda Mantra. Thus the Cakradevī of the mystical circle will become one’s own.1 980
VV. 8-17 give the line of transmission of the Bd.P. as follows: God Brahmā—sage Vasiṣṭha—Parāśara—Jātukarṇya—Dvaipāyana (Vyāsa)—Sūta Lomaharṣaṇa (Romaharṣaṇa), An important point to note is the missing link of Vāyu here. N.P. 109.35 states:
That is according to N.P. Jātukarṇya—Vayu or Prabhañjana—Vyāsa, is the proper Paramparā (line of oral transmission.). This lacuna is however indirectly supplied in V.36b below where the Windgod (Mātariśvan) is stated to be a narrator. Another point is the emphatic claim of the Purāṇa to a status equal to the Veda. And the third point is about the main object of the Purāṇa viz. to explain the real state or reality of the world (Loka-tattva, VV 1-8, 12 etc.).
Jātukarṇya or Jātūkarṇa was a self-controlled sage—a member of Yudhiṣṭhira’s Court (Mbh.Sabhā. 4.14). One wonders why the Mbh. and other Purāṇas do not furnish more details about him who taught this Purāṇa to Dvaipāyana Vyāsa, Secondly, Parāśara teaches this Purāṇa to Jātukarṇya and not to his own son Vyāsa.
Dvaipāyana—The son of Parāśara and Satyavatī, popularly known as Vyāsa (the arranger) due to his classification of the floating traditional Mantras into four Vedas. He was named Dvaipāyana as he was kept in an island in the Yamunā.
—Mbh. Ādi 63.86
In ṃe Pāli canon also, we are told that one of the eight ways of naming a person is his geographical residence.
Vyāsa seems to have taught this Purāṇa (presumably others also) to his five disciples but Jaimini, Sumantu, Vaiśampāyana and Pailava (Paila) took interest in the Veda, leaving the preservation of the Purāṇic Lore to Sūta Lomaharṣaṇa (Romaharṣaṇa), According to Vā.P. 1.16, he is called Romaharṣaṇa as he made the hair of his audience bristle by his eloquent narration.
This Purāṇa is (re-)narrated at Kurukṣetra where sages held a sacrificial session.
This Sūta is not a Brahmin. He is the Pratiloma offspring of a Kṣatriya father and a Brahmin mother vide Gaut.Dh.S. 4.15, Baudhāyana (1.9.9) and Smṛtis of Manu (10-11), Yājñavalkya (1.93). Hence this formality on his part. In V. 21, the term of greeting him is anāmaya and not kuśala used in the case of Brāhmaṇas. According to Gautama Dharma Sūtra (Gaut. Dh.S.) VV. 37-38, guests of Brāhmaṇa, Kṣatriya, Vaiśya castes should be respectively greeted with the words Kuśala, anāmaya and ārogya. Manu also (11.127) prescribes:
This is indicative of the title ‘Brahmāṇḍa Purāṇa’.
It means the Wind-god did not teach it to Dvaipāyana. Secondly the present text is a rehash of the Purāṇa narrated at Naimiṣaraṇya.
This is modern Nimsar at a distance of 20 miles from Sitapur and 45 miles to the NW. of Lucknow. The word Naimiṣa is derived from two different words (1) Nimiṣa ‘the twinkling of the eye’ and (2) Nemi—‘the felly of a wheel’. According to (1), this place came to be called Naimiṣa as Viṣṇu killed an army of Asuras within the twinkling of an eye at this place (vide Śrīdhara on Bh.P. 1.4 where he quotes V.R.P. as his authority). According to (2) which is accepted here in infra 1.1.2.8, god Brahmā, to ensure a sacred place for a sacrifice for sages created mentally a wheel which went on running till it reached the vicinity of the Gomatī river near which its felly broke down and it stopped. The sages who followed it to that place accepted it for their sacrificial session. This popular etymology from Nemi is endorsed by Vā.P. 1.2.8, Devī Bh.P. 1.2.28-32 where it adds that Kali cannot enter that place.
It was at this place that Rāma performed his horse-sacrifice (V.R. 7.91.15).
Although there was another Naimiṣāraṇya in Kurukṣetra (vide Chāndogya Upa. 1.2.13 and Kāṭhaka Saṃhitā 10.6) and although the Aryan expansion was from the West to the East, the Naimiṣāraṇya on the Gomatī appears to be the ‘birth-place’ of Purāṇas.
The five characteristics of a Purāṇa as found in V.37b and 38a (which should have formed one continuous verse as is found in other Purāṇas) are mentioned in AP. 1.14, BS.P. 1.2.4-5, BV.P.IV. 133.6, GP. 1.215.14, KP. 1.1.12, SK.P. VII.2.84 and VP. III.6.25. Amara Siṃha (5th Cent. A.D.) has recorded this verse in his Amara Kośa 1.6.5. Although these characteristics have been unanimously accepted as essential parts of the Purāṇas, “The Purāṇa Texts that have come down to us hardly conform to this definition” (The Hist. and Culture of the Indian People Vol. III P.292). If the original Purāṇa texts conformed to this description, the present texts of the Purāṇas must have been revised or mutilated during their transmission.
The Purāṇa-writers claim their priority in creation and hence superiority to the Vedas. That some tract of literature called Purāṇa existed at the time of the Atharva Veda is clear from AV. XI.7.24, XV. 1.6. but the tall claim of being heard by god Brahmā before he heard any śāstras before the creation of the Veda is historically hardly justifiable.
VV.42-44 treat briefly the evolution of the universe obviously on the basis of Sāṅkhya system. As the following topics are given as table of contents their special explanations will be given in their respective chapters.
1. The mountain system of the Purāṇas as recorded here is represented under the following names today:
(vi) Śveta—Nura Tau—Turkistan-Atbashi chain
(vii) Śṛṅgin or Śṛṅgavān—Kara Tau—Kirghiz-Ketman chain. (For details vide M.Ali—Geog. of the Purāṇas Ch. III)
The progressive contraction of Bhārata up to 1947 A.D. blinds us to the fact that a large part of what is Central Asia today was an integral part of the Bhārata of the Puranic world.
This verse=Vā.P. (Vayu Purāṇa) 1.111, but it reads Yajña-Pravartana. This is the proper reading and hence accepted, as Vajra-Pravartana is baseless and hence probably a misprint.
The text translated above: Śabdatvaṃ ca Pradhānāt tu Svāyambhuvam ṛte Manum is confusing. This verse—Vā.P. 1.112 which however gives a better reading:
Vā.P. 1.128 reads Brāhma-Śukrāt ‘from the semen of god Brahmā’.
begot from Vīriṇi—Vā.P. 1.131.
Vā.P. 1.133, reads: Marut-Prasāda.
To be amended as Ilā as in Vā.P. 1.141 as there is no person called Icchā in this context in the Purūṇas.
(Viṅkukṣi in Vā.P.)
Vā.P. 1.l41b-l42a reads: ‘The destruction of Dhundhu, Ikṣvāku and others ending with Bṛhadbala are described? Dhruva is not credited with destroying Bṛhadbalas, vide PE. (Puranic encyclopaedia on Dhruva & Bṛhadbala.)
This should be Kroṣṭu and not Krodha vide Vā.P. 1.144.
Vā.P. 1.146. (in identical verse) reads: Viṣṇor divyābhiśaṃsanam, “The divine eulogy of god Viṣṇu”.
Vā.P. 1.148 reads: “ekāntena”.
4. Vā.P. 1.151 (identical with this verse) reads: Twelve wonderful battles between gods and demons.
5. Vā.P. 1.152 reads: Varadānaugha-lubdhena “extremely desirous of getting boons”.
The corrupt text has resulted in this confused version. It should be as Vā.P. 1.153-154 reads:
“When the noble-souled Śukra was attached to Jayantī, the clever Bṛhaspati, assuming the form of Śukra, deluded Asuras for which act Śukra cursed Bṛhaspati.”
The story of the love-affair between Śukra and Jayantī and her subsequent marriage with him are mentioned in other Purāṇas vide PE p. 355, PCK p. 365.
The corresponding verse in Vā.P. 1.171 gives a better reading:
“Then he transcends three types of miseries and he is called formless and free from blemishes (pure)”.
Vā.P. 1.178a reads: Cīrṇā Skandena dhīmatā “It (The Veda?) was divided by the intelligent Lord Skanda for the sake of its continuity”.
A popular etymology of Naimiṣāraṇya side note 2 p. 8.
A village in the Himalayas near Badarikāśrama where Maru and Devāpi, the last kings of the Solar and Lunar races respectively performed penance to reappear again as kings of Ayodhyā and Hastinapur after Kalki.—De, p. 74.
1 satre emended as satram (as in Vā.P. 2.17, an identical verse).
This account of Pururavas’ death recorded here appears to be correct historically. Pururavas was a chief from trans-Himalayan region—Ilāvrta varṣa, the region round Mt. Mem bounded by Mt. Gandhamādana on the west and Mālyavān on the east. He established his kingdom at Pratiṣṭhāna (modern Jhusi near Allahabad) and founded the famous Lunar dynasty. His greed for wealth and his attempt to plunder the sacrificial session is recorded in the Mbh. Ādi. 75.20-23. As he came there a-hunting (and not with an army for conquest), it is more probable that he was overwhelmed by the sages and got killed in the scuffle. The sages’ curse and the bringing of fire from the heaven etc. described in the Mbh. is obviously a white-wash by its author as the episode concerned the founder of the Lunar dynasty to which Pāṇḍavas belonged. The sages wisely installed his son Āyus who, like a farsighted statesman trying to consolidate the newly-founded kingdom, extended his patronage to the sacrificial session. The Bd.P. version is supported by Vā.P.
The text: aurvaśeyais tatas tasyayuddhaṃ cakre nṛpo bhuvi, is syntactically not correct. Moreover Āyu, the son of Pururavas and Urvaśī who succeeded him is not known to have fought with the sages.
Vā.P. 2.23b (a corresponding verse reads:)
“Then they made his son bora of Urvaśī the king over the earth”.
For Pṛthvī vatsātma-mūrtayaḥ in this text, cp. Vā.P. 2.26 (a corresponding verse reads): (satram ārebhire kartuṃ) yathāvad dharma-bhūtaye “according to prescribed rites for the prosperity of Dharma”.
The reading of these stanzas in Vā.P. 2.27/29a.:
(28b—the same as 28b in Vā.P.)
(The sacrificial session) was attended by Vālakhilyas and other sages brilliant iike the sun, the fire and by auspicious (holy) multitudes of Pitṛs, Cāraṇas, as in the assembly of Indra).
Vā.P. 2.36 reads: Bhṛgvādyā ṛṣayo dhiyā: intelligent & self possessed sages like Bhṛgu & others.
Vā.P. 2.36 reads: Pṛṣṭhagamanam “who went after them”.
Vā.P. 2.41 reads: Vvūhāśrayāṇāṃ bhūtānāṃ—“Bhūtas (beings) who depend on the Vyūha (body)”.
vv. 36-48 show that this Purāṇa (Bd.P.) was formerly narrated by god Brahmā originally. His disciple, the Windgod recounted it to sages of Naimiṣāraṇya on the occasion of the Sattra of twelve years duration.
The text from verse 17-28 is corrupt and the corresponding text of the Vā.P. Ch. 4 has little in common with these verses and is of no help in interpretation. Hence reconstruction of emendations could not be hazarded. But Vā.P. 4.76b-79 bear some correspondence to Bd.P. 1.1.3.24-27. The Vā.P. verses may be summarised here as follows: “The Kṣetrajña called Brahmā who awoke in The egg of Prakṛti (Cosmic egg) is the first embodied being and he is called Puruṣa (one lying in the abode of the cosmic egg.) This god Brahmā, the first creator of Bhūtas (elements or beings) existed first. This four-faced Hiraṇya-garbha appeared at first in this (cosmic egg). Both at the time of creation and re-creation (after destruction), he is the Kṣetrajña called Brahmā.
Though this Purāṇa accepts the Sāṅkhya theory regarding the creation of the universe being due to the imbalance of the three Guṇas, the personification of the Guṇas in Brahmā (Rajas), Viṣṇu (Sattva) and Rudra (Tamas) is the puranic way of presentation for the understanding of the process by the masses.
Vā.P.?.23: From that (Pair of Brahmā & Buddhi) was born Kṣetrajña designated as Brahmā, full of tamas and unmanifestness.
2. The trinity of gods carrying out the functions of creation, sustenance and destruction of the universe but the three states of one and the same self-born deity.
Kamalapatrākṣa should be emended as Kamalapatrābha as in Vā.P. 5.31b, as it is the description of the complexions of three deities.
The author of Bd.P. seems to be fond of giving popular etymologies. The etymologies of Triguṇa, Caturvyūha, Ātmā, Ṛṣi, Viṣṇu, Nārāyaṇa etc. are interesting. Some of these are however grammatically correct e.g., Viṣṇu—viś—‘to pervade’, ṛṣi—ṛ ‘to go’.
VV.8-11 remind of Tait. Brāhmaṇa 1.2.1.3 which states
Purāṇas elaborated this statement in the full-fledged description of the Boar-incarnation of Viṣṇu. Vide Bh. P. III.13 17-33, Mt.P. Chs. 246-248; VP.I.4. 1-52, Mbh. Sabhā 37.29 ff. and Bd. P. infra Ch. 8. 1-10.
2 adhṛṣyam ‘unassailable’ in Vā.P.6. 11.
This poetic description of the Divine Boar in Yajña terminology is so beautiful that not only Purāṇa-writers but writers on Smṛti works, Tantra works and even Śaṅkara adopted it. For example, vide Vā.P. Ch. 6 (a number of verses identical with Bd.P.) Bm P. 213.33-42; Bh.P. III.13 34-39, Viṣṇu Smṛti 1.3-12; Śaṅkara on Viṣṇu-sahasra-nāma verse 118 on Yajñāṅga.
Though it is a self-explanatory translation some expressions are explained briefly.
Mt.P. 247.68 reads differently.
A Vedic concept. Agni (fire) is the tongue of gods with which they eat the food (offered in sacrifices), cf. ṚV. IV.57.1.
It is difficult to understand why the velocity of the Divine Boar is compared to the Havya and Kavya rites meant for gods and Pitṛs. Probably Agnihotra and Śrāddha and their association with the sacrifice may be the reason.
Vā.P. 6.21. gives a better reading viz. mahā-sattra-mayo: Mahā-sattra is a long (and great) Soma-sacrifice continuing for 13 to 100 days. Varāha has assumed the form of a great Soma sacrifice.
The Mt.P. and Śaṅkara read upākarmoṣṭharucakah: Whose pendant lower-life was upākarma (recitation of the Vedas). Can we take ruci for rucaka?
The whorls of hair on the front of horse’s chest is regarded as ornamental. The same on the chest of the boar would be beutifying.
The Pravargya ceremony is introductory to the Soma sacrifice. In this, fresh milk is poured into a heated vessels called Mahāvīra or Gharma, or into boiling ghee (MW.P. 693.ii). The vapour-fumes coiling up from the gharma is imagined as circular whorls of the Boar’s hair.
Day and night represent the Sun and the Moon. They are the two eyes of this Divine Boar.
It is the length of the Sāma song sung by the Udgātṛ which resembles the long entrail of the animal.
This is obscure. The reading in Viṣṇu Smr. (1.6) is Vedyantarātmā. It means the Vedi, the altar of the sacrifice was the heart of the Boar.
The Puranic belief about the new creation of the universe at the beginning of a new Kalpa is that, despite thee annihilation of the universe at the end of every Kalpa, god Brahmā re-creates the universe on the same model of the former universe. It is succinctly stated as
This is the translation of Pradhāna-samakāle in the Text. The unfoldment of the five Parvans of Avidyā simultaneously with the Sāṅkhya principle called Pradhāna is confusing. Vā-P. 6.36 gives a better reading viz. Pradhyāna-sama-kālam “simultaneously with i.e. while he was meditating, there manifested Avidyā of five knots or Parvans";”.
The five joints (Parvans) of Avidyā are enumerated in 31b viz. Tanias, Moha, Mahā-moha, Tāmisra and Andha-tāmisra. These are rendered as ignorance, delusion, desire of enjoyment, anger and fear of death. vide Com. on VP. I.5.5). The concept called Avidyā is very complex. With Yoga, it means “undifferentiated consciousness” (J.H. Woods); Vedanta equates it with Māyā. Here the cosmic aspect of Avidyā is implied.
1 For Bd.P.—bīja-kumbha-latā-vṛtaḥ
(translated here) Vā.P. 6.37b leads: dīpaḥ kumbhavad āvṛtaḥ
“just as a lamp lighted in a pitcher cannot emit light outside due to the opaque wall-like cover of the pitcher. This simile in Vā.P. is the traditional and more appropriate one here. For more discussion vide note 2 on P.57 of the translation of KP (MLBD.)
This ‘meditated’ (Vaikṛta) creation by Avidyā was characterised by ignorance as it included immobiles (Nāga)—Iike mountains, trees. Hence it is also called Mukhya. As verse 55 below explains Mukhya means Sthāvara (immobile).
vv. 36-40 describe the second type and stage of “meditated” creation viz. Tìryak-srotas. It is not that the creatures in this creation always move in oblique direction. But, as verse 56 below and VP. 1.5.9-11 and 22a explain, it includes birds and beasts which are by nature mostly ignorant and hence taking to wrong-ways and egotistic. This is the second stage in volution after the immobile one.
4 Vā.P.6.43a reads: utpatha-grāhiṇaḥ ‘taking to wrong ways’—a better reading.
The text reads aṣṭāviṃśad-vidhātmikāḥ and the reading is supported by Vā.P. 6.44. But VP. 1.5.11a reads: aṣṭāviṃśad-vadhātmikāḥ.
The reading is worth noting as the verses concerning the creation in VP.1.5, Vā.P.6 and Bd.P. text under translation are common and the word Vadha in aṣṭāvimśad-vadhātmakaḥ in VP. is a technical term in Sāṃhya. It means ‘weakness.’ Īśvara Kṛṣṇa’s Sāṅkhya-Kārikā enumerates them as follows:
VV.46b-50 describe the fourth creation called arvāksrotas—down-currented i.e. who function on the earth below the heavenly region. It is called Manuṣyasarga in verse 49 and in VP.1.5.23.
There seems to be confusion in the present text. Here Bhūtādi or Bhūta-sarga is called the sixth Vaikṛta Creation, But in. the recapitulatory verses below (VV.52b-58) Bhūtasarga is given as the Second Prākṛta Creation (V.54a) and Vaikṛta sargas are stated to be five in number
The text is defective and hence the translation is confused. The corresponding verse in Vā.P.6.
“The three Prākṛta creations were brought about without planning or pre-meditation (abuddhi-pūrvakāḥ). But the six creations of god Brahmā came out pre-planned (with previous meditation).
tuṣṭi ‘contentment’ in Vā.P.6.69.
Saṃkalpa and Dharma born before all.
Dharma, Saṃkalpa, Rudra and nine sages=12.
If the reading is pūrvotpannau ‘They were born before’.
This is the inexorable Law of Karman. Even after Kalpānta, the Karma follows its doer immediately after the new creation of the world.
The word Prakāśa is inapplicable to Bhūtas. The reading: mahābhūta-praśākha ‘The tree has big branches in the form of Mahābhūtas’ in the Vā.P. is better.
This is called Anugraha creation as it is caused or created through the favour of Avyakta or Prakṛti as noted in V. 100 above (tasya=avyaktasya anugrahe sthitaḥ)
As noted above three are Prākṛta sargas and six are Vaikṛta ones. This makes the total of nine creations.
An echo from the Puruṣa Sūkta (ṚV.X.90)
Obviously some lines are missing from the text.
Description of the end of a Kalpa.
Bd.P. interestingly traces ambhas ‘water’ to bhā—‘to shine.’ It is merely a popular etymology.
MW. does not give a word like Apatanu or Upatanu.
Description of Manvantaras is one of the main characteristics of a Purāṇa. We have a description of these Manvantaras in Bh.P. VIII.1.1-29. KP.I.51, NP.I.40-17-37, VP.III. 1.1-9 and others. But this chapter like Vā.P. 7 describes the Kalpas and the interim period joining the Kalpas. A number of verses are common to Vā.P.7 and this chapter.
Vā.P.8.33b reads: Prasaṃgamāt—‘due to their close contact (with Brahmā)’.
They remain (bound) in their separateness produced (retained) at that time.
2 Śiṣyāḥ in Bd.P. is probably a misprint for Śiṣṭāḥ ‘remaining ones’ (found in Vā.P. in corres. verse 8.43b).As this is description of the Kalpānta, Śiṣṭa is a better reading.
VV. 43-60. This description of the Kalpa-dāha and the end of the universe is a verbatim repetition of VV.121-138 of the last chapter. The popular etymologies of ambhas, salila, Nara or Nāra all meaning ‘water’ and the derivation of Nārāyaṇa have been noted there.
Yonyā tayā hyanirmuktāḥ ‘freed from that species’ in Vā.P.7.49 is a better reading.
apravṛtteṣu (Vā.P.7.52a) ‘when all the people, residents of the three worlds are extinct’. This reading is more suitable in the context than upapanneṣu of the Bd.P. here.
Cf. Puruṣa Sūkta (ṚV.X.90). The Vedic concept regarding Virāj, Hiraṇya-garbha. here identified with Brahmā or Puruṣa of the Puruṣasūkta are the different stages in the evolution. That Puruṣa is credited with three guṇas for the creation, sustenance and destruction of the universe.
The concept of Saptarṣis (seven sages) ursa major is astronomical in the Vedic period. Varāhamihira in Bṛhat-saṃhitā also treats them from astronomical point. In the Mbh. and the Purāṇas, their status as “mind-born sons” of Brahmā becomes prominent. But their survival after deluges as stated here, hints at their original astronomical aspect.
This verse is obscure. The correspondence V. in Vā.P.8.83 reads:
A correct etymology.
Definition of Kalpa; cf. Vā.p.7.77.
VV. 96-101 give the units of measurements of distance as follows.
Aṅgua=Finger-breadth.
10 Aṅgula = Pradeśa,
12 Aṅgulas = Vitasti,
21 Aṅgulas = Ratni,
24 Aṅgulas = Hasta,
Ratnis or
42 Aṅgulas = Kikṣu,
Hastas = Dhanus or Daṇḍa (?),
2000 Dhanus = Gavyuti,
7000 Dhanus = Yojana.
1. jaṅghā-patha is probably a ‘misprint’ for “ghaṇṭā-patha” ‘a bell-road’ i.e. the chief road through a village or a highway. Pada= 15 fingers’ breadth.
2. Vṛtti-mārga in Vā.P.8.121.
3.VV.117-121 refer to construction of buildings. It is interesting to note that the Śāla tree played an important part in ancient ideas of housing.
4.Popular but important etymology of Śālā ‘an apartment or dwelling’.
Etymology of Prāsāda ‘a palace’.
VV 128ff show the prevalence of food-gathering economy in the Tretā yuga. The evolution of four Varṇas is another sociological feature of this Yuga.
Vā.P.8.141 reads: sma teṣu vai for Bd.P. text here: smṛteṣu vai. As
the question of memory or smṛti text does not arise here Vā.P. reading is better,
This is the Puranic presentation of the ancient Vedic concept of milking the Virāj cow recorded in AV.VIII. Sūkta 10, Purāṇa-writers used this motif later with god Brahmā, king Pṛthu etc. as the milker. Funnily enough Mt.P. 10.25 makes Vararuci as the milker and the science of Dramaturgy (Nāṭya-Veda) as the milk.
Here god Brahmā milked seeds of medicinal herbs and plants. Men gathered food from them for their livelihood.
Vā.P.8.152a reads:
“ādhakyaś caṇakaś caiva” which means:
“The pulse cajanus Indicus spreng as well as chick Peas.
a misprint for (tathā markaṭāś ca ye). Cf. Vā.P.8.154 as MW. gives no word like tāmātīrkāṭaka. markaṭaka is a species of grain.
Vā.P.8.149 reads: puṣpaiḥ for puṣṭāḥ.
VV.151ff described the transition from food-gathering economy to the food-growing one by the introduction of Agriculture. This stage crystalized the four-fold classification of the society with their specific duties (vide VV 161-165 below).
Vā.P.8.162a gives a better reading:
“So long all those who worship or respect and obey those Kṣatriyas, they are free from fear”.
VV.169-189 describe the duties of the four Āśramas or stages in life.
Cf, teṣām gṛhastho yonir aprajanatvād ilareṣām—Gaut.Dh.S. 111.3.
Probably a misprint for amuṣmin.
Vā.P.8.209 reads:
“for the control of the subjects, it is reported that he created himself”.
A noteworthy derivation of asura as contrasted with the usual a + sura.
Correct etymology—div—means both ‘to play’ and ‘to shine’.
Puranic etymology of rākṣasa and Yakṣa.
Another derivation of Vyāla—vāla and ahi—hi—generally ahi is derived as follows: a—han—in sa ca ḍit āṅo hrasvaśca—Apte Sk. Hindi Koṣa P.134.
VV. 37-41 describe the creation of various tribes of demi-gods and gives popular etymologies of Piśāca and Gandharva.
The text sūryācandramasau ghanāḥ is obscure. Vā.P. (in an identical verse reads, .sūryācandramasoradhaḥ ‘below the Sun and the moon!’
Strangely enough the Purāṇa includes the human species among; domesticated animals.
VV. 50-53 give the creation of Vedic literature, Vedic metres and special sacrifices from the mouths or faces of Brahmā.
As noted above this Purāṇa emphasizes the law of Karman. The end of a Kalpa does not destroy the Karma of an individual.
If the reading Indriyārtheṣu is adopted the meaning is “and their allotment to different physical bodies and the objects of the various sense organs.”
Apparently the view (aniścitatāvāda) of Sañjaya Belaṭṭhi Putta in Sāmañña-phala-sutta—Dīgha Nikāya p. 51 (Nalanda Ed.): when asked about the existence of the other world he states:
But I think the Purāṇa probably voices the view of Syādvāda.
Tryambaka means ‘one having three eyes’ and is an epithet of Śiva. Here it is identified with Puroḍāśa.
Cf. Manu 1.32.
Cf. Manu 1.35 also VP.I.8.4-6.
The Sāṅkhya pair of Prakṛti and Puruṣa are represented here as Śatarūpā and Manu. The terms Vairāja, Puruṣa, Manu (and Samrāṭ) are used as synonyms.
VV. 58-67 personify virtues and vices and state their parentage. Out of these VV.63-68 describe the Tāmasa creation.
VV. 68-80 describe the Raudrī Sṛṣṭi (creation by Rudra) and he was asked by Brahmā to stop creation as he was procreating immortal progeny and Rudra complied.
Derivation of Sthāṇu.
This chapter deals with the eight forms of god Śiva—a popular conception in Purāṇas and classical literature. It is an amplification of a similar concept in Śatapatha Brāhmaṇa as noted below. This chapter is textually very close to Vā.p. Chapter 27.
This name signifies identification of Rudra and Fire.
VV. 5ff. This episode of crying for a name and god Brahma’s assigning eight names is a reproduction of the same in Śatapatha Brāhmaṇa (ŚB. 6.1.3.1-18). It is from this concept in ŚB that Bd.P. (and other Purāṇas such as Vā.P., LP) developed the Aṣṭa-mūrti conception of Rudra. See the next note.
This Puranic speculation turned out to be a scientific truth.
This etymology of ‘Bhava’ is confirmed in Vā.P.
This has a reference to Ṛ.v.VI.16.13 where Agni is said to have been churned out of Puṣkara. According to ŚBr.VI.4.2.2. Puṣkara=Waters (Āpo vai Puṣkaram). ŚBr.VII.4.1.13 explains that when Indra got frightened after slaying Vṛtra, he resorted to waters which created a city (Pur) for him and hene came to be known as Puṣkara (asmai puram akurvaṃs tasmāt puṣkaram ha vai tat puṣkaram ācakṣate parokṣam).
It is probably the same as Dakṣiṇāgni.
kṛtttike cāriṇī dhiṣṇī—the fireplace movable in a carriage (Kṛttikā). The idea is obscure. The Vā.P. 29.16a. reads differently as follows:
This is a wrong reading as ‘savya’ and ‘apasavya’ are no fires at all. ‘Sabhya’ and ‘āvasathya’ are the names of the fire. Vā.P.29.12 correctly reads:
This is a poetic way of describing the spread of the Vedic Yajña-cult. This portable fire was carried from the Sītā (The Oxus—V.S. Agrawala; the Jaxartes—N. L. De) in the Central Asia down to the Kāverī in the South India. Modern political maps of India blind us to the vast geographical area which was India to the Purāṇa-writers. It was on the Sītā that Nārada met his brothers Sanatkumāra etc. and where probably the N.P. was presumed to have been narrated.
For the ancient names of the rivers hereof modern names are given in brackets: Vitastā (The Jhelum), Candrabhāgā (The Chinab), Irāvatī (The Ravi), Vipāśā (The Bias), Kauśikī (The Kosī), Śatadru (The Sutlej), Sītā (the Oxus or the Jaxartes or the Tarim—Yarkand), Hrādinī or Hlādinī (The Brahmaputra?), Pāvani (The Ghaggar?).
The list of rivers shows that the spread of the Yajña-cult covered parts of Central Asia, the Panjab and Kashmir, the Uttar Pradesh (and probably Bihar), the Madhya Pradesh, Maharashtra and part of Southern Karnatak.
‘The sons of the rivers’ is obviously the riperian population which followed the Yajña cult.
The Purāṇa classifies Dhiṣṇya fires into Viharaṇīyas and Upastheyas. The translation gives only the literal interpretations of the terms. The Dhiṣṇya was a side-altar of a heap of earth covered with sand. On that altar fire was placed. In the Soma-sacrifice, these fires were placed between the altar (Vedī) of the Śrauta Yajña and the Uttara Vedi meant for the Soma sacrifice. The designation Upastheya is given to those fires as they were to be approached at their fixed place in the Uttara-Vedi. The Viharaṇīya fires are so called as they could be taken to any spot considered necessary on the day of the Yajña.
For anuddeśya nivāsyānām here cf. Vā.P.29.19a. anirdeśyānyavācyānām, ‘undefinable or indescribable’.
The printed text shows some confusion, verse 21A should be followed by 22a after which 21b should be taken. The translation is of the rearranged lines.
Vā.P.29.20 atra dṛśyate, ‘is seen here’.
In Vā.P.29.22 viśvasyāyasamudra seems to be the name of the fire.
It is not known why there should be a different list of such fires as this list differs from that in Mt.P.
Vā.P.28a—brahma-sthāne sa ucyate.
“is spoken of as being in the abode of Brahmā”.
VV.34-38 give the list of Pāvaka’s sons. But actually they are given here in the genealogical order as follows:
Pāvaka—Hṛcchaya—Mṛtyumān (Manyumān)—Saṃvartaka (Vaḍavānala)—Saharakṣa—kṣāma—Kravyādagni.
The fires under group of Śuci are given in a genealogical order as follows:
Śuci or Āyus, Mahiṣa, Sahasa, Aḍbhuta, Vividhi, Arka—nine sons of Arka as enumerated in V.43.
VV. 16-18 detail the units of time.
This explains why Ṛtus (Seasons) are regarded as Pitṛs (manes).
There is a difference of opinion among the Purāṇas about the names of the daughters of these Pitṛs. Such differences are reconciled by presuming that the events in Purāṇas refer to different Kalpas or Manvantaras.
This and a number of verses from this chapter are found in Vā.P. chapter 31
Dakṣa, in the 2nd incarnation, was a descendant of Pitṛ-gods (vide V.40 above). Hence the story of Dakṣa and the destruction of his sacrifice by Śiva is inserted here.
From this verse, the section of the race of gods (Deva-vaṃśa) begins.
Vā.P.31.5 reads chandogāḥ ‘Chanters of the Sāma-veda’.
The author regards the first Manu (Svāyambhuva) and the present Manu (Vaivasvata) as more important and gives so to say a comparative statement between the events etc. in these two Manvantara.
This is a new section dealing with the nature of Kāla (Time). Cf. Vā.P.31.22 ff.
VV.111-112 describe the person of Kāla, while V.113 gives the five divisions of Kāla (time) viz. the day, the fortnight, the month, the season and the Āyana.
Kāla is now identified with Yuga. It is comprised of five years which are named as (1) Saṃvatsara, (2) Parivatsara, (3) Iḍvatsara, (4) Anuvatsara and (5) Vatsara. The following verses describe the “principle” as to how and why (1) Kratu-Agni, (2) The Sun-god, (3) Soma or the Moon-god with Pitṛs, (4) The Wind-god and (5) Rudra should be associated with these five years.
This is a repetition of the explanation of the identification of Tryambaka and the three Kapālas (pot-sherds) on which Puroḍāśa is offered.
This is the main thesis of the Purāṇa. This chapter deals with Puranic cosmography. It associates the names of continents (dvīpas) with the descendants of Svāyambhuva Manu. For similar description vide A.P.107, KP.I.40 Bh. P.V 16.1-26, Mt.P.112, 121, 122.
VV.18-22. The seven sub-divisions of Śākadvīpa are named after the seven sons of Havya.
VV.22-26 enumerate seven sub-divisions of Krauñcadvīpa which are named after the seven sons of Dyutimān.
VV.27-30. The seven sub-divisions of Kuśadvīpa are named after the seven sons of Jyotiṣmān, king of Kuśadvīpa.
The seven sons of Vapuṣmān mentioned in the next verse have given their names to the Varṣas or sub-continents they headed.
VV.36-40 enumerate seven sons of king Medhātithi, who became kings of seven Varṣas—sub-continents—which were named after their founder-kings.
VV.41-43 describe the common features of the five continents from Plakṣa to Śākadvīpa.
VV.45-52 enumerate the sub-continents in Jambūdvipa. For the identification of mountains vide Ch. 1 Footnotes on pp. 11, 12.
He is regarded as the first Tīrthaṅkara by Jains. He is mentioned in the Bh.P. V.Chs. 4, 5 and in VP. II.1-28.
Jaina tradition supports this theory regarding the name of Bhāratavarṣa.
Vā.P.34.1b reads: Pṛthivyāyāma-vistarau. It is better than Bel.P.’s Pṛthivyodadhivistaram. Hence Vā.P. reading accepted.
* After verse 14 there read verse Xo.28 which tells: the six mountains are Nila, Niṣadha, Śveta, Hemakūṭa, -Hiinavān and Śṛṅgavān.
The Varṣa-parvatas are the mountains (mountain-chains) which ■divide one Varṣa (sub-continent) from another. Thus they may be regarded as boundary mountains. The names and other characteristics are described in the following verses. Their geographical location is given in supra Ch.l Footnotes on pp. 11, 12.
There is a consensus among Purāṇas like K.P., Mt.P., Mk.P., Vā.P., and Bd.P. about the shape and size of Meru. M. Ali points out that ancient Persians, Greeks, Chinese, Jews, and Arabs repeat the traditional ṇodality of Meru. After discussing the problem, he comes to the conclusion that Mt. Meru is identical with the Pamirs, in central Asia.
His diagrammatic representation of the Jambūdvīpa and its cross-section (Fig.4) on p.65 of Geog. of the Purāṇas is interesting.
This Purāṇa supports the Sapta-dvīpī (seven-continent) theory about the earth. The distribution of the continents may be represented as under.
North:
(Uttara) Kuru Varṣa
Śṛṅgavān Mt.
Hiraṇmaya Varṣa
Śveta Mt.
Ramyaka Varṣa
Nīla Mt.
Ilāvṛta Varṣa
Meru Mt.
Ilāvṛta Varṣa
Niṣadha Mt.
Hari Varṣa
Hemakūṭa Mt.
Kimpuruṣa Varṣa
Himavān (Himalaya) Mt.
South
Bharata or Haimavata Varṣa
Does the bowlike formation of these Varṣas suggest the spherical shape of the earth?
Called Veyaddha in Jain (Ardha Māgadhī) canon.
Purāṇas give different locations of Gandhamādana and Mālyavān. So do modern scholars, as the names of extra-Indian mountains were adopted by the Indo-Aryans as they penetrated deep in the Indian Peninsula. Thus Mālyavān due to its association with Gandhamādana and Meru should be identified with the Sarikol range, as Gandhamādana was the northern ridge of the great Hindukush arch with its northern extension, the Khwaja Mahammad. The southern ridge of Híndukush is Niṣadha which merged into Northern Karakorum and Kunlun (M. Ali.—Geog. of Purāṇas, pp. 58-59).
This appears to be the four-continent (Catur-dvīpī) theory about the earth where the distribution of Varṣas is as follows:
(Uttara)—Kuru
Bhārata
This seems to be modem China.
Identified with ancient Sogdiana as the description tallies with the land, plant-life and people of those times, M.Ali—Ibid. pp. 83-84.
Hairaṇvata Varṣa is closely associated with the river Hairaṇvatī (mod. Zarafshan) both forms of the name of the river mean ‘The scatterer of gold’. In that case it must be presumed to be adjacent to Sogdiana—M.Ali. ibid. pp. 84,85.
Kuru or Uttarakuru: This region as described here and in other Purāṇas includes the basin of rivers—The Irtysh, the Ob, the Tobol, in other words “Western Siberian Regions” M.Ali—Op. Cit. pp. 84, 85.
As M.Ali points out the main tree which is supposed to feed the population indicates the peculiar climate prevailing there.
This topic is discussed in details in other Purānas also e.g. AP.118, VP.II.3, Vā.P. 45.68-137.
This is a new definition of Bhārata attributing the credit to Manu who is called Bharata, as he maintained the subjects. This supersedes the old tradition which attributed this name to Bharata the son of Nābhi. Cf. Mt.P.114.5-6.
This is claimed as the special feature of India. Due to this special importance, Bharata is called Karmabhūmi, cf. Bm.P.27.2, Mk.P.55.21-22, Mt.P.l 14.6-7 also Siddhānta Śiromaṇi III.4.
Cf. MK.P. 57.5, Mt.P.l 13.7-9. This is a new definition which includes what is known as “greater Bhārata” today. It indicates the period when Hindu culture was assimilated by countries in the south and south-east Asia. V.S. Agrawala identifies some of the divisions of Bhārata as follows:
Indra-dvīpa= Indradyumna or Andamans
Nāgadvīpa=Nicobars (Nakkavara in Cola inscriptions)
Tāmraparṇī=Ceylon
Varuṇa-dvīpa—Borneo
Kaseruman=Malaya-dvīpa.
It is suggested that Gabhastimān and Saumya may be identified with Java and Sumatra (Mt.P.—a study, pp. 191-193). For the different opinions of scholars on the above identifications vide M. Ali: Geog. of Purāṇas, pp. 126-127. M. Ali contradicts the claim of Agrawala, Majumdar and others regarding the inclusion of countries in south East Asia in Bhāratavarṣa (Ibid. pp. 128-130). M. Ali identifies them as follows:
Tāmravarṇa= Indian peninsula south of the Kāverī.
Kaserumat=The coastal plain between the deltas of Godāvarī and Mahānadī.
Gabhastimān=The hilly belt between the Narmadā and Godāvarī
Saumya=The coastal belt west of the Indus.
Gandharva=The trans-Indus region.
Varuṇa=The Western coast of India.
But these are mere speculations of scholars.
Out of the seven mountain ranges mentioned here the Mahendra, Malaya, Sahya ranges arc well-known. The Vindhya of the Purāṇas included the Satpurā range south of the Narmadā, (he Mahādeo Hills, the Hazaribagh Range and the Rājamahal Hills. Śuktimān, according to De (p. 196) is the portion of the Vindhya-range joining Pāriyātra and Ṛkṣa mountains including the hills of Gondwana and Chhota Nagpur. But M. Ali. in the topographical Map of Bhārata, shows it as a ring of ranges encircling the Mahānadī basin, very nearly coinciding the present Mahākosala (Purāṇic Dakṣiṇa Kosala) region.
The Pāriyātra mountain is the ring of ranges north of the Narmadā, nearly encircling the catchment areas of the Chambal and the Betwā and thus corresponds with the Aravallis and (modern) Western Vindhya.
The Ṛkṣa mountain represents the modern Vindhya from the source of the Sonar to the eastern ranges marking the catchment area of the river Son. (M. Ali. Op. Cit., pp. 112-113.)
Some of these mountains are identified as follows:
Mandara—A portion of the Himalayas to the east of Sumeru in Garhwal. The hill in the Banka sub-division of Bihar is, however, popularly believed as Mandara (De, pp. 124-125).
Vaihāra (?)
Dardura =The Nilgiri hills (De, p. 53)
Kolāhala =The Brahma-yoni hill in Gayā (De, p. 101)
Maināka =The Sewalik range from the Gaṅgā to the Bias (De, p. 121)
Vaidyuta =The Gurla range, south of lake Manasasarovar; the Śarayū is said to rise in this mountain (De, p. 16)
Vātandhama (?)
Kṛṣṇagiri =The Karakorum mountain, Mus-tagh (De, p.104)
Godhana =Garatha Hills in Bāṇa’s Harṣa-carita VI (De, p. 70)
Puṣpagiri = The part of the Malaya range, the source of the Kṛtamālā or Vaiga (De, p.164).
Ujjayanta=Mt. Girnar (De, p. 211)
Raivataka=Mt. Girnar near Junagarh in Gujarat.
Śrīparvata=The famous hill in Eastern ghat in Kurnool Dist. Andhra Pradesh. Citrakūṭa—Kāmptānāth girí in Bundelkhand, Madhya Pradesh (De, p.50)
The ranges of mountains described in note 1 p. 152 above are watersheds which bound wholly or partly the catchment areas of important rivers in India. Here is a list of rivers rising from the Himalayas. The modem names of the rivers are given in brackets:
The Śatadru (Sutlej), the Candrabhāgā (Chenab), the Irāvatī (Ravi), the Vitastā (Jhelum), the Vipāśā (Beas), the Devika (Deeg-a tributary of the Ravi), the Kuhu (Kabul), The Dhūtapāpā (Śāradā, with its head streams), the Budbudā (misprint for Bāhudā-Rapti), the Dṛṣadvatī (Chitang, a tributary of the Ghaggar), the Kauśikī (Kosi) with its three headwaters.
The Tridiva (?), the Niṣṭhīvī (?)
The Cakṣurlohitā (Brahmaputra?)—M. Ali. Op. Cit. pp.114-115.
The modern names of the rivers are bracketed:
The Vedasmṛti (Banās), Vedavatī (Berach), Vṛtraghnī (Banganga-Utangaṇ). These were the big, perennial rivers of ancient Matsya-desha (now a part of M.P.) The Varṇāśā. is VV. Banas which flows west of Aravallis, the Nandanā (Sabarmatī), the Sadānīrā (Sarasvatī), the Mahānadī, the Pāśā (If Pārā=Pārbatī), the Carmaṇvatī (Chambal), the Nūpā, (Gambhīra), the Vidiśā (Bes), the Vetravatī (Betwā), the Kṣiprā (Śiprā); the Anantī (should be Avantī. It rises near Mhow) M. Ali. Op. Cit. pp. 116-117)
Most of these rivers continue the same old names though some of them are modified e.g. The Bhīmarathī (Bhīmā), Kṛṣṇaveṇā (Kṛṣṇā), the Vañjulā (Mañjirā), the Suprayogā (Vedavatī. Its original name signifies easiness to bathe), the Bāhyā (Varadā, The AP. correctly reads it as Varada).
Modern names [of] these rivers are bracketed: the Kṛtamālā (Vaigai), the Tāmraparṇī, the Puṣpajāti (or Puṣpajā=Pambiar), the Utpalavatī (Periyar).—M. Ali—Op. Cit. pp. 122-23.
The modern names of these rivers are given in brackets:
The Trisamā (Ghoda-hada, Bhagava, Pataṇaa—ṃese three headwaters of the Ṛṣikulyā have this collective name)
Ṛṣikulyā (repeated under rivers from Śuktimān), the Vañjulā (?), the Tridivā (collective name for Vegavatī, Nāgavatī and Suvarṇamukhī—the three headwaters of the Lāṅgūlinī).
The Langulini (Lānguliā)—M. Ali—Op. Cit. p. 24.
The modern names are given in brackets:
The Ṛṣikulyā (the same as mentioned above).
The Kumārī (Suktel, joins the Mahānadī near Sonpur, Orissa), The Mandagā (Mand), The Mandagāminī (Mahānadī—proper), The Kṛpā (Arpā), Palāśinī (Jonk in Raipur Dist.. M.P.)—M. Ali—Op. Cit. p. 125.
The author of this Purāṇa includes the following parts of India in “Madhyadeśa”. These are originally names of tribes applied to the land where they settled:
The Matsyas:—consisted of the territory of the former Alwar state and some adjoining areas from former Jaipur and Bharatpur (De, p. 128).
Now a village in Nasik District of Maharashtra. Formerly it was an important centre of learning and Brāhmaṇas coming from that area are known as Govardhana Brāhmaṇas. It is mentioned several times in the famous Nasik Inscription of uṣasadāta (100 B.C.)—E.I.VIII p. 78. (Epigraphia Indica).
Generally realms or countries are named after the names of the tribes or peoples settled there. The identifications of the realms on northern part are based on M. Ali’s discussion in his Geog. of the Purāṇas, pp. 137-146. D. C. Sircar’s GAMI is also referred to and only the page no. is mentioned.
159).
The following identifications are based on De.
Setukas=People of Setubandha, Rāmeśvara.—Sircar p. 38.
Some of these can be identified as follows:
The following can be identified as per De and M. AH.
Vā.P.46.21b and 22a is found combined here as Bd.P.I. 2.I8.2I. This being the translation of Bd.P., the text of the Bd.P. (though slightly confusing) is followed.
The description of mount Kailāsa, though a poetic one, shows that the Purāṇa writer was conversant with the topographical features of the Mānasa-sarovara basin.—vide M. Ali. op.cit., pp. 55-58.
For understanding the Purāṇic presentation of the ancient river-system, the following points are to be noted:
(1) According to Purāṇas, a river normally originates from a lake either over-ground or under-ground and is associated with a mountain.
(2) They believed that rivers can penetrate through subterranean channels, mountain-ranges and can flow in more than one current, if intervened by ridges.
(3) A river with all its tributaries is sometimes treated as one river.
Unless mentioned otherwise all the references are to M. Ali’s. Geog. of Purāṇas.
Probatly this is the river Umā and the Zhong Chhu which flows through Gaurī Kuṇḍa on the eastern flank of Kailāsa into the Rākṣasa Tāl (the twin-lake of Mānasa Sarovara)—M. Ali, p. 65.
This is probably the Surange La, the north-east range of Kailāsa from which water flows into Lake Kongys Tso or Lake Gounche—M. Ali. p.65.
This red-coloured mountain is Kanglung Kangri (a south-east range of Kailāsa) and the river Lauhitya is the Brahmaputra. From a smalt lake at the foot of the mountain, the Brahmaputra enters Tamchok Khambah, the headwater of the Brahmaputra.—M. Ali.—p.66.
This is the peak Gurla Māndhātā, since Lake Mānasa Sarovara lies below its northern face and the river Karnālī (Map Chhu of Tibetans)—a major tributary of the Sarayū rises here—M. Ali.—p. 66.
This is the Ladakh or Leh range—(Ibid).
The lake Śailoda seems to be the Wular lake which once covered the whole of Kashmir valley. The river Śiloda is the Jhelum which still flows through it and runs towards the west between the Indus and the Sutlej (the Cakṣu and Sītā in the Purāṇa)—M. Ali. p. 67.
Gaura, Hiraṇmaya and Soma (mentioned later in v.27 and in Vā.P.) are the Tibetan ranges north of Kailāsa and are called now Tanglha, Aling Kangri and Nychenthangla—M. Ali. (p.68).
1. Are the three ways of Gaṅgā its three stages?
Milky way in the sky, (2) Snowy or glacial Gaṅgā. (3) Fluvial Gaṅgā.
These are the three stages of the formation of that river which are symbolised in the legend of the descent of Gaṅgā (Gaṅgāvataraṇa). The heavenly Ganges (Ākāśa Gaṅgā) is a poetic name for the galaxy in the north. But the blocking up of the Gaṅgā in the tresses of Śiva (mentioned in V.30 and 35) is the Snowy or glacial stage and the melting of the snow-fields and glaciers is the release of the Gaṅgā. The legendary part played by king Bhagīratha in bringing the Gaṅgā to the scorched plains of northern Bharata is still shrouded in mystery.
Vā.P.48.45 reads: vadātīṃśca visarjayan /
1. M. Ali. (p. 69) identifies Nalinī, Hrādinī and Pāvanī—the eastflowing rivers—with the Yangtse, Mekong and Salween, the rivers flowing to the west, viz. the Sītā, the Cakṣus and the Sindhu with the Yarkand, the Shyok and the Indus, while the southern river Bhāgīrathī is the Gaṅgā. De however identifies Sītā with the Jazartes (p. 181) and the Cakṣus with the Oxus or Amudaria (p. 43).
Aṅga-loka-varāś ca ye, in Vā.P.48, 43a.
Vā.P.48.52: Svarṇabhūṣitān, ‘who are beautified with gold ornaments.
Vā.P.48.55a. Madhyenodyāna-makarān
Noted as Lake Śayanā or Nāga in other Purāṇas is the Lake ‘Nāk Tso’ which with Pangong Tso forms an extensive water-sheet—M.Ali.p,71.
Modem Lake Chakmaktin, the source of the Wakhan river which flows west in the land of Gandharvas. It is in the Wakhan region that Meru and Niṣadha come closest to each other.—M. Ali. (p. 71).
M.Ali. (p.71) identifies it with the Kara Kul of northern Pamirs. It is a twin-lake mentioned as Payoda and Puṇḍarīka (like lakes Mānasasarovara and Rākṣasa Tāl in the Kailāsa region).
These are lakes in Siberia. It shows that the Puranic authors had some idea that there were big lakes in that region. I doubt Ali’s identification of the Balkash and the Baikal with the Jaya lake.
This dvīpa is next to Jambūdvīpa. Its name Plakṣa (a fig tree) indicates a land of warm temperate climate. M.Ali, ‘without hesitations’, identifies this with the basin of the Mediterranean (Geog. of Purāṇas, p. 41). The name Plakṣa still persists as Placia, a town in Myria.
The terms Utsarpiṇī and Avasarpiṇī are the Jain terms to indicate time-cycles. Utsarpiṇī is the ascending cycle and Avasarpiṇī is the descending cycle. They are divided into six stages each viz. good-good, good, good-baḍ, bad-good, bad, bad-bad (MW p. 105). The use of Jaina terms like those of the Buddhists in a Brahmanical work is not impossible. The next verse explains this by assuming the existence of a perpetual Tretā yuga.
The Ikṣu is the river Oxus. The river is taken as a sea (De, p.179). Can it be regarded as a boundary surrounding Plakṣadvīpa?
Puranic description of Śālmala dvīpa leads, M. AU to identify it with tropical Africa bordering on the Indian ocean, including Madagasgar.
After detailing the main features of Kuśa dvīpa M. Ali concludes that it is identifiable with the tropical grass-lands viz. Iran, Irac and the fringing lands of hot desert, op. cit. (pp. 40-41).
Vā.P.49.54a. reads prabhānu (they are like the lords of the universe) in brilliance. A better reading.
M. AK examines the description of this Dvīpa from different sources and concludes that “the Krauñca dvīpa of the Purāṇas is represented by the basin of the Black Sea”. (op. cit. pp. 45-46)
Strangely enough, two scholars come to different conclusions about the location of Śākadvīpa. M. Ali identifies it with the Monsoon lands of Asia where teak abounds viz. Malaya, Siam, Indo-China and southern China, while De identifies it with Tartary including Turkestan in central Asia (pp. 172-173).
*Vā.P.49.74 reads: sa caiva Keśarītyukto yato Vāyuḥ pravāyati. ‘That mountain is designated as Keśarin, whence the wind blows (all over the world).
Vā.P.49.77b reads: Tasya pūjām prayunjate for Bd.P.’s tasya pūjyā
Puṣkara is identified by M. Ali with Japan, Manchuria and the South-eastern. Siberia op. cit. (pp. 42-44), while De identifies it with a portion of central Asia from the north of the Oxus including Western Tartary. Puṣkara is a Sanskritisation of Bhushkara or Bokhara, op. cit. (p. 163).
A popular etymology of Samudra ‘a sea’.
Varṣa ‘a sub-continent’ is traced to—viś—‘to enter’, ni—vas, ‘to live’,—ṛṣ—‘to sport’ and—vṛṣ—‘to strengthen’.
Etymology of udadhi ‘a sea’.
VV 138-140 explain why particular continents are named Śālmala, Krauñca, etc.
Vā.P.49.152b reads Kāraṇaiḥ ‘By causes’.
Note: This is the Puranic concept of protective ‘sheaths’ round the universe (Brahmāṇḍa). The influence of Sāṅkhya categories is obvious.
The present chapter deals with the ancient astronomical ideas in the pre-telescope age. Similar information about the stellar region regarding the size of the planets and other stars, movements of the Sun, the Moon etc. are found in other Purāṇas like the Bh.P. V Chs. 21-24, Mt. P. Chs. 124-128, V.P. II Chs. 8-12 and Vā. P. 1.50. 57 to Ch. 53—the last being textually the same as the Bd. P. and was useful in correcting the misprints in the present text. The astrological aspect of these planets etc. is found in GP. 59-64 and AP. 121 etc. Some of these ideas regarding the distances, positions and dimensions of planets are outdated due to advance of modern astronomy.
The author of this Purāṇa is fond of giving popular etymologies. Thus Ravi ‘the Sun’ is normally traced to ^ru—according to Uṇādi IV.138 Ujjvaladatta, but here the author traces it to ^av—“to protect”.
It is considered as the radius of the circular zone.
1. Purāṇas believe that this cosmic egg is protected by sheaths consisting of solid (ghana) gross elements, the earth being covered by the sheath of solidified water and the sheath of water being enveloped in the sheath of solidified fire (ghana-teja)and so on. These sheaths of gross elements are progressively protected by sheaths of Ahaṅkāra Mahat and Pradhāna. Sāṅkhya influence is evident on this belief.
The text is corrupt here. The line in Vā.P.50.86b is as follows:
The translation is given in the bracket, in this verse above.
1 Cf. Ait. Br. III.44 which clearly states that there is rising or setting of the Sun. Also VP.II.8.I6. Contrast the Greek idea of having a new sun every day.
This is a mythical mountain surrounding the outermost border of the world. It is so called as it divides the visible world from the region of darkness. For its description vide VV. 104-107 below.
According to Varāhamihira’s Bṛhatasaṃhitā, Vīthi is a particular division of the planetary sphere comprising of three asterisms. Thus the division comprising asterisms Mūla, Pūrvāṣāḍhā and Uttarāsāḍhā constitutes the Aja-Vīthi, while Aśvinī, Bharaṇī and Kṛttikā form the Nāga-vīthi.
Vā P. gives a better reading: sūryaḥ parigraham i.e. It is the sun who joins and therefore the period is called Sandhyā (the joining period).
Or: As it joins together Lokāloka which surrounds the sun, it is called Sandhyā (the connecting link between light and darkness). It is the interim period between us as (dawn) and the morning.
These verses state the five parts of the day, each part being of three Muhūrtas in duration.
It appears that a new term called Vidyut is introduced in the units of Time here.
Note: Vā.P.50.179 reads: nimeṣādī kṛtaḥ Kālaḥ “The time covered by twinkling of the eye” etc..
V. 137 gives the four measures of systems in calculating time (or year) viz. Saura (Solar), Saumya (Lunar), Nākṣatra (sidereal).
This Purāṇa records the age-old tradition that the Yuga period consisted of five years. Even, in the Vedic times Yuga was of five years and the names of those five years (with a slight variations in the name Iḍāvatsara viz. Iḍā-Iḍu—Vatsara) are the same as given here (vide Tai.S.V.7.1-3, Vāj.S.27.45, Atharva VI 55.3). Tai. Br. I. 4.10.1 identifies Saṃvatsara, Parivatsara etc. with god Agni, Āditya etc. Kauṭilya in Arthaśāstra II Ch. 20 in measures of time declares “A Yuga consists of five years” (Pañca-Saṃvatsaro Yugam). This Purāṇa records the same.
Yadapastasya is wrong. Vā.P. 50.209a reads correctly yad Agastasya ‘of the star Agastya’.
This is strange of those Ūrddhva-retas sages. Vā.P.50. 222a reads:
This chapter corresponds to Vā.P. Ch. 51.
For a better and detailed description how all the stars and constellations are located as different parts of the body of this heavenly porpoise (Śiśumāra) vide Bh. P. V. 23.4-7. This system of heavenly luminaries is poetically compared to the body of a porpoise and Lord Vāsudeva is stated therein to have assumed the form of the Śiśumāra.
Bh. P. ibid V. 2 attributes the power of setting in motion this stellar system to the Almighty Kāla (Time) and not to Dhruva.
VV 12-17 describe the ancient concept of the water-cycle. Their belief in the indestructibility of water (V.17) is surprisingly modem, but the later description from 19b ff shows old climatological concepts.
This is a fanciful derivation of Abhra ‘a cloud’. Normally Abhra is derived from ^ahhr—+suffix—ac (i.e.—a) or from ap+bhṛ—suffix—a, meaning “bearer of water”.
VV. 30-46 give the pseudo-scientific classification of clouds as believed by the ancients. Some of the poetic flashes of imagination herein are interesting. Āvaha, Pravaha, Vivaha, Udnaha, Saṃvaha, Parivaha are wind-bearing clouds of different types and functions.
VV. 61-62 give a symbolic description of the Chariot of the Sun. The significance of each part of the chariot, the horses yoked etc. is given in VV. 67 ff below.
This sublime concept of the Solar chariot is based on Yajurveda 15.15.19. Here Devas, Sages and Gandharvas represent light and immortality—the actinic portion of the solar spectra. The serpents, Grāmaṇis and Rākṣasas signify heat or death or the Thermal field of the spectra. This Heptad of the sun signifies the mutual difference in the different “Wave lengths” of the seven colours. This may be called the Puranic VIBGYOR.
These verses (2-24) enumerate the names of the different devas, sages etc.—the heptad who occupy the solar chariot every month. These verses are common to the description of the Solar chariot in other Purāṇas e.g. the Mt. P. 125. 1-34, Vā. P. 52. 1-26 with slight differences in the names of the occupants of the chariot.
This is wrong as the pair of Gandharvas is already cited. The reading should be Grāmaṇyau as in Vā.P.52.22.
This verse practically repeats V. 42 in different words.
2 The text is defective. The corresponding verse in the Vā.P. 52, 43b reads:
“with those auspicious unbroken horses he proceeds in the region of the sky”.
VV 51-79 describe the mythological description of the chariot of the moon. Its scientific significance is not clear.
VV 80-92 describe the chariots of other planets such as Budha, Śukra etc.
Sarvagaḥ ‘one who can go everywhere and anywhere’ in Vā.P.52-87.
VV 100-104 describe the various parts of the heavenly (stellar) porpoise (Śiśumāra).
Agni (the fire god) was regarded as a very great deity by the Vedic Aryans and different names according to its functions were given to it in the ṚV. The Purāṇas amplified the tradition. The fire is given the credit of movements of the Sun which is regarded as the source of all the planets—nay even of the three worlds. It is the fire who through the different Nāḍis or rays of the sun evaporates water and causes seasons—the summer, the rainy season and the winter. Cf. Mt.P. 128.4-23.
VV.41-42 give the traditional season-wise colours or complexions of the sun.
1. VV. 72-77. Our author takes interest in popular etymologies. Here are some specimens:
Nakṣatra ‘a star’—na kṣīyante ‘Those which do not get diminished’
but grammatically it is ^nakṣa—+ tran.
(ií) Āditya is normally Aditi—ṇya=ya (the son of Aditi) but here it is traced to ā + ^dā—‘to take’.
VV. 80-92. The idea is that what we see as stars or planets are the abodes, the occupants of which change per Manvantara. In this Manvantara, the occupants have got their position due to performance of sacrifices and hence they are called Vaitānikas. The names of the present gods occupying these planets are also given e.g. Vivasvān (the present sun god), Vasu, son of Tviṣi (the present moon god).
VV. 99-126. These are the ideas of the ancient Indians about the locations, dimensions and movements of planets and the heavenly bodies in the pretelescope days. Cf Bh. P. V. 22. 8-17.
1. VV. 129-137 give the stars (or constellations) under which these planets were ‘born’.
The Sun god, the son of Aditi Viśākhā
(ii) The moon god, Tviṣiman, the son of Dharma Kṛttikā
(iii) Śukra (the Venus) the son of Bhṛgu Tiṣya (Puṣva)
(iv) Bṛhaspati (Jupiter) the son of Aṅgiras Pūrvā-Phālgunī
(v) Mars, son of Prajāpati Purvāṣāḍhā
(vi) Śanaiścara, son of the Sun god Revatī
(vii) Budha (Mercury) son of the moon god Dhaniṣṭhā
(viii) Ketu, son of Mṛtyu Āśleṣā
(ix) Rāhu Bharaṇi
VV. 139-144 give what is the ‘first’ or the most important one among the stars, divisions of time etc. It is worth noting that Māgha is regarded as the first month of the year (probably due to Vasanta Sampāta therein) and Śiśira as the 1st Ṛtu (season) and not the spring. The second point of importance is the emphasis of the Yuga being a period of five years beginning with Dhaniṣṭhā and ending with Śravaṇa Nakṣatra.
This popular story as to how Śiva’s throat became blue due to drinking the deadly poison Kālakūṭa appears in the Mbh. (Adi. 18.41-43) and other Purāṇas. The text of this chapter from V. 6 onwards is the same as that of the Vā. P. 54.10 ff.
In Purāṇas it is customary to attribute the highest epithets to the deity eulogised. Sometimes it results in a string of names or adjectives. Here god Śiva is regarded as equivalent to the Para Brahman aṇḍ in addition to his mythological exploits, epithets applicable to the Para Brahman are included in this eulogy.
We find Śiva so glorified in Tai. Saṃhitā IV.5 (Rudrādhyāya) and the Mahā Nārāyaṇīya Upa. X 17-21. The Sahasranāmas (garlands of a thousand, epithets) of these deities is a Purāṇic development. The Viṣṇusahasranāma in the Mbh. is perhaps the earliest example of this.
Vā.P.55.76 reads: nandī-cakrāṅkitaya ‘marked with the cakra of Nandi’
This is the attainment of Sārūpya ‘Similarity of appearance’ with, god Śiva.
The story of how the Liṅga of god Śiva appeared is told in different Purāṇas like Liṅga, 17; KPII 38; Vā.P.55. The Liṅga of Śiva is not the phallus but a column of fire, the beginning or the foot and top of which could not be probed by gods Viṣṇu and Brahmā. The Liṅga-worship is a Purāṇic transformation of Vedic fire-worship.
The identity of Rudra and Agni (the fire-god) is stated in ṚV. II. 1.7, the Śatapatha Br. III 3.1.10; VI 1.3.10; the Taittarīya Br. I. 1.5. 8-9., The Tāṇḍya Br. XII 4.24.
Vā.P.55. hiraṇya-cīra ‘of golden dress or garments’.
This story how and why Śiva was cursed by sages in the Dāru-Vana and how they subsequently adopted the Śiva Liṅga for worship is narrated in the LP, KP, VĀ. P, mentioned above. The Dāru-Vana mentioned here is in the Himalayas (vide V 6 below) and not in Maharashtra as given in De 53-54.
VV. 7-9 illustrate the different vows observed by sages while performing penance.
These verses describe the Pāśupata way of behaviour or penance. Vide Pāśupata Sūtra’s (with Kauṇḍiṇya’s Com.) Ch. III sūtras 1-19. Pāśupatas are instructed to behave in such a way whereby the practitioner of the Vrata is insulted (avamataḥ). The strange behaviour of Śiva described in this and subsequent verses is found prescribed in Pāśupata-Sūtras.
VR VII 51.11-16 states that Bhṛgu cursed Viṣṇu as he killed Bhṛgu’s wife Pulomā.
This punishment was meted out to Indra for his adultery with Gautama’s wife Ahalyā, vide VR 1.48 17-28.
Mbh. Udyoga. 17, 14-18 states how Nahuṣa was cursed by Agastya when he goaded him with his foot to carry his palanquin quickly to Śacī’s palace.
The sage Māṇḍavya was wrongfully impaled by god Yama. He therefore cursed him to be a Śūdra. (And he was born of Vidura)—Mbh. Adi. Ch. 107.
Probably ulmuka ‘fire-brand’ and not ulūka as in the text. In V.11 above he is stated to have a firebrand in his hand.
God Śiva is the best one among all gods etc. Cf. Bh. G. for such a list of excellences and every such excellence is His part:
VV. 106-128 describe Pāśupata Vrata according to the author of this Purāṇa.
Lava—a minute division of time (=the sixth part of twinkling of the eye).
Here Bd.P.V.13a reads:
This is obscure (to say the least). For this line Vā.P.56.12a reads:
‘Then, in the dark half of the month, having drunk (nectar) as it was being milked by the rays in that manner’.
Bd.P. 14. a reads nirvāteṣvatha pākṣeṣu ‘In windless fortnights’ is meaningless. Vā. P. 56.13a reads instead: nirvāpaṇārthaṃ dattena ‘given as oblation to (for the propitiation of) Pitṛs.
In Śatapatha Br. II 6. 1.7, those who performed a Soma sacrifice are Somavantaḥ Pitaraḥ (probably Saumyas here-of); those wto offered cooked oblations like Caru were Barhiṣadaḥ Pitaraḥ; those who offered no sacrifice but were consumed by fire in cremation after death were Agniṣvāttāh Pitaraḥ. Cf. Vā. P. 30. 6-7.
Later, during the Smṛti period, the classes of Pitṛs increased and had different connotations. Thus here in VV. 18-23 Saumyas are sons of Soma and imbibers of Soma. Householders performing sacrifices are Ṛtus and Barhiṣads.The non-performers of sacrifices are Ārtavas and Agniṣvāttas. It adds one more division viz. Kāvyas, the sons of Kavi (Śukra?) who imbibe ghee vide VV. 72-73 below.
For more details of this classification vide infra II. iii 10 VV. 53, 75, 93 and 96.
Probably a misprint for Chanda-jāḥ ‘born of Chandas, Veda or prosody’. Cf. Vā. P. 56.25a.
Vide Supra ch. XXIV, VV. 67-68.
rākāyāḥ (of the Rākā) of Vā.P.56.35 for rākāyām here-of is preferable.
The text is a bit obscure but Sūryasiddhānta XI. 1-2 defines Vyatīpāta more clearly: “When the moon and the sun are on opposite sides of either solstice and their minutes of declination are the same, it is Vyatīpāta, The sum of their longitudes is half a circle i.e. 180°. Normally there are 13 vyatīpātas in a year.
amāvāsyā which mixed with the pratipad of the next fortnight is called
The text is defective and obscure, saṅgama in V.51b is probably Saṅgava. ‘the second division of the day’. Vā.P.46b (if taken for 51a hereof) reads sūryeṇa sahasā muktaṃ gatvā Prātastanotsavau.
As per Vā.P, 56-64, these classes of Pitṛs are not born from a womb (ayonija)
VV. 88-91 justify the performance of Śrāddhas.
Though this Purāṇa followed the vedic tradition, and regarded a Yuga-period as consisting of five years (vide Supra ch. 21.131-132 and Note thereon), here the author follows Manu 1.61-74, 79-86. According to him the 1st Yuga, Kṛta extends over 4000 years of gods with a twilight period (sandhyā) of 400 Divine (of god’s) years before its actual advent and a transitional period to the next Yuga (Sandhyāṃśa) of 400 celestial years. The three other Yugas viz Tretā, Dvāpara and Kali consist respectively of a period of 3000, 2000 and 1000 divine years preceded by and followed by Sandhyā and Sandhyāṃśa each extending over a period of 300, 200 and 100 gods’ years. This theory is adopted by Purāṇas e,g. KP. I. chs 51 and 53, NP. I. ch. 41, Mbh. Vana chs 149, 188, VP. I. 3, Vā. P. chs 21, 22, 57, 58.
1 VV. 5-21 give the divisions of Time adopted in calculating Yugas. The smallest unit of time is the period required for winking of the eye and is called Nimeṣa:
15 Nimeṣas=Kāṣṭhā; 30 Kāṣṭhās=Kalā
30 Kalās=Muhūrta; 30 Muhūrtas=Day and night
30 days=A Month;=One day (and night) of Pitṛs
30 Human months=l Month of Pitṛs
360 Human months=l Year of Pitṛs
Human Uttarāyaṇa (6 months) = Day of the Devas
Human Dakṣiṇāyana (6 months) = Night of Devas
Human year=a complete Day (day and night) of Devas
30 Human years=a month of Devas
360 Human years=One year of Devas
3030 Human years=l Saptarṣi year
9090 Human years = 1 Dhruva year
360,000 Human years=1000 Years of gods.
It is strange that Yugas should be restricted to India (Bharata)
Probably Prathamam ‘The first’ as in Vā.P. 58.38.
VV. 43-92 describe the Yuga-dharma of the Tretā Yuga:
Vedic Mantras and Siddhis of the previous Kalpa which were ‘lost’ at the end of that Kalpa manifested themselves to sages. The Vedas formed only one undivided Saṃhitā. God Brahmā (re-) established the duties of various castes and stages in life (Varṇāśrama-dharma). The institution of kingship was firmly rooted. It was a covetable picture of a happy, society. Cf Mt. P. Ch. 142.
VV. 74-77 describe two lists of seven ‘jewels’ of an emperor (Cakravartin). Here 14 jewels are mentioned. A similar list of royal jewels is found in Pāli literature. The representation of the 2nd cent B.C. of a Cakravartin at Jagayyapetta shows these ‘jewels’ and one more feature—at the touch of Cakravarti’s hand above (towards the sky) it shows gold coins.
This Chapter corresponds to Ch.58.76 ff. of Vā.P.
VV. 16-21 record the Brahmanical protest against animal-sacrifices. They state that the seeds which are 3 years old and incapable of germination should be used instead of animals in sacrifice.
The fall of king Vasu for supporting animal sacrifices showed how that institution of animal sacrifice became condemned at the time of this Purāṇa,
VV. 35-48 establish the superiority of Jñāna mārga over Karmamārga, including animal sacrifices.
Vyāsa, ‘arranger’ (of Vedic Mantras into different Saṃhitās) is a. designation. Every Dvāpara has a different Vyāsa. Purāṇas mention 28 Vyāsas.
Almost all Purāṇas depict a gloomy picture of the Kali Age. Vide Mbh. Vana ch. 188, 190, Br. P. chs 229-230, Mt. P. 144. 32-47, Bh.P. XII. 1-2, VP. VI[?]. It appears that that was probably the state of the society when these Purāṇas came to be written, though unfortunately much of that description applies even today.
This line is not found in Vā.P.56.37 which is otherwise identical with this verse.
Probably a reference to Buddhist bhikṣus. There appears to be a dominance of Buddhism when this Purāṇa was written. This is confirmed in VV. 65-66 infra.
This is a relieving feature of the Kali age.
This incarnation of Vìṣṇu re-established order at the end of Kali Age. Elsewhere (in Mt. P.) he is said to have been born in the Lunar race in the Kali Age in Cākṣuṣa Manvantara. See VV. 85-86 below.
This chapter corresponds to Vā.P. chapter 59.
This chapter records the belief that there has been a continuous deterioration in height or physical built and other capacities of all the subjects of creation, be they gods, men or serpents. Archaeological excavations have not substantiated this belief.
For Karmaṇaitena here-of, Vā.P/59-10 reads Krameṇaitena ‘in this serial order.’
One Yava=1/2 Aṅgula.
Therefore the height of trees =1000-40 +12 1/2 = 947 1/2 Aṅgulas.
VV. 20-26 give the characteristics of saints, sādhus and knowers of Dharma.
VV. 28-30 and 33-36 explain the concept of Dharma and what is Śrauta and Smārta Dharma? A detailed elucidation of various virtues constituting Dharma are given in VV. 43-57.
31-32 mention the qualifications of an Ācārya (preceptor).
VV. 37-43 give a peculiar definition of Śiṣṭas and explanation of Śiṣṭācāra. The identification of Śiṣṭācāra with Dharma is in V. 57. Manu XII.109 and Vasiṣṭha. VI. 143 define śiṣṭācāra differently.
The following verses (VV. 71-73) describe the process of evolution of the universe to explain how sages (the Seven Sages—Saptarṣis) came into being in a new Kalpa.
Vā. P. 59.66b reads tattvāni ‘the principles’.
The obscurity of the verse is due to the reading Karaṇātmaka. If emended as Kāraṇātmaka as in the identical verse in Vā P. 59.68a, it means ‘differences of the nature of cause’ became explicit etc.
Karaṇa emended as Kāraṇa as in Vā P.59.69c. The word Karaṇa ‘Sense-organs’ obscures the meaning implied in the next line.
A comparison of Bd.P. VV. 75-85 hereof with Vā P.39.69-77 shows that the lines in the Bd. P. are confused and disconnectedly mixed up. Hence the obscurity.
2VV. 87-90 give the derivation of the term ‘ṛṣi’ and ‘maharṣi’
VV. 94-103 give the various divisions of Sages as Maharṣis, Ṛṣikas, Īśvaras.
VV. 104-122 give the list of the Sages who are composers or seers of Mantras. They are divided according to their families viz. that of Bhṛgu (19) Aṅgiras (34) Kaśyapa (6) Vasiṣṭha (7) Kuśika (13). Three Brahmiṣṭhas (viz. Agastya, Dṛḍhāyu and Vidmavāha), two Kṣatriya Kings (viz. Manu and Pururavas), three Vaiśyas (viz. Bhalandana, Vatsa and Saṃkila). It may be noted that these seers of Mantras are Brāhmaṇas, Kṣatriyas and Vaiśyas and their number is 93 and not 90 as given in V.122.
This is a confused statement of the traditional learners of Bahvṛc an epithet of the ṚV as it consists of the biggest number of Rks. Bh. P. XII. 6-54-60 gives a somewhat different genealogy of the Teachers of ṚV. In this Purāṇa the genealogy of Vedic Teachers from Paila is given infra Ch.34.24-33. Mahidāsa’s Comments on CVS accepts the academic genealogy of Sages of the Ṛgveda though many names in our text are not included here. Our text states that there are 86 Śrutarṣis out of whom selected Ṛgveda Scholars are mentioned in VV.2-6 here.
The lines in the printed text appeared to be mixed up. Bh.P.XII.6 quoted in the Com. of Mahidāsa on Śaunaka’s CVS. states that Vaiśampāyana was taught Yajur-Veda by Vyāsa. That the Yajur-Veda had 86 branches (bhedas) is accepted in our text as 86 Śrutarṣis. And a few selected sages have been named in the Yajur-Veda group.
The list of the 12 Carakas in the CVS is totally different from that given in this Purāṇa. Thus CVS states the 12 classifications of Carakas as follows: Caraka, Āhvaraka, Kaṭha, Prācya-Kaṭha, Kapiṣṭhala-Kaṭha, Cārāyaṇīya, Vārāyaṇīya, Vārtāntaveya, Śvetāśvatara, Aupamanyava, Pātāṇḍanīya and Maitrāyaṇīya.
This is not known to CVS.
VV. 12-170 give a list of prominent Adhvaryus of Caraka Branch of Black Yajurveda.
VV.2 3-32 explain many technical terms such as Mantra, Nirukta, Nipāta, Hetu, Dṛṣṭānta and others. The statement of Ṛṣis is in Vedic, those of Ṛṣikas are great, clear or emphatic while those of Ṛṣiputras are dubious.
This Subhāṣita glorifying wisdom and intelligence as superior to the age is found in Pali and Prakrits also. The word ‘bala’ here is a misprint for ‘bāla’.
This applies to Yajur-mantras in prose and not to metrical ones.
For duties to be performed by four Chief Priests viz, Hotṛ, Adhvaryu, Udgātṛ and Brahmā in a sacrifice, vide the next verse.
VV.24b-33 describe the divisions of the Ṛgveda along with the principal teachers thereof
TODO: TABLE!!
1. The story how Śākalya lost his life as a result of his discomfiture in his disputation with Yājñavalkya is based on the dispute recorded in the Bṛhadāraṇyaka Upa III.8. 12-26. The difference between the stories is that in the Bṛhad-Upa it was after Gārgī that Śākalya accepted Yājñavalkya’s challenge.
This is a good picture of disputations held in royal courts, the appointment of referees and the methodology of disputations in ancient India.
For me vittaṃ vittaṃ dvijottamāḥ / of the text Vā.P.60.38b (identical verse) reads: (tasmāi tad upanītam) hi vidyā-vittaṃ dvijottamāḥ / ‘This is brought as the prize for scholarship’ etc.
For sa-puruṣam of the text, Vā P. 60.51b reads taṃ paruṣam (spoke harsh words to him)—a better reading.
The Legend that Yājñavalkya received a new Veda (the white Yajurveda) from the Sun-god is as old as the Mbh. Śānti 318.6-12. But this chapter in the Mbh. does not mention his guru’s order to recant the Yajurveda learnt by Yājñavalkya from him due to his insolence and uncharitable remarks about his class-mates’ capacity to perform that penance.
Cf. yajurvedasya ṣaḍaśīti bhedā bhavanti CVS P. 31.
It is not clear whether Yājñavalkya was not taught Yajurveda or was made to vomit it and hence became Veda-less one. In other words, Vaiśaṃpāyana must have taught Yajur-Veda to Yājñavalkya.
As stated in the footnote on Ch. XXIII, the list of Carakas is different in the CVS.
As contrasted with the Mbh and other Purāṇas, here it is Yājñavalkya who assumes the form of a horse and not the Sun-god, while receiving the new Veda.
Kauthuma, son of Parāśara had six followers—Lāṅgalas alias Śālihotras viz. Hālinī Jyāmahāni, Jaimini, Lomagāyani, Kaṇḍu and Kohala, these expounded 6 Saṃhitās.
VV. 55-62 give the list of branches and teachers of the Atharva Veda. It is different from the information in CVS, pp. 46-49. The genealogy in this Purāṇa is as follows:
Sumantu
TODO: TABLE!!!
The divisions of the Atharva Veda are five: (1) Nakṣatra-Kalpa, (2) Vaitāna, (3) Saṃhitā-Vidhi (4) Aṅgiras-Kalpa (5) Śānti-Kalpa. Probably (2) is the Vidhāna-Kalpa and (3) is the Saṃhitā-Kalpa as in the CVS, p. 46.
2 This reading is meaningless. Vā P.61.55 reads ṣaṭśaḥ (kṛtvā)’ dividing in six parts’. O excellent sages! Having divided in six parts the Purāṇa has been assigned by me (to my pupils).
VV.63-69 sum up the position regarding the Purāṇa tradition entrusted to Romaharṣaṇa, the Sūta. Although he had six disciples, the Purāṇas were composed by Romaharṣaṇa (the original Saṃhitā), Kāśyapa, Sāvarṇi and Śāṃśapāyana. These Purāṇas consisted of four Pādas (parts) each and of 4000 verses in each Purāṇa (except that of Śāṃśapāyana).
1. VV. 70-72: According to this text the Ṛgveda consists of 8635 Ṛks, but actually the number is 10552 of the Śākala Saṃhitā according to Satvalekar’s Svādhyāya Maṇḍal edition—a figure supported by (V.S. p. 17. The Sāma Veda is said to be of 8014 mantras, though actually the present Sāma Saṃhitā consists of 1810 mantras out of which only 75 are of Sāma, the rest belong to the Ṛ.V. The CVS. com., however, supports our Purāṇa as follows:
2. The number of mantras of Ādhvaryava is given as 12000 Yajur mantras, (12330 in Svādhyāya maṇḍal edition).
The text is obscure. Vā P. 61.62b reads,
‘Vālakhilyas along with Śāvarṇas and with assistant Priests’—But there, this line is a continuation of previous two lines which are identical with V. 70 hereof.
Sahomam ‘along with homa’ in Vā P. 61.63.
This verse is a quotation from Kātyāyana as per com. of CVS, p. 39. The number of verses in Vājasaneyi Saṃhitā is 1900 as per our text and Kātyāyana. But V. 77 states that the total no of Yajur mantras, ṚKS along with Śukriya (i.e. Vājasaneyi Saṃhitā Ch. 36-40 or the Pravargya section of Sāman verse and Khila mantras is 8880 according to Yājñavalkya.
VV 78-81 give the extent of the Atharva Veda. According to our
text the number of Ṛk (mantras) in the Atharva is 6026 but the Svāḍhyāya
Maṇḍal edition gives 5977 mantras. I believe the plural Cāraṇa-Vidyānām in
V. 78a should be interpreted to include the nine schools of the Atharva Veda such as Paippala, Śaunaka, Dānta and others mentioned in CVS. But
the CVS, later states that the five Kalpas viz. Nakṣatra, Vidhāna, Vidhi-
Vidhāna, Saṃhitā and Śānti each consists of 500 (Pañca-Śatāni) mantras, but the total of these is given twelve thousand (CVS, pp 46-47). It appears that our Purāṇa writer gives traditional round figures without verifying (and counting the mantras in) the original Saṃhitās.
The old name of the Atharva veda was Atharvāṅgirasa. The Atharvan mantras were auspicious while the Aṅgiras mantras pertain to black magic. According to this Purāṇa the number of such mantras (including those in the Brāhmaṇa portion) is 980.
It is a pet theory of our author that Devas are not eternal but mantras are so, and they manifest themselves again and again in the new world-order on new creation of the universe.
Traditionally there are fourteen vidyās (lores or sciences) but by adding four subsidiary Vedas, they are regarded as eighteen. CVS, p. 47 gives, the following relations between vedas and upavedas.
The Ṛgveḍa The Āyurveda (Science of medicine)
The Yajurveda. The Dhanurveda (Military Science)
The Sāmaveda The Gāndharvaveda (Music)
The Atharvaveda The Artha Śāstra (Economics, Politics, Administration, Architecture.
VV.89-103 define the terms Brahmarṣi, Devarṣi, Rājarṣi, enumerate their names and describe their powers, competence etc.
VV. 104-108 describe the special qualifications and characteristics of Saptarṣis (Seven Sages) as it is their job to create law, order and dharma at the beginning of a Yuga and establish a well organised society.
As mentioned before, Vyāsa is the designation of the sage who classifies the mass of Veḍic mantras in four Saṃhitās in Dvāpara Yuga. The
list of such Vyāsas is given in VP. III 3, Bh. P. 1.4. 14-25, KP I. 52. The follow
ing were the 28 Vyāsas in each of the various Dvāpara Yugas according to our Purāṇa. 1. The Self-born god (Svayambhū) 2. Prajāpati, 3. Uśanas,
Bṛhaspati, 5. Savitṛ, 6. Mṛtyu, 7. Indra, 8. Vasiṣṭha, 9. Sārasvata, 10.
Tridhāman 11. Trivarṣā, 12. Sanadvāja, 13. Antarīkṣa, 14. Dharma, 15
Traiyāruṇi, 16. Dhanañjaya, 17. Kṛtañjaya, 18. Ṛjīṣa, 19. Bharadvāja,
20. Gautama, 21. Uttama, 22. Haryavana, 23. Vena. 20. Vājaśravaṇa
25. Somamukhyāyana, 26. Tṛṇabindu, 27. Tataja, 28. Śakti, 29. Parāśara
30. Jātukarṇa 31. Dvaipāyana, 32. Future Vyāsa V Drauṇi (Aśvatthāman).
It is strange that 31 Vyāsas should be mentioned instead of the prescribed
no. 28. Moreover, there are discrepancies in the lists of Vyāsas in other Purāṇas. For example KP. 1.52 gives the following different names of Vyāsas 11. Ṛṣabha,
Sutejas, 14. Sucakṣus, 22. Nārāyaṇa, 24. Vālmīki.
This purāṇa repeatedly emphasises the belief that everything takes place in the manner by the same persons as in the previous Manvantara vide ṚV X.190.3 Dhātā yathā-pūrvam akalpayat. There is little that is absolutely unprecedented and new.
This is another way of stating the eternal nature of time.
VV. 176 ff. describe the pratisandhi—the transition from one Yuga to another and from one Manvantara to another.
The description of Manvantaras is one of the five essential Characteristics of a Purāṇa. Purāṇas like Bh. P. VIII. 1.29, NP. 1.40.17-37, VP.III. Chap. 1 and 2, KP. 1.51, Vā. P. 62 describe the various manvantaras. Each Manu presides over the world for seventy-one cycles of four Yugas. He has his separate set of Indra, gods, Saptarṣis etc. There is a general agreement of Purāṇas about the names of the first seven Manus (including the present one viz. Vaivasvata). But there are some differences in the names of future Manus but most of them are bracketed under a common name Sāvarṇi such as Dharma Sāvarṇi, Rudra Sāvarṇi etc. Our Purāṇa, however, gives some different names such as Raucya, Bhautya of the future Manus.
Just as in the 1st Manvantara, Svāyambhuva (the son of god Brahmā) was the presiding Manu, Yāmas were the gods, Yajña, the incarnation of Viṣṇu officiated as Indra and the seven sages were Marīci, Atri, Aṅgiras, Pulaha, Kratu, Pulastya and Vasiṣṭha were the Saptarṣi.s, VV. 6-20 describe the 2nd Manvantara in which Svārociṣa was the Manu, the twelve Tuṣitas and 12 Pārāvatas were the gods (Devas), Vipaścit was the Indra aṇḍ the seven sages (the descendants of the seven sages of the previous Manvantara) viz. Ūrja, Stamba, Prāṇa, Ṛṣabha, Datta, Niścala and Arvarivān were the Saptarṣis and Caitra, Kimpuruṣa and other nine sons of Manu Svārociṣa.
Thus we find such sets of gods, sages, Indra etc. in each Manvantara in the following verses.
It may be noted that there are some variations in the names of these gods, and sages in different Purāṇas.
VV. 25b-41 describe the 3rd Manvantara called Uttama.
1. VV. 42-50 detail the fourth Manvantara Tāmasa.
Some misprint, as the order of Manvantaras is confused here.
Vā. P. 62-46 reads “the sons of Cariṣṇu” for ‘Variṣṭhas’ hereof.
51-65 describe what is generally known as Raivata Manvantara but is wrongly called Svārociṣa in this text Vā. P. calls this Cāriṣṇava Manvantara. It is in VV. 61-62 that our text corrects itself and calls this as Raivata Manvantara.
66-81 give the outline of the 6th—Cākṣuṣa Manvantara.
Does the author want to suggest the existence of matriarchical society in the 6th Manvantara?
VV. 82-102 trace the genealogy of Cākṣuṣa Manu from Atri Uttānapāda Dhruva etc.
ped the Aśvins in his sacrificial chambers (AV. XX. 140.5). The milking of Virāj cow by Pṛthu with the earth as a milking pail and Vaivasvata Manu as the calf is recorded in AV. VIII 10.24 (but here Cākṣuṣa Manu is made the calf see V. 202).
The whole episode is a development of an ancient Vedic legend and has been depicted in various Purāṇas as in Bh. P. IV. 18, Mbh. Śānti 59.98-128 Mt. P. ch. 10. 1-35, Vā. P. 62. 103-197 (to mention a few). The different motifs introduced here show how social order was established by Pṛthu who was the first crowned and anointed king. The ideal kingship and the happy condition of subjects here is covetable even today.
Rājarāja or Kubera is inappropriate in the context. Hence the emendation—rāja-rājyena is adopted from Vā.P.62.135.
VV. 156-173. As usual the author gives the popular etymologies of Sūta and Māgadha, and records the duties allotted to them. The relation between Māgadhas and their home-land Magadha is clear but not so about Sūta and Anūpa (south Malwa).
ṇḍsprint for srug-bhāṇḍa ‘vessel containing wooden ladles’ vide Vā.P.
See note 1, p. 370 above. As stated therein, this is an elaboration of a Vedic legend.
This is obscure—Vā. P. 62 reads Brahmopetas tu dogdhā ‘Rākṣasa called Brahmopeta was the milkman’.
Mt. P. 10. 25 reads here Vararuci for Vasuruci as the milk-man and Nāṭya Veda was the milk:
In other words a new discoverer or inventor is the milkman and the contribution to that science or lore is the milk.
3 Kālidāsa in Kumāra-sambhava 1.2 has ditto echoed this.
Vā P. 63.15 reads Devabhujena ‘by Devabhuja’ instead of Devānujena hereof.
VV. 12b-20 give the list of persons who “milked” the earth in each Manvantara. In a way each “milking” represents advancement in human civilization.
Cf. Vp. 1.14.4. This speciality is attributed to the king’s performance of many sacrifices.
Alternatively:
On account of the fire consisting of your fiery brilliance, he (Dakṣa) will be just like fire. But he will make the subjects multiply and flourish again—the subjects most of whom are consumed by fire.
This explains the Title “The Mārīca Creation”.
See VV. 12-20 below for the special meaning of bhūta, bhavat and bhavya.
Apart from the discrepancy in number (here actually eight sons of Brahmā are enumerated instead of seven under Saptarṣis), the names of the Saptarṣis of this Manvantara as given Supra I. 11.38.26-29 are different viz. Viśvāmitra, Jamadagni, Bharadvāja, Śaradvāna (of Gautama gotra), Atri alias Brahmā Kośa, Vasumān (son of Vasiṣṭha), Vatsara (son of Kāśyapa). V. 30 thereof states: these seven sages enumerated now exist in ṃe present (Vaivasvata) Manvantara (ete Saptarṣayaścoktā vartante sāṃprate’ntare /)
This previous list tallies more closely with VP. III.1.32 if the names there-in are taken as gotras of the sages.
The AV consists of two sets of Mantras: the auspicious one (Atharvans) and the terrible ones connected with imprecations for the destruction of enemies (Aṅgiras). Hence AV. is said to have two bodies and heads.
The story of the births of Bhṛgu, Aṅgiras and Atri is based on Bṛhad devatā V. 97-101 and the etymologies of these names follow that text though grammarians offer different derivation.
Vā.P. 65.49 reads ṛṣi-gaṇas “groups of sages”. In view of the next verse (No.50 in Bd.P) which enumerates the groups of sages, ṛṣī-gaṇas is a better reading.
There is a variation in the lists of Prajāpatis in different Purāṇas. Thus though Vā. P. and our text agree about the names and number of Prajāpatis, the lists in Mbh., Mt. P or Garuḍa differ from our text and inter se.
Vā.P. 65.59 reads Pitryam—‘ancestral’ (light?) for Pitta of this text.
Mt. P. gives a different list of these 12 Deva Yājñīka Bhṛgus in the list of Gotras and Pravaras.
In Mbh. Ādi 177 we are told that when Haihayas tried a genocide of Bhṛgus, Bhṛgu women fled to hills. But while running Cyavana’s wife Āruṣī concealed her foetus in her thigh. When informed of this, Haihaya warriors arrested her to execute her but the child—a son—broke through her mother’s thigh and blinded all the Haihayas by his supreme brilliance. As this child broke through his mother’s thigh, he was called Aurva (one born out of the thigh).
1. A funny derivation: The sage Kaśyapa is so designated as he was a drunkard (Kaśya—wine) and whip-like (Kaśā—a whip) harsh in speech.
Vā.P.65, Karoti nāma yad vāco etc. ‘Inasmuch as he uttered harsh words’ etc.
According to Mbh. Ādi. 75. 7-8, Nārada instructed this first batch of 1000 sons of Dakṣa in Sāṅkhya philosophy. There-by all of them became recluses leading to the frustration of Dakṣa’s mission of populating the world. Here (VV. 20-27) Nārada advised them to know the magnitude of the earth and diverted two batches of Dakṣa’s sons—the Haryaśvas and Śabalāśvas elsewhere (Bh. P. VI ch. 5). Being frustrated in his plan of populating the world, he cursed Nārada to perish and reborn again.
For Brāhmaṇā here-of, the reading Brahmaṇo as in Vā.P.66.5 is accepted here.
VV. 8-14 emphasise how the same persons (gods, sages etc.) are born in every Manvantara with a difference in their names.
This verse and VV. 35-54 contain ancient astronomy. The literature on Muhūrta is enormous as it means “time fit for performance of auspicious acts” and as such is of vital importance to everyone. Names of muhūrtas in Brāhmaṇas and Smṛtis are different. The names 15 muhūrtas of the day and 15 muhūrtas of the night as given here in VV. 39-46 agree with the list in Vā. P. 66.40-44. Out of these Brahmā is Abhijit of which he is the presiding deity. Prājāpatya is Rauhiṇeya as Prajāpati is the presiding deity of Rohiṇī. Mt. P. 253.8-9 mentions only eight auspicious muhūrtas for beginning a work. Purāṇas regard muhūrtas as deities probably because every muhārta has a presiding deity.
For ghoṣa-lambā hyajāyata of the text, the reading in Vā.P. 66.33. Gghoṣaṃ Lambā Vyajāyata is accepted.
The line ajaikapādahirbudhnya in the text needs emendation. Vā.P. 66.43 reads=ajas tathāhirbudhnaśca ‘Aja as well as Ahirbudhna’.
The enumeration of Nakṣatras from Aśvinī shows that this portion, (if not the whole Purāṇa) should be dated in the A.D. 300-400 as Veḍic list of Nakṣattras starts from Kṛttikā. Also vide the Comparative table of the lists of Nakṣatras in Vedic Saṃhitās, their deities, modern names etc. in H.D. V.I.pp.501-504.
47-53 give the distribution of different nakṣatras (constellations) to different Vīthīs (divisions of planetary sphere comprising of three asterisms e.g. Aśvinī, Bharaṇī and Kṛttikā constitute Nāgavīthi; Rohiṇī; Mṛga; Ārdrā make Gaja-vīthi etc.
VV. 55 give credit to Kaśyapa for the creation of beings from his fourteen wives—all daughters of Dakṣa. This is another way of classifying the beings in the world in 14 classes or categories.
It will further be noticed that all these gods etc, in the present Manvantara are the same as in the first to sixth Manvantaras with changes in names only and they confer together at the beginning of a new Manvantara and then take birth. Every body, even gods, have births ard deaths, rebirths etc. due to attachment to the world.
Bd.P. text enumerates only 13 wives of Kaśyapa and not 14.
Destruction is not the function of Viṣṇu but that of Bhava or Rudra. Hence, the Bd.P. text tadaṃśo viṣṇurucyate is obviously wrong. The Vā.P. 66.105b reads instead tadaṃśenābhavad Bhavaḥ ‘Bhava (Rudra) was born out of that (Tāmasa) part.’
VV. 112-123 give the different incarnations of Viṣṇu in different manvantaras and his accomplishment as Trivikrama.
The synthesization of the Trinity (Brahmā, Viṣṇu and Rudra) is a favourite subject of Purāṇas.
The object of this chapter is to state that the same set of gods is born
not take to their assigned task of procreation but to the path of Mokṣa and were hence cursed by god Brahmā to be reborn seven times in each Manvantara till the present one viz Vaivasvata.
Thus we have the following sets of gods in each Manvantara (brackted here):
Jayas—1. Yāmas as per Purāṇas (Svāyambhuva); 2. Tuṣita (Svārociṣa); 3. Satyas (Uttama); 4. Haris (Tāmasa); 5. Vikuṇṭha (Raivata);
Vā.P. 67.20 reads ko me for Kāmam in the Bd.P. text. If this be accepted me line means ‘Who in the world can get liberation at will from me without beginning to perform Karma.’
The text is obscure here. Vā.P. 67.25 reads:
‘Inasmuch as that attempt of yours (at renunciation) has become futile’ etc.
Probably due to misprints this verse has become obscure. The reading in Vā.P. 67.28 is as follows:—
He who studies Trayī vidyā (three Vedas), observes celibacy (the first stage of life) and in the second stage of life as a Gṛhastha (or householder) procreates children, performs Śrāddha, sacrifice as well as gives religious gifts—such a performer becomes free from sin or rajas and lives praised by others.
Visannibha—not like, i.e. opposite of unconquered.
pratyadhyāya in the text is a mistake. Vā.P. 67.46 reads pratyavāya ‘impediment, sinfulness, decrease’ and can be rendered accordingly. ‘He shall cross over every impediment’.
A popular etymology of Hiraṇyakaśipu. It is endorsed only in Vā. P. 67.51.
VV. 45-81 tell the story of the birth of Maruts when Indra during the impure state of Diti entered her womb and split his prospective killer foetus into 49 parts. Cf VP. I. 21.32-41, Mt. P. Chapter 7.
This is however a Purāṇic development of a Vedic concept where the seven Maruts are the seven Prāṇas (Śat. Br. 9.3.1.7) Indra is the main Prāṇa controlling the Maruts.
This popular etymology of Marut is emdorsed by other purāṇas also e.g. V.P. 1.21-39; Mt. P. 8.62.
This purāṇic classification of seven strata or levels of the higher atmosphere or space and the assignment of the Marut-gods to each is psuedo—scientific but is found in other purāṇas also.
The fourth division of Maruts is not enumerated.
The names of the Maruts belonging to the seventh set are not mentioned.
The list in VV. 19-20 names only thirteen sons and not fourteen.
This chapter enumerates the prominent members of clans of Gandharvas, Apsaras, birds, serpents, Yakṣas, Rākṣasas, Piśācas, Yātudhānas and other species with super-natural powers.
VV. 1-29 enumerate the children of Muni, viz the clans of Gandharvas and the 14 groups of Apsaras with their sub-groups like Laukika, celestial, their kins and descendants. It is note-worthy that ten Apsaras were the expounders of Brahman and were Pañcacūḍas (having five plaits of hair). Apsaras born of different gods are enumerated in VV 20-24.
For Bd.P. text V.26b and 27a. Vā. P. 69-63 reads:
When contacted by (their) lover, they become inebriated and inflamed with passion without (embibing) spirituous liquor. By their very touch one feels satisfaction and the joy enhances.
30b is obscure. For: Vyavahāryāṇi sarvāṇi ṛju-sannihitāni ca but Vā.P.
69.67 reads:—Havyavāhāni sarvāṇi dikṣu sannihitāni ca. “Fires are deposited in all quarters.”
2. VV. 31-37 enumerate the children of Kadru viz. serpents.
VV. 38-72 describe how the clans of Yakṣas and Rākṣasas came into being from Khaśā.
Vā.P. 69. reads: Mātulaṃ bhajate putraḥ, Pitṛn bhajati kanyakā. “The son takes after his maternal uncle while the daughter does so after the father.”
Etymology of Yakṣa and Rākṣasa.
Vā.P. 69.111 states that Indra gave them boon of not killing and kept them.
VV. 73-101 describe the marital relation between Piśācas and Rākṣasas and their progeny out of 8 forms of marriage. Paiśāca is the lowest form.
Vidyut and Sphūrja are given as separate persons in verse 95 below. But then the number of Yātudhānā’s sons becomes eleven and not ten.
VV. 101-131 describe the progeny of Semi-divine clans Yakṣas, Puṇyajanas, Guhyakas.
Vide V. 15 above.
VV. 132-151 enumerate the leading figures in Rākṣasa clans such as Ālambeya, Kāpileyas and others (born from Khaśā’s daughters). Some clans are followers of god Śiva.
152-166 enumerate the different clans of Bhūmi-Rākṣasas and of Kaumāra Grahas.
VV. 166-170 describe the gradations (in descending order) of the divine and semi-divine beings.
(i) Devas and Asuras.
(ii) Gandharvas and Apsaras.
(iii) Guhyakas (Yakṣas) and Rākṣasas.
(iv) Piśācas.
VV. 171-179 describe the creation of the animal-world through the daughters of Krodhā.
1. VV. 185-273 give again the special treatment of Vānaras (monkeys) in 319-323. It shows the influence of Rāmāyaṇa as the history of Vāli and Sugrīva is narrated succinctly here.
Arbuda—One hundred millions.
Nikharva—One thousand millions.
Paḍma—Oṇe thousand billions.
This explains how the sun came to be called Mārtaṇḍa.
299-304 enumerate the important members of the Species of bears.
VV. 324-358 describe the different types of elephants, their characteristics and their favourite haunts.
VV. 349-351 give the etymologies of various names of the elephants.
Belief in goblins and the concepts about their 16 tribes are described in VV. 359-373.
374-384 describe the goblins called Kūṣmāṇḍas. They are mixed up with Piśācas.
Actually eighteen pairs are mentioned.
As above, eighteen groups of Piśācas arc given here.
VV. 386-400 describe the various tribes of Piśācas mentioned in VV. 381-383 above.
VV. 401-411 describe the then current superstitions about Piśācas.
VV 1-21 enumerate the chiefs or heads of different kinds of creation. One is reminded here of BG X—the Vibhūtiyoga in a different context.
VV. 47-54. The author is familiar with the traditional Rāma story but his description of Rāvaṇa is peculiar.
One set of four Yugas=4320000 years.
4320000 x 13 = 56160000 years.
VV. 90-100 describe the race of Vasiṣṭha.
Chs. IX to XX of the present Purāṇa describe the Śrāddha-Kalpa or the procedure of ancestor-worship in ancient India. It js an important topic and forms an integral part of Hindu Dharma Śāstra. It is rooted in the belief in after-death survival of the deceased ancestors and their residence in a particular region or world called Pitṛ-loka. This belief is pre-Vedic as it dates from the Indo-Iranian period (vide S.B.E. Vol. IV, p. 262), for the Iranian Fravarshes of Yima-Yama Ancestor-worship for continuation of one’s race and prosperity is found in the ṚV. The Gṛhya Sūtras and old Smṛtis (like Manu and Yājñavalkya) prescribe the procedure of Śrāddha which is generally followed in the Purāṇas. For example, The Śrāddha procedure is found in different Purāṇas such as A.P. 163.2-42, G.P.I.210, K.P.II 22.20-62, N.P. Ch. 28, Vā.P. Chs. 71-90.
It is noteworthy that in VV. 3-12 all questions, doubts etc. about the perfornance of Śrāddha are raised.
V. 22 explains the paradox why Pitṛs who were the Sons of gods became the ‘fathers of their own fathers’. Manu III. 201 differs from this text and states that Pitṛs sprang from Sages and from the Pitṛs were born gods and human beings.
This should be Pitṛgaṇāḥ as in Vā.P. 71.36.
In order to explain the full procedure of the performance of Śrāddha Śamyu is shown to have raised the points in VV 40-44.
VV. 67-74 describe the importance of feeding a Yogin—a point emphasized again by him in the following chapters.
This chapter is textually similar to Vā. P. 72.
Cf. Pd. P. V. 9.2-3, Vā. P 72.1,73,.60 for similar seven divisions of Pitṛs into those having forms and formless ones.
Kālidāsa echoes this in Kur[?]āra-Sambhava 1.26
The story of Skanda’s birth is given in Mbh. Anuśāsana Chs. 85 and 86.5-14. There is much variation in the accounts of Skanda’s birth in Purāṇas which are a mixture of folk-lore and mythology. The credit of creating a consistent story in a superb epic out of this diverse material must be given to Kālidāsa.
VV. 40-45 explain why Skanda got six faces. The Mbh. account differs.
This is an indecent derivation. Due to the casting off of the Semen of Śiva by Agni and Gaṅgā, the child came to be called Skanda (Skannatvāt skandatām prāptaḥ—states Mbh. Anu. 86.14.
VV 53-74 give the previous birth of Satyavatī, mother of Vyāsa and then the queen of Śantanu.
A brief resume of the seven classes of Pitṛs, their mental daughters etc. may be tabulated as follows:—
1. Vairājas Menā, Wife of Himavān, mother of Umā, Śiva’s consort.
The Phalaśruti—Rewards offered by Pitṛs to the performers of Śrāddha.
1. Cf. Viṣṇu Dh. S. 79.14-15. Yājñavalkya 1.236 specially recommends silver vessels. Cf. also Vā. P. 74.1-2; Mt. P. 17.19-22.
‘Copper Vessel’ in Vā.P. 74.5.
Hemādri regards this as Saptarcis Mantra (vide C.G. Caturvarga Cintāmaṇi, Śrāddha, pp. 1079 & 1208). This mantra is found in Vā.P. 74.15-18, Skanda P. VII. 1.206; 11-116, GP. (Ācāra) 218.6. Our Text however regards VV. 23-29 as Saptarci Mantra.
As noted above, seven verses from 23 to 29 constitute the Saptarci Mantra and Vā.P. 74.21-27 agrees in toto with our text. This is rather a eulogy of the Pitṛs in details. As against Hemādri our Purāṇa states that ‘This is what called the Saptarci’s Mantra’ (V. 30).
VV. 34b-40 enumerate the different trees, the leaves (i.e. the cups of the leaves) of which (if used for oblations to Pitṛs) confer different benefits. The Śrāddha Sūtra of Kātyāyana recommends the use of (cups of leaves of) sacrificial trees for Arghya. Though Purāṇas strongly recommend the use of vessels of metals, cups of leaves are also allowed. (vide Pd.P. Sṛṣṭi 8 9.142-43.
1. VV. 49-51 state why Brāhmaṇas are to be worshipped, fed and gifted at the time of Śrāddha. Cf. Auśanasa Smṛti V. 4-5 endorsing the belief of Pitṛs entering the bodies of invited Brahmins, in gaseous form.
“After muttering their names” Vā. P. 75.19.
The reading devānām “to gods” in Vā.P. 75.20 is better.
Vā.P. 75.26 reads Śuṣmai for Śoṣāya., Bloomfield records both the readings from VS. in Vedic Concordance, p. 538.
Cf. Gobhila Smr. 1.21.
Vā. P. 75-51 reads: lava-varṣās ca nityaśaḥ.
barhiṇo hyupabarhinaḥ in the text is obscure. Vā.P.75-53 reads barhan ‘Sacrificial grass’ for barhin in the text.
The reading sarpikāñjana-sannibha is obscure as fire cannot be black like collyrium; kāñcana ‘like gold’ in Vā.P. 75-65 is better.
yuṣmānaprāśanam is obscure even though emended as annaprāśanam. Agrāsanam (you will have priority) in Vā. P. 76-12 is better, and is supported by the following vv.
31-35 refer to the disposal of Piṇḍas. Cf. Mbh. Anuśāsana 125-38-40, BmP. 220.150-52 for similar views.
Holy places have a deep psychological effect on religious-minded persons. Śrāddha is to be performed in one’s own house. But as KP.II.22.17 states, holy places are no one’s private property. And a list of such holy spots is recommended in different Purāṇas like KP.II.20-32-36, Vā.P. Ch. 77, Mt.P. ch. 22. Not that these lists agree, but there is a great deal of overlapping as a number of holy spots like Gayā, Vārāṇasī, Prayāga, Puṣkara command respect from most of Hindus. Here is the list recommended by our Text.
A mountain in Bilaspur District of Madhya Pradeśa (Vā. P. 77.10-11 and 15.16). Viṣṇu Dh. S. 85.6 highly glorifies the performance of Śrāddha on this mountain. Our Text gives the credit of this sanctity to the penance of Aṅgiras on this.
A mountain range from Orissa to Madura (including a part of Eastern Ghats) but the name is specially applied to the range of hills separating the Mahā-nadī from Ganjam dist. It is regarded as the resort of Paraśurāma. De 119, HD. IV.777.
Sapta-Godāvarī—(1) The seven ‘mouths’ of the Godāvarī while falling into the Sea (2) Solangipur sixteen miles from Piṭhāpur in the Godāvarī District—De.178.
Gokarṇa—A place sacred to Śiva on the Western Coast in Kumṭā Tehsil of North Kanara District—HD IV. 753.
A tributary of the Gaṅgā at Vārāṇasī.
River rising in Agastya-Kūṭa-Mountain Malaya flowing through old Pāṇḍya country to the Sea (the gulf of Maṇar) celebrated for pearl fishery. De. 203.HD.IV. 812.
Śrī Śailam in Kurnool District in Andhra Pradesh. One of the Twelve Jyotir-liṅgas.
Sopara, 4 miles NW. of Bassein in Thana District of Maharashtra—De. 197.
Near Śūrpāraka—HD IV 787.
Probably Piṇḍāraka. It is near Golagar to the east of Dwaraka in Gujarat.
Citrakūṭa—A hill, 65 miles from Prayāga in Banda District of Madhya Pradesh—HD IV. 744.
Puṣkara—a sacred lake near Ajmer, Rajasthan.
Somanāthapaṭṭaṇa in Saurashtra—one of the sacredmost Jyotirliṅgas. It was demolished by Mahmud of Gazni but was reconstructed after Independence of India.
Devikā—variously identified with the Deeg, a tributary of the Ravi or with Southern part of the Śarayū—De. 55
In Aparānta as per HD.IV.815.
kṣetra. Thus Vyāsa-Tīrtha or Dvaipāyana Hrada is situated near Thaneswar. The Sarasvatī and Dṛṣadvati rivers flow through it.
The spot in the Sandy desert in the district of Sirhind where the Sarasvatī disappears—De 37.
The source of the river Sarasvatī in the hills of Sirmur in the Siwalik range of the Himalayas—De 180.
A lake at the foot of mount Candraprabha. The river Acchodā takes its rise from this lake. If identical with Acchoda-sarovara in Bāṇa’s. Kādambarī, it is Acchāvat, six miles from Mārtaṇḍa in Kashmir.
Variously identified with a country round Jaipur in Orissa (ii) with Lonardesh and a lake in Buldhānā District of Maharashtra and (iii) with, a hill in Sāhyādri near Godāvarī (?) and Bhīmā.
1. devyālaye as in Vā. P. 77.82 a.
Due to its mention of Kāntipura (ancient name of Kathmandu) and its protection by Kirātas, it may be located on the spurs of the Himalayas, to the North-East of Kathmandu (Nepal).
This is situated on the Gaṅgā near Kedar in Garhwal. Badarikāśrama is situated in this Vana.
These are identified as follows: Prayāga (Allahabad); Kālañjara (Kalinjar in Badausa Sub-Division of Banda District, Bundelkhand (M.P.); Daśārṇa (Eastern N. Malwa, including Bhopal in Madhya Pradesh, Vidiśā was its capital); Naimiṣa (Nimsar, 45 miles NW of Lucknow, Uttar Pradesh); Kurujāṅgala (a forest country situated in Sirhind, NW of Hastinapur—De.
The following are identified as per De’s Dictionary; Lauhitya (the Brahmaputra, Assam); Vaitaraṇī (the river Baitarani in Orissa) Jaipur stands on this river.
The text hereof—sā tu devī samudrānte dṛśyate caiva nāmabhiḥ is obscure.
Vā. P. 77.97a reads:
“On account of meritorious acts, it is seen only once near the sea”
Daṇḍakāraṇya probably comprised all forests from Bundelkhand or Bhopal right down to the Godāvarī or the Krishnā river. HD. IV. p. 745.
A branch of the Narmadā—De 39.
The idea seems to be:—the pan containing the sins goes down and the pan holding the sinners goes up thereby indicating how sinful they are.
A hill situated on the Western bank of the Phalgu river at Gayā HD.IV.827.
Cf. KP.II.16.8.
For list of food, fruits, vegetables etc. recommended for Śrāddha. Cf. Viṣṇu Dh. S. 79.17.
Out of the lists of plants given here, the following are the corresponding botanical terms given in works like All India Ayurvedic Dictionary, Āyurvedīya materia medica, Kirfel's Index to his edition of Aṣṭāṅga-ḥrdaya.
Tālakanda—If = 'Tālaka (yellow arsenic)
If —Tālīsa (Abie Weffiiana)
If =Tālamūtī (Curculigo Orchioides)
Kāleya—If = Kaliyaka (Coscinium fenestratum)
= Kala (capparis sepiaria)
Grīvaka—Grewia—asiatica (?)
Madhusāhvaya—If= madhuyaṣṭi (Glycyrrhiza glabra).
If=Madhūka (Madhuca Indica)
Śṛṅgajapa—Śṛṅgavera—synonym of karkaṭaśṛṅgī = Rhus Succedanea.
I am indebted to Dr. Y. Wadhwani of the Sk. Dictionary Deptt. of the Deccan College, Pune for the above information.
Cf. Vā. P. 78.12 and 15; also Smṛti candrikā—Śrāddha, pp. 415-416.
Cf. MK. P. 29.19.
It is not known why these parts of the country like Orissa, Talangana, Northern region of Sindhu etc. are prohibited for Śrāddha; whether they were beyond the pale of Brahmanism and the majority of people were following Jainism and Buddhism when this portion of this text was written.
The explanation in VV. 35 ff below shows that the terra Nagna includes Jainas, Buddhists, Jīvakas (i.e. Ājīvakas, the followers of Maṅkhali Gosāla) and such other sects who did not follow Brahmanism. It includes also apostate Brāhmaṇas, atheists and the committers of gross sins (Mahāpātakas). Cf. Viṣṇu Dh. S. 82.3 ff, Mbh. Anuśāsana 91.43-44 Vā.P. 78 & 31, also KP II. 21-3, 234-25. The idea is that mere sight of the sacred Śrāddha food by these pollutes it.
Vṛttikalatraka is obscure.
vāsara in the text means “day” but when “the sun” is already mentioned in the compound, the word is superfluous, vastu from Vā. P. 78.42 is accepted here.
Vā. P. 78.47 reads: ayajñayatayo nāma for ayajñā yatayo of the text.
VV. 61-67 describe the various methods of purification of different articles including the ground.
VV. 70-96 below deal with the topic of purification, of man—physical, mental and ritual. The defilement due to Āśauca (whether due to birth or death) technically pertains to eligibility for ritualistic performances.
Vā. P. 78.67 reads viprakṛṣṭena kṛcchreṇa “with a protracted Kṣcchra [Kṛcchra?] expiation.”
the line: Pītvā cāpobhūtilapā gatvā cāpi yugandharam is obseure: It probably means “And even after going to the country called Yugandhara; near Kurukṣetra in Haryana and drinking water (at or of Bhutilapa?)”
VV. 101-106 state the importance of Ācamana (sipping of water) and circumstance under which this purificatory rite be performed.
The following verses describe the qualifications, learning, character etc. of Brāhmaṇas worthy of being invited for a Śrāddha, as the antecedents etc. of invitees for rites pertaining to Devas and Pitṛs must be scrupulously investigated (vv. 5-6 below). Heredity, personality, Vedic learning, character were some of the main considerations of such invitees. Cf. Mt.P. 16.8-10, NP.I.28. 6-10, KP.II.21 and Smṛ.C. (Smṛti Candrikā) III. (Śrāddha Kāṇḍa), pp. 389-394. The ancient Smṛtis insisted on purity of conduct, good character. Declares Manu (II.118) “A Brāhmaṇa who knows only the Gāyatrī Mantra, but is self-controlled is preferable to the Brāhmaṇa who knows three Vedas but lacks in. self-control, eats every-thing and sells any-thing (forbidden by Dharma)”.
This verse contradicts the above verse on the specious ground that a totally stranger Brāhmaṇa may be a Siddha in disguise. Some late Purāṇas like the Bhaviṣya (quoted in Bālambhaṭṭī on Ācāra, p. 494) have slackened these tests.
It is such cheap promises of getting the fruit of sacrifices like Agniṣṭoma, Atirātra etc. by offering ordinary things like milk or ghee to Brāhmaṇas ìn meals, that adversely affected the Vedic institution of sacrifice.
The verse may be interpreted to include a forest-hermit, a Vālakhilya and a Sannyāsin as Atithis.
This is obscure Vā.P.69.17 reads: abhyāgato yācakaḥ syād atithiḥ syādayācakaḥ. ‘A visitor is (like) a mendicant but Atithi may not be a beggar’.)
Who is child-less.
Who’•eṇḍers no service (Sevī in Vā.P.)
This and the following verse state the priorities or precedence to be given to Brāhmaṇas according to their learning in the seating arrangement.
It is note-worthy that a recluse or a Yogī gets the first place of honour vide Supra II.iii.9.70.
The belief that certain persons of specially high character, merit, learning etc. purify excommunicated or such unedifying members of the society, by participating with them by sitting in their rows for dining or even by their beneficent look has been prevalent in India even before the time of Dharma Sūtras, vide Āpastamba Dh.S.II.7.17-22, Strangely enough, Gautama (15.28), Baudhāyana Dh.S.II.8.2, Manu III. 185-186, Yājñavalkya 1.219 use the same words about these sanctifiers of diners (Paṅkti-pāvanas). We get a long list of such sanctifiers in Mbh. Anuśāsana 90.25-31, Mt.P.16.7-23, KP.II.21.-1-14, Vā.P.79.56-59, 83.52-55. These lists are practically the same as those in VV. 28-32 hereof—
W.40-56 give a list of persons who are defilers of row of diners
(Paṅkti-dūṣakas). These lists are common to Smṛtis and Purāṇas such as Manu
151-166, Yājñ.Smṛ. I.222-224, Bṛhad Yama Smṛ. III.34-38, Mbh. Anuśāsana 90.6-11, Mt.P.16.14-17, BM.P. 220.127-135, NP. 1.30-41, KP 11.21.27-46 to mention a few. Apart from the textual similarity, the lists are interesting from the point of social history as they reflect what persons, vocations, ways of life were looked down upon by the elites of those times. Here sects who insist on long fasts (e.g. Jainas), Sāṅkhyas (these were originally atheists), non-Brahmanical mendicants like Bauddhas, Jainas, Śaiva sects like Kārukas, persons not following the vocations of their castes etc. are regarded as unworthy for being invited to Śrāddha or to receive gifts.
The promise of the fruit of sacrifices for dāna (religious gifts) must have resulted as a dis-incentive for performing sacrifice, and these Brahmanical writers get the dubious credit of adversely affecting the ancient Vedic institution of sacrifice.
A dish consisting of sesamum and grain (mixture of rice peas with a few spices—MW p. 308. II. row.)
Cf. Vā.P.80.54-57. In fact the whole of that chapter in Vā.P. is textually identical with this text.
This chapter is textually identical with Ch. 81 of the Vā.P. with a few variants.
The word Aṣṭakā aṣṭan according to Vārttika 9 on Pāṇini VII.3.45 means “a rite with Pitṛs as deities”. Āśvalāyana Gr.S.II.4.1 states that the 8th day in the dark halves of seasons Hemanta—and Śiśira are Aṣṭakas i.e. there are four Aṣṭakās. But most other Gṛhya Sūtras differ and regard the 8th day in the dark halves of Mārgaśīrṣa, Pauṣa and Māgha as Aṣṭakā days. Our text does not follow Āśvalāyana Gṛ.S. Gṛhya Sūtras differ about the offerings on these Aṣṭakās and the deities for which they are meant, though the Vārttika mentioned above regards Pitṛs as the devatā on these days. But according to our Purāṇa, Indra is the deity of the 1st Aṣṭaka, Prajāpati of the 2nd and Viśvedevas on the third and not the Pitṛs (!).
When Aṣṭakā was to be performed in one month, the 7th, 8th and 9th days after the Full Moon day of Māgha are to be taken.
This chapter is adopted from Mbh. Anuśāsana ch. 89 with slight variations in words. Vā.P. Ch. 82 is practically (textually) identical with this Chapter.
This chapter is incorporated from Mbh. Anuśāsana Ch. 89. It is probably Viṣṇu Dharma Sūtra (78.8-15) which first mentions the fruits obtained by performing Śrāddha under different constellations from Kṛttikā to Bharaṇī. Yājñavalkya Smṛ. 1.265-268, MK.P.30.8-16, BM.P.220.33-42, KP.II.20.9-15, Vā P Ch. 82 deal with the same topic though there is some disagreement about the rewards so promised.
VV 3-11 give the vegetarian and non-vegetarian articles of food liked by and therefore recommended to serve to Brahmins while dining at a Śrāddha. The Āpastamba Dh.S. (600 B.C.) prescribes flesh-eating as obligatory at Śrāddha and enumerates the animals the flesh of which gratifies Pitṛs for what period e.g. the flesh of a cow offered in Śrāddha gratifies the Pitṛs for a year (Saṃvatsaraṃ gavayena prītiḥ) and for other animals etc. see Āpastamba Dh. S.II.7.16.25; II.7-17.3. A refusal to accept non-vegetarian food at Śrāddha is punished by going to hell (Viṣṇudharmottam I.140.49-50, also Manu V 35; KP.II. 17.40).
Manu III 267-272, Yājñavalkya I, 258-60, Mbh. Anuśāsana ch.88, Kātyāyana’s Śrāddha-Sūtra (Kaṇḍikā 7-8), KP. 11.20.40-42, Mt.P. 17.31-35, Vā.P. 83.3.9, VP. III.16.1-3 and such other Purāṇas specify the length of the periods of time for which Pitṛs are gratified by the flesh of certain animals served at a Śrāddha. There are differences in the period of gratification, but as Hemādri notes the greater the period, the greater thee satisfaction (iha sanatra prītya-tiśayo vivakṣitaḥ / śrāddha, p. 590).
In southern India, strict vegetarianism in Śrāddha meals is observed though neither Mitākṣarā nor Kalpataru state that flesh diet is totally prohibited at Śrāddha.
Gajacchāyā or Kuñjaracchāyā is the conjunction that occurs when the Moon is in the Maghā constellation, the Sun is in Hasta and the Tithi is the 13th in the rainy season.
Misprint for Nīla vide Vā. P. 83.12.
VV.14-19 describe the reward one gets by discharging a bull on the occasion of Śrāddha.
VV. 21-28 mention the qualifications of Brāhmaṇas to whom gifts may be given. The Yogadharma was regarded as the foremost among Dharmas and hence naturally Yogis got a preference.
(i) Talavakāra Śākhā: Sāma sung on udu tvam (Ṛ.V. I.50.1), citraṃ devānām (ṚV.I.115.1)
(ii) Cāndoga Śākhā: The Sāmans sung on Mūrdhānaṃ divo (ṚV.VI.7.1)
VV. 29-35 give the list of persons unfit for invitation to Śrāddha Cf. KP.II.21.25-43.
VV. 36-42 enumerate persons who are unworthy of receiving dāna (religious gift at the time of Śrāddha).
Since very early times—since the period of Dharma Sutras (600 A.D.)—food for Śrāddha and other sacred purposes was not allowed to be polluted even by sight by certain animals and classes of persons such as dogs, Cāṇḍālas, the committers of Mahāpātakas, women in menses or sonless women or by a person suffering from white leprosy. When our author gives a list of such unworthies in VV. 43-44, he is echoing Gautama Dh.S. (15.25-28), Manu 115,239-242, and Purāṇas like KP. 11.22.34-35, Vā. P.78. 26-40 and VP. III.16-12-14 to mention a few.
Since the times of Vasiṣṭha Dh.S. (XI.17), Yatis (recluses), Yogis had a special place of honour among the invitees to Śrāddha. During the Purāṇa period the honour became a blind faith. As stated in Supra 9.70, feeding a yogi came to be regarded as more meritorious than feeding thousands of Brāhmaṇas. Hence, here in VV.58b-64 even speaking ill of Yogins is prohibited as a sin.
The belief in the omniscience of Yogins is still found all over India.
Pitṛs were originally three generations of ancestors in the Vedic times. But later on in Purāṇic times Pitṛs were divided as heavenly viz. Vasus, Rudras and Ādityas and humans (laukika) viz. father, grand-father and greatgrandfather. In later Purāṇas the number of classes of Pitṛs increased to seven as here. Our text echoes the division of Pitṛs as given in Vā.P.73, Varāha P. 13, 16 ff, Pd.P. Sṛṣṭi 9.2-4.
As a matter of fact the theory of Karman and re-incarnations (Punarjanma) weakens the basis of the performance of Śrāddha. Hence this belief is propagated in Purāṇas and other works on Dharma Śāstra.
Paraśurāma is shown to have visited all his forebears in a serial order thus:
(Jamadagni’s hermitage):—Ṛcīka—Aurva—Cyavana—Bhṛgu.
A line indicating Paraśurāma’s stay with Aurva and departure to Cyavana’s hermitage appears to be missing. Hence the question-mark after Cyavana.
The six distressful ‘waves’ in the life are: hunger, thirst, decay, death, grief and illusion (MW 222.3). ŚKD.I.282 enumerates the following ‘waves of existence’ viz. old age and death (of the body), greediness and vision of the mind and hunger and thirst (of life).
The three cities of gold, silver and iron in the sky, air and earth were built by Maya for demons. These were burnt down along with the demon-resiḍeṇts by god Śiva.
A place near the source of the Gaṇḍaka where Bharata and sage Pulaha performed penance (De. 174). The place abounds in sacred stones called Śālagrāma.
VV.56-62 and VV. 1-19 of the next chapter form one piece. They contain description of the city created by Jamadagni’s holy cow. The whole chapter is so beautiful that it can pass as a part of classical Sanskrit epics of the Gupta era.
Generally it is Śukra, Uśanā Kavi, who is credited to have the sole mastery of Sañjīvanī Vidyā and the treatise on politics Sukra-nīti-sāra is also ascribed to Śukra. Here Śukra’s father Bhṛgu is credited with the knowledge of both of these.
The word Pitāmaha ‘grandfather’ is rather loosely used here, as Bhṛgu is Jamadagni’s grandfather’s (Aurva’s) grandfather. His genealogy in brief, is as follows: Bhṛgu—Cyavana—Aurva—Ṛcīka—Jamadagni.
This is Āpava Vasiṣṭha. He is different from Vasiṣṭha, the narrator of the Paraśurāma Legend in this text. He was an ancient sage. Kārttavīrya helped the fire-god to burn a forest in which the sage Āpava Vasiṣṭha had built his hermitage. When Kārttavīrya and the fire-god burnt his hermitage, he cursed Kārttavīrya as a result of which the event of carrying away Jamadagni’s cow took place—Mbh. Śānti. 49.41-47.
Possibly the idea seems to be this;—there can be annihilation of all the subjects twentyone times in twentyone Yugas.
Mantra though derived from ^man by Nirukta. (vii. 12) later on came to be traced in Tantra works to two roots—man—‘to think’ or ‘meditate’ and—trai—‘to protect’. Thus mantra is that formula of letters which on being meditated upon protects (Vide Prapañca-sāra and Kulārṇava Tantras (17.54). Kavaca is a variety of mantra which was believed to work as a coat of mail to the reciter. Here infra II.iii.33.3-4 the Kṛṣṇa mantra of 10 syllables, viz.: Gopī-jana-vallabhāya svāhā is given. While the Kavaca called Trailokya-vijaya, also based on Kṛṣṇa is stated in vv. 5-27 there.
These eight forms of Śiva are comprised of (1) the elements (bhūtas) constituting physical man, (2) Prāṇa and Apāna symbolized by the sun and the moon. These constitute the vital man, (3) Mind or manas called by various names like Hotṛ, Yqjvan (Yajamāna), Dīkṣita etc. Kālidāsa in Śākuntalā 1.1 pays obeisance to this eight-formed Śiva. These are called eight Vasus in Vedic literature as they make all creatures manifest in concrete form (Śat. Br, II.6.3.6).
VV.6-21 are technically known as Nyāsa. In this, the devotee mentally assigns various parts of his body to deities (here various forms or aspects of Lord Kṛṣṇa).
Just as various parts of the body are protected by assigning them to different forms of the deity, the devotee is protected by Kavaca-mantra on all directions and at all times and places. This appeal for protection is stated in vv.22-28.
Name of a tree with aromatic bark and medicinal seeds—MW p. 244 called ‘kāyphal’ in Marathi.
This Vātsyāyana is probably different from the author of the Kāma-sūtras.
The ensuing prayer mainly contains references to incidents in the life of Kṛṣṇa as described in the tenth Skandha of the Bh. P. with a sprinkling of some Vedāntic terms to indicate the identity of Kṛṣṇa with Para-Brahman and Visṇu.
Thus Mantrajapa, Kavaca and stotra conclude the Tantric way of Kṛṣṇa worship.
VV. 44-47 give the benefits accruing from the recitation of this stotra.
VV. 48-50 state another Kṛṣṇa mantra and its phalaśruti (benefits accruing from it).
Māhiṣmatī—mod. Maheśvara or Mahesh, on the right bank of Narmadā, 40 miles to the south of Indore.
VV. 30-34 enumerate omens predicting death. Belief in omens is a characteristic of primitive societies. These beliefs were later formulated in a ‘science of omens’ (Nimitta-Śāstra) and treatises by Brahmanical writers like Garga and Jain writers like Bhadrabāhu, Dharasena were composed in the early centuries of this era. The common interpretations of omens by Brahmanical and Jain writers show that the Indian society inherited these beliefs from their common primitive forebears.
This Buddhist Goddess was accepted and assimilated in Brahmanic pantheon as goddess Durgā by Tantra-writers. Thus we have Brahmanical Tantra works like Tārā-Tantra (Gauḍa Granthmālā No 1, 1913), Tārārahasya of Brahmānanda (pub. Jibananda 1896).
The identification of Tripurā, Bālā, Lalitā etc. with Durgā in the next verses shows the influence of Tantras.
Nalva=400 cubits.
2. Muhūrta=48 minutes.
A division of army consisting of 21870 chariots, as many elephants, 65610 horse and 10350 foot-soldiers.
???????????? The propriety of comparison in vv. 7 and 8 as well as in vv. 10 and 11 deserves reconsideration.
He was an ancient sage who created a sacred spot called Ardhakīṭa in Kurukṣetra. A person performing a thread ceremony or fast at it, became the master of Mantras. Once Darbhin brought four oceans to this holy spot. (Mbh. Vana 83-154-57) But his cursing the moon is recorded only in this text.
It shows that the custom of Gaṇeśa-worship before the beginning of an auspicious act, was prevalent at the time of Bd. P.
Like other Purāṇas, Bd. P. advocates the identity of Śiva and Viṣṇu—a sort of a rapproachement between Vaiṣṇavism and Śaivism.
The alliteration of certain syllables (e.g. nam and taḥ in v.4a and 4b and of Śī in v.5, si and no in v.6a and 6b are worth noting.
In this omnibus prayer, Paraśurāma eulogizes the important members of Śiva’s family, Rādhā and Kṛṣṇa who helped him out of the impasse after smashing down Gaṇeśa’s tusk.
“Emended as lekha-tāpa-prāṇaśī for lekha-pātāvināśī as the text is obscure.
This Purāṇa specifically tries to bring together Vaiṣṇavism and Śaivism. The boon sought and granted here emphasizes this.
The range of bills extending from Orissa to Madurai district. It includes the Eastern Ghat and the range extending from Northern Circars to Gondwana—De, p. 119.
This seems to be the refrain of the traditional ballad of Paraśurāma.
One is surprised to find how Paraśurāma who was never anointed as a king nor was married at any time became eligible to perform Aśvamedha. For Āpastamba (XX. 1.1) and Lāṭyāyana (IX.10.17) Śrauta Sūtras have specifically prescribed this for a crowned king. Out of the four queens required of a king, one must be a crowned queen (Lāṭyāyana Śrauta Sūtra 10.1-2).
The wives of the kings are to go round the horse when killed. The crowned queen is to unite with the dead horse under the cover of a mantle (Āpastamba XXII. 11.3-4). Was this Aśvamedha episode introduced to explain why Paraśurāma gave all the conquered Land to Kaśyapa?
The rise of the power of Haihayas (Tālajaṅghas) after the retirement of Paraśurāma from active life, shows the temporary effect of Paraśurāma’s conquests. Tālajaṅghas not only recovered their kingdom but establishing their dominance on the Indo-gangetic plain, they drove out the ruler of Ayodhyā who, due to blood relation with Jamadagni, was an ally of Paraśurāma.
Repeated in the SK. Text.
As Sagara received his military training under Aurva and had no contact with Paraśurāma, this Bhārgava missile might be the fire-missile developed by Aurva who was advised by his pitṛs not to finalise it.
Kāmbojas were a people in northern Afghanistan. The Shiaposh tribe which now resides on the Hindukush is said to have been descendants of ancient Kambojas—(De 87). Kāmbojas, Śakas, Yavanas were people in the north-west Frontier. But they are blubbed together with Kirātas (tribe from North-eastern India, Tipārā, Sikkim (West) and Eastern Nepal and Tālajaṅghas from the Narmadā valley.
The Purāṇa distinguishes between Palhavas and Pāradas. Pāradas were Parthians (probably Pṛthus in R.V). But De opines that Pāradas dwelt in northern Beluchistan (De 148). Palhavas were a tribe in Media (Mada)—a part of the Parthian (ancient Persian) empire. Their country was famous for horses (De. 143)
The Piśāca motif is adopted by the author of Bd.P. to justify the changed attitude of prince Asamañjasa. According to Bh.P. IX.8.15.19, prince Asamañjasa was a Yogī who outwardly behaved in a censurable manner (probably as prescribed for Pāśupatas). When banished, he returned all the children hale and hearty to their parents who believed that Asamañjasa killed them.
misprint for Śakra. Vide V. 34 below where Vāsava is mentioned.
This is not correct. It is the gods who are praying Kapila. Hence it should be: Gods prayed:—
Gokarṇa—a holy place in north Kanara, Karwar Dist. of Karnatak. It is 30 miles from Goa between Karwar and Kumta. It contains the temple of Mahādeva called Mahābaleśvara, established by Rāvaṇa. The legend goes that Rāvaṇa was taking god Śiva’s Ātma-liṅga to Laṅkā. Due to urgency of easing, he had to entrust it to a bystander who was god Gaṇeśa in disguise. He did not want that the Ātmaliṅga should be with a demon. He placed it on the ground. When Rāvaṇa returned, he tried to wring it out of the earth. But in vain. He went away disappointed. But due to physical wringing by Rāvaṇa, it got the shape somewhat resembling a cow’s ear. The legend tries to explain the peculiar shape of this Śiva-liṅga.
1. Two places claim to be the spots of jahnu’s sacrificial place where Gaṅgā was ‘drunk’ up by Jahnu:
Sultanganj, to the west of Bhāgalpur (Bihar); the temple of Gaibinath Mahādeva there which is supposed to be on the site of Jahnu’s hermitage is on rock which comes out of the bed of Gaṅgā in front of Sultanganj.
If the legend of the Gaṅgā being brought by efforts of 3-4 generations of the kings of the solar race be correct, it must have been a sort of an ancient canal constructed by those kings to bring waters from the Himalayas to the parched plains of north India. In that case obstruction to the canal at Bhairavaghāṭī by Jahnu is feasible and not at Sultanganj.
M.Ali identifies the rivers as follows:
Sītā=Yarkand-Tarim-Hwang-Ho
Alakanandā= Gaṅgā
Su-Cakṣus = The Oxus
Bhadrāvatī or Bhadrasomā—Syrdaria (Geog. of Purāṇas, p. 201)
This creation of Sudarśana, the discus of Viṣṇu, from the pruned part of the sun-god is given in Vp. III, 2.11.
The description of dynasties of kings is an integral part of a Purāṇa. Though here the accounts are scattered at different places, they are given here from the beginning of the birth of Vaivasvata Manu to the future Sāvarṇika Manus. The story of the sun-god and his wives Saṃjñā and Chāyā and his progeny from them, the pruning of the sungod and his approach to his mareformed wife and birth of Aśvin gods—these are traditional accounts found in the Mbh. Ādi 76, Anuśāsana 150, Vp. III.2 and other Purāṇas with slight variations.
The progeny of Vaivasvata Manu and other legendary dynastic accounts are probably a part of the ur-Purāṇa. Hence we find them common in all Purāṇas.
The former half of the printed verse must be really the latter half and vice versa.
Jhusi (near Allahabad).
The strange story of bisexual Ilā-Sudyumna, child of Vaivasvata Manu, is found in Mbh. Ādi 75, Anuśāsana 147, Bh.P.IX. 1
According to Bharata (Nāṭyaśāstra (Baroda edition Vol. P. 27), when the single note Sa, Ri, Pa or Ni is dropped from the Mūrcchanās of the Ṣaḍjagrāma, there would take place twenty-eight Ṣāḍava Tānas (7x4=28). Similarly when the note Sa, Ri or Ga is dropped from the Mūrcchanās of the Madhyamagrāma, twenty-one Ṣāḍava Tānas would be effected (7X3 = 21). By dropping Sa, Pa, Ga, Ni or Ri, Dha from the Mūrcchanās of the Sa-scale twenty-one Auḍuva Tānas would be effected (7x3=21). When Ri, Dha or Ga, Ni are dropped from the Mūrcchanās of the Ma-Scale, there would take place fourteen Auḍuva Tānas (7 X2= 14). Thus the total number of the Tānas of two grāmas is eighty-four according to Bharata. These are given as Śuddha Tānas by later Ācāryas.
Contd. from p. 806
If the first Mūrcchanā of the Ma-scale is rendered taking Ma as the Ṣaḍja and the remaining notes accordingly, then it would be indicated as—
4Sa 3Ri 4Ga 4Ma 2Pa 3Dha 2Ni=22 śrutis.
This gives the Gāndhāra of 4 Śrutis called Antara Ga. Its consonant note would be Ni of 4 śrutis called Kākali Ni. These two were called the Sādhāraṇa notes. Their use was restricted. Their employment was allowed when the songs had the two śruti Ga and the two śrutī Mi notes in small measure. The Mūrcchanās with these two Sādhāraṇa notes were called as Sādhāraṇīkṛta Mūrcchanās.
Note—The Purāṇa does not mention the remaining two viz. Matsarīkṛtā and Aśvakrāntā.
Strangely enough, this Text and Vā. P. are silent about other Mūrcchanās of this scale. The NP. II. 50.35b.36a records them as follows: Nādī, visālā, Sumukhi, Citrā, Citravatī, Mukhā and Balā. Leaving Ga-scale with mention of one Mūrcchanā, the text now enumerates Tānas. The omissions in the Bd.P. are made good by reference to Vā. P.
The Purāṇic concept of a Tāna is different from that of the present day one.
3.The line is as follows: tenavānityapavaśapiśācātīvanahyapi.
For 40b here of, Vā. P reads: Haṃsa, Jyeṣṭha and Tumburu-
priya.
For this Vā. P. adds: Abhiramya, Śukra, Puṇya, Puṇyāraka. There are twenty (Tānas) in Ma-scale and fourteen in Sa-scale.
For this Vā. P. states: They desire similarly fifteen belonging to Ga-grāma.
1. Mūrcchanās with Sādhāraṇa Svaras arc called so. The Sādhāraṇa Svaras are:
Antara Gāndhāra i.e. Modem Śuddha Gāndhāra.
Kākalī Niṣāda=Mod. Tivra Niṣāda.
Vā.P. reading: alaṅkārasya accepted.
Bd. P. reads Sthatonitīraro nīddīmanah. Vā. P. reads: sthānāni trīṇī jānīyāt urāḥ etc.
As the whole chapter is full of corrupt readings and obscurities the reading from the Vā.P. are accepted. But the readings are not quoted as is done above in ch. 61 but simply translated indicating the source viz. Vā.P.
These arc referred to only in the Purāṇas. Later writers do not mention them.
The exigencies of metre have led to the change in the order. The order should have been (1) Sthāyin (i.e. Sā Sā Sā), (2) Ārohin (e.g. Sā ri ga etc.), Avarohin (e.g. ni dha pa etc.) and (4) Sañcārin (e.g. Sa ri sa ri ga ri sa etc.
Although the Section on Alaṅkāras (I. Vi.) in the Saṅgīta Ratnākara is referred to, to interpret these alaṅkāras only a few like Śyena (p. 133 of S. R.) throw some light. Though S. R. is much later than Bd. P. or Vā. P. he has preserved some of the Purāṇa traditions.
But the author has not given them anywhere.
The texts of Bd; P. and Vā. P. are obscure here.
vide Saṅgīta-ratnākara 1.6.64 which enumerates Rakti-lābha etc.
Pādabhāga means the fourth part. Three forms of the Tāla were Ekakala, Dvikala and Catuṣkala.
e.g. Ekakala Tāla was indicated as:
S S S S; Dvikala as: SS SS SS SS, and Caluṣkala as: SSSS SSSS SSSS ssss.
l = Laghu=one mātrā; S=Guru=2 mātrās; S=Pluta = 3 mātrās. Mātrā was the time required for the utterance of five short syllables. In Dvikala form there were Pāda-bhāgas of two Gurus each, and in Catuṣkala form, of four Gurus each.
There were three Mārgas (ways of the Tāla-procedure) namely Citra, Vārttika and Dakṣiṇa having the Kalā of two mātrās, four mātrās and eight mātrās respectively. The forms Ekakala, Dvikala and Catuṣkala were associated with Mārgas.
Patākā was one of the eight mātrās, which was indicated by moving the hand upwards. These mātrās were to be employed in the Mārgas as specifically directed.
The Vṛttis (styles of rendering songs with accompaniment) were three namely Citrā, Vṛtti and Dakṣiṇā. They were associated with the three Mārgas: Citra, Vārtika and Dakṣiṇa, the three Layas (tempi), and Grahas etc.
In Citrā the music of stringed instrument was prominent and song subservient, in Dakṣiṇā, the song was prominent and instrumentation subservient; and in Vṛtti both were employed equally.
1. vide Vā.P. chapter 88.
VV. 3-7. Though the present chapter deals mainly with the Ikṣvāku dynasty, these verses mention the dynastic list in the pre-Yayāti period i.e. before Circa 3000 B.C. as per Vedic Age p. 276 (BVB=Bharatiya Vidya Bhavan, Bombay).
Thus Śaryātas ruled in Ānarta (Gujarat and part of Malwa) with its capital at Kuśasthalī or Dwarka (De, 7), Dhārṣṭikas ruled over Vāhīka (between the Bias and Sutlej) in Panjab (De, 15). The descendants of Nābhāga were probably in the midlands of the Gangetic doab, but their special feature was the attainment of Brahminhood as Aṅgirasas, indicating the fluidity of caste system of that period.
From V. 8, the author describes the dynasty of Ikṣvāku. His three sons Vikukṣi, Nimi and Daṇḍa founded dynasties at Ayodhyā (U.P.), Videha (Bihar) and Daṇḍaka (North Deccan).
Aṣṭaka is a Śrāddha performed on the 8th day of the dark halves of the months of Mārgaśīrṣa, Pauṣa, Māgha, Phālguṇa (Āśvalāyana Gr.S. II.4.1), but most other Gṛhya sūtras regard the first three as the Aṣṭaka days. Flesh is to be offered to Pitṛs in this Śrāddha (Gobhila Gr.S.III. 10.48). Hence, Ikṣvāku’s order to Vikukṣi to bring flesh vide v. 12. Now, no flesh is served in Śrāddha.
A popular etymology—a special feature of this Purāṇa. But this is a quotation from Manu V.55.
2 Āḍibaka—The deadly combat fought by Vasiṣṭha and Viśvāmitra after assuming the form of Āḍi and Baka (two aquatic birds). Devas and Asuras fought with each other after taking sides of Vasiṣṭha and Viśvāmitra.
Kālidāsa, however, explains the epithet Kakutstha (as ‘one who occupies a prominent place among kings’, vide Raghuvaṃśa VI.71 Ikṣvākuvaṃśyaḥ kakudaṃ nṛpāṇām kakutstha ityāhitalaksaṇobhūt.
B.C. Law regards this legend as a natural phenomenon. He conjectures that this volcanic pit near the western sea was sub-merged with sea water and the volcanic action ceased by the efforts of Kuvalāśva (Tribes in Ancient India, p. 126), while Pargiter regards this as a shallow sand-filled sea in Rajasthan which prevented Aryan expansion (AIHT. pp. 260-61).
Vide verse No. 96 below.
Sa-gara (with poison): The etymology of the King’s name.
VV. 138-139 describe the ways of hair-dressing etc. of these tribes.
This is Dilīpa II. Dilīpa I was the father of Bhagīratha (see v. 166).
De identifies it with Ujjain but our text locates it on the ridges of the Vindhya mountain.
Vā.P.88.205 calls him Auṅkha while in the AIHT list of Ayodhyā kings (p. 149) he is recorded as Uktha.
Pauṣyañji—a teacher of Sāma-veḍa. He was a disciple of Sukarman Jaimini. He taught 500 branches of Sāmaveda (PCK—Prācīna carita kośa 1.9.624).
It is seen that most of the kings in this chapter are listed in Pargiter’s AIHT, pp.145-149.
Modern Tirhut, also called Janakpur, in Darbhaṅgā Dist. Bihar.
Pargiter records Pratīndhaka for this (AIHT. p. 147)
It appears our text jumped twelve generations downwards and declared Svāgata as the son of Śakuni. AIHT, p. 144.
Pargiter records the name Śruta for Sutoya of our text.
Ṛta according to Pargiter—ibid.
Kṛtakṣaṇa in AIHT, p. 149.
The first two viz.: Sinī and Kuhū are deities presiding over the day preceding the new moon day on which the moon rises with scarcely visible crescent (Sinīvālī) and the new moon day when the moon is invisible (Kuhū).
Out of the twelve wars between Devas and Asuras, this was the 5th war. For other wars see Introduction: Vaiṣṇavism, last footnote.
Urvaśī as her name implies was a resident of Ur, an ancient town in the middle east. It appears that fashionable ladies of B.C. 3300 of Ur used to keep a pair of rams as pets: A.J. Karandikar in his (marathi) Background of the Mahābhārata (Mahābhāratācī Pārśvabhūmī, Poona 1980. quotes from sir Leonard Wooley’s excavations at Ur. Among the finds in a queen’s tomb of 3300 B.C. deposited therein for the entertainment of the queen, “The strangest perhaps was a pair of rams. They were beautifully and intricately made. Their bodies were covered with fleece of shell... their heads and legs were of gold” (Intro, to Karandikar’s book p. 8). This may be the cause of importance attached to this term of contract-marriage between Pururavas and Urvaśī.
As noted by Pargiter, Amāvasu was the founder of Kānyakubja kingdom (AIHT. p. 144).
Pargiter gives Kuśāśva as the name of Kuśa’s son and Kuśika was Kuśāśva’s son (AIHT, p.144).
This exchange of caru seems an explanatory device to justify the militant nature of the Brahmin Paraśurāma and the Brahmanical transformation in the Kṣatriya Viśvāmitra.
1 “In Vā. P. 91.92 also Śunaḥśepa and Śunaḥpuccha are the names of Jamadagni’s brothers.
As Aitareya Brāhmaṇa notes Śunaḥśepa was adopted as a son by Viśvāmitra.
A comparison of this list with that given in Mt.P. Baudhāyana, Āśvalāyana, Āpastamba and Kātyāyana shows that our author is not exhaustive in giving the Gotras of the Kuśika clan. (vide ‘Mt.P.—a Study’ pp. 406-409)
He is regarded as a contemporary of Daśaratha of Ayodhyā. During his reign, Vārāṇasī was made desolate by a demon-like Gaṇa of god Śiva—the whole episode (described later in this chapter) is not creditable to the great God Mahādeva.
Recorded as Bharga in AIHT, p.149. The line is shown to have closed there, but our text records Gargabhūmi as the son of Gārgya (VV. 78-79).
This is the twelfth war between Devas and Asuras (vide-Intro.—Vaiṣṇavism—last footnote).
VV. 1-6 speak of Maruta and Mitra-Jyoti. But these have noconnection with any dynasty in this chapter.
The story of Yayāti requesting his sons to exchange their youth for a period of 1000 years for his old age is given in details in Mbh. Ādi. Chs 84 and 85. The immortal verse:
is quoted by other Purāṇas as well.
VV.77-90 show that kings in ancient India had to seek some sort of public sanction, before appointing a heir apparent to the throne.
VV.90-94 show that despite the disobedience of his sons Yayāti gave parts of his kingdom to his sons, though the hereditary throne was given to the youngest son Pūru.
VV.97-103 are often quoted and have become in a way, immortal, verses.
The curse motif was very popular with Purāṇa-writers to explain any miraculous or unlikely event, here the killing of a great hero like Kārttavīrya. The explanation of Kārttavīrya’s anti-sage action is given in the next chapter VV. 1-14.
Probably ṃe idea is that Arjuna will gain a better reputation in this task in the context of Khāṇḍavadāha.
Ruśadgu in AIHT, p. 144.
Antara in AIHT, p. 144.
Our text dropped Śineyu as the son of Uśanas and named his grandson Marutta as the son of Uśanas vide AIHT, p. 144.
AIHT. p. l46 names Parāvṛt instead of Rukmeṣu as the successor to Rukmakavaca.
Jyāmagha is noted as a hen-pecked husband in Purāṇas. vide vv.33-36 below.
Acc. to Vā. P. 71.3 King Bhajamāna had from Sṛñjayā two sons Bāhya and Bāhyaka.
The list in Vā. P. is Nimi, Paṇava, Vṛṣṇi, Para-Purañjaya.
The river Banas in Rajasthan, is tributary to the Chambal—De
Compare the story of Syamantaka in Bh.P.X.Chf 56 and 57.
Kalyārtha is obscure. Vā. P. 96-63 reads tulyārtha ‘for equivalence’ in performance of rites.
‘us all' as per Vā. P. 96.66:
Asaṅga according to AIHT, p. 107.
A popular etymology of Gāṃdinī.
AIHT, p. 150 records Nandanodakadundubhi as the name. His another name Andhaka given in our text is not given by Pargiter.
According to the genealogy on p. 105 of AIHT Āhuka was the son of Punarvasu.
grandsons according to Vā. P. 96. 164.
There appears to be some confusion in the text.
Syntactically sā Nandagopateh is tautologous. Sā should stand for Devakī but then Nandagopateḥ needs emendation like Ānakadundubheḥ. The emended text will be sā’nakadundubheḥ. ‘she (Devakī) was the wife of Vasudeva.’
?????????????????? Contrast Bh.P.X.5.5-8 where Kaṃsa is said to have snatched away the girl from Devakī and tried to dash her on a slab of stone.
According to Bh.p.X.8.48-51 Nanda was a Senior Vasu called Droṇa in his previous birth and Dharā was his wife. God Brahmā gave them a boon whereby they became the foster-parents of Lord Kṛṣṇa and were devoted to him.
VV. 42-51 contain ancient ideas about embryology.
VV.72-126 describe the incarnations of Viṣṇu. The list of these is different in this Purāṇa. vide—Introduction—Vaiṣṇavism.
AIHT.p.144 records Garbha as the descendent of Vahni and Gobhānu comes after Garbha.
The same as Sarūtha in Vā.P. But Bharata is regarded as the son of Duṣyanta and Śakuntalā in Mbh. etc.
1. The following are the locations of places mentioned here:
Śivapura—The country of Siaposh; it included Kafiristan (De 211)....
ii. Yaudheya—Located between Hydaspes and Indus (De 215).
iii. Navarāṣṭra—Nausari in Baroach Dist. Gujarat (De 139)
iv. Kṛmilā—untraced.
The country of the tribe of Ambutai who lived in northern Sindh at the time of Alexander. (De 6)
This obscure rite is mentioned by Buddha in derision. Mbh. attests to the existence of this practice—MW 365A
The text has mixed up Bali, the great rival of Indra and this Bali, the king of East India. The story of having Aṅga, Vaṅga, Kaliṅga, Puṇḍra, Suhma as the sons from Dīrghatamas to his queen Sudeṣṇā is of a different Bali and not of Iṇḍra’s rival. See MLBD. PE. pp.104-105.
A popular etymology of Gautama.
VV. 107-203 give the brief history of different ‘Future’ dynasties. The dynasties mentioned here are (1) Bārhadratha, (2) Pradyota, (3) Śiśunāga (4) Nanda, (5) Maurya, (6) Kāṇva and (8) Āndhra.
For the discussion of these historical dynasties, see Introduction “Historical Tradition in Bd.P.”
Surapurañjaya but Svarapurñjaya in Vā. P. 99.368.
vindhyakānāṃ kulānāṃ te nṛpā vaivāhikās trayaḥ. the word vaivāhika renders the meaning obscure if not absurd. Vā. P. 99.372 reads: vindhyakānāṃ kule ‘tīte nṛpā vaivāhikās trayaḥ.
‘when the dynasty of Vindhyaka was terminated, there were three kings of the Agni-kula (the race of the Fire god).
VV.201-241 depict the gloomy picture of the Kali Age. This description is common to other Purāṇas also. R. C. Hazra, in PRHRC states that such was probably the condition of Hindu society from 200 B.C. to A.D. 200.
Although the title signifies the ‘merger of the entire three worlds in their constituent elements during the period of a complete day (i.e. day and night) of Brahmā (vide VV. 236,237), it contains much more material from the description of future Manus or rather Manu-periods and the ultimate dissolution of everything after god Brahmā’s ‘merger’ into the ‘equilibrium of three guṇas’.
The influence of Sāṅkhya theory of involution of the universe is obvious under the Purāṇic way of description of dissolution.
For the general information about Manu-Periods (Manvantaras), vide supra I. ii. 35-150-215, Ibid chapters 36, 37, 38.
As stated in Bh. P. XÍI.7-15, in every Manu-Period there are five types of officers: (1) Manu, (2) A group of seven sages, (3) A group of gods, (4) Indra or the chief of gods, (5) Sons of Manu. There is some variation in the details of names etc. of these officers in different Purāṇas. In this Purāṇa also the information about these office-bearers etc. is given in a rather confusing way that it is somewhat difficult to prepare a tabular statement for each of the Manus with ṃe names of special office-bearers of each category under him even though the information here is more detailed than in other Purāṇas like VP.
The future saptarṣis (Seven great Sages) etc. mentioned in VV. 10-22 belong to the 8th Manu, Sāvarṇa. Cf. VP. III. ch. 2.14-19.
The author states that ‘due to the multiplicity of repetitions’, he has curtailed details (V. 37 below.)
VV. 55-65 give details of the office-bearers, gods, sages etc. of Meru-Sāvarṇi who is otherwise known as Dakṣa-Sāvarṇi. Cf. VP. III.2.20-23. Our text gives more detailed information about these categories or groups of office-bearers than in VP.
Aṅga and Viśva as per Vā. P. 100.64.
Although the specific name of this second Sāvarṇi is not mentioned here, it is Brahma-sāvarṇi. vide verse 81 below. VV. 66-81 state the names of groups of gods, sages etc. during this tenth Manu Period. In V. 81 this Manu is called Prājāpatya (i.e. Brahma-sāvarṇa).
VV. 95-105 give the detailed list of Devas, Saptarṣis, Manu’s sons, etc. of the thirteenth Manu called Ruci. Raucya is the name of Manvantara after Manu Ruci.
VV. 106-116 state the office-bearers in the regime of the last Manu Bhautya. Our text omits the name of Indra of this Manvantara. VP. III.2.41 informs us that Śucī[?] was the Indra then. He seems to be different from Śuci, the son of this Manu (in V. 114).
After stating what happens after the day of god Brahmā is over, the author explains the three types of dissolutions viz. Naimittika (Periodical), Prākṛtika (Pertaining to Prakṛti) and Ātyantika (The Ultimate one, resulting from spiritual knowledge) vide VV. 128-132.
VV. 132-178 describe the deluge that pervades the universe after the completion of Brahmā’s day. The description is common to all Purāṇas.
Our author is fond of giving etymologies some of which are funny, vide the etymologies of ambhas ‘water’, salila ‘water’, arṇava and Nara.
The units of time are re-stated here to give the idea of the time of Ābhūta-samplava.
Prob. “Lava” meaning ‘A Lava consists of five Kṣaṇas’.
Although the title of the chapter leads to believe that it must be a description only of Śiva-loka (the region of Śiva), it is a description of Bhuvana-kośa or different regions (lokas) constituting the universe. Śiva’s region comes at the end.
VV. 8-46 describe the seven worlds viz l. Bhūr, 2. Bhuvas, 3. Svar, 4. Mahar (in details) 5. Jana, 6. Tapas and 7. Satya. These seven are called kṛtas. The location of 1-4 is (1) The earth, (2) The space between the earth and the sun, (3) The space between the sun and Dhruva (The Polar Star) (4) the space between Dhruva and Jana-Ioka is Mahar-loka (VV. 39-40).
V. 22-25 explain the terms Jana-loka (causing birth of people like Manu), Tapas (Region for performers of Penance) and Satya (= Sattāmātra, of pure existence, the region of Brahmā).
The intervening verses state who stay in each of these lokas (regions).
In V.V. 47-68, Vāyu describes how gods etc. resort to Janaloka when Maharloka suffers from the saṃvartaka fire at the end of the world. He states how the time is endless; and how in the same process of the same gods, sages etc757, taking re-incarnation time continues (ad infinitum).
VV. 77-89 descibe the condition of the persons who reach Satya (=Brahma) Loka. This Purāṇa supports the state of Liberation described in Brahmā Sutras IV. 4.17-21 in that the Liberated soul has all the advantages and specialities of Brahmā except his power to create the world etc (vide VV. 80-83).
VV. 90 ff give the units of time to tell about the life-span of god Brahmā. The technical terms of numerals in VV. 100-103a are worth noting.
10,000—10,000 (It should be Daśasahasrāṇām Sahasram 10,000<—1000.)
In VV. 115ff Vāyu states the units of measuring distance to determine how long was the world of Brahmā (from this world). The distances and locations of the Sun and other Planets (VV. 129-135) are imaginary though supported in other Purāṇa works. VV. 138-145 state the distance and ocations of the higher worlds like Maharloka and others.
From Vā. P. 8;106 Nālikā seems to be a measure but Lexicons like MW., SKD. ḍo not support it. If ‘Nālikā’ is a measure, it is equated here with a couple of Dhanu-staffs.
Probably Krośa as it is a distance of one thousand Dhanus.
VV. 146-195 deal with seven hells, the tortures therein and the sins that lead to them.
Vā. P. 101-152 read Rodha which is the name of a hell. It means: The killer of cows, a destroyer of foetus and one who indulges in arson (burning of towns etc.) is consigned to the hell Rodha.
Kṣayaṇāt in Vā. P. 101.182 is also obscure. Therein Karmaṇāṃ kṣayaṇāt means ‘wasting away of Karmas’.
VV. 198-210 contain the Puranic notion about the population of different kinds of species in this Brahmāṇḍa. The reply to the question of sages in VV. 196-197 is imaginary from our point of view but people seriously believed in these figures in Puranic times.
VV. 233b-245 constitute a poetic description of the city of Śiva and VV. 249-259 describe the holy residents who dwell there. It is a Puranic description of the types of Liberation called Salokatā, Sarūpatā, Samipatā.
When Vayu has already described the Ābhūta-samplma (world-end) which destroys worlds like Bhūr, Bhuvaḥ etc, sages naturally want to know the fate of the residents of Śiva’s city at that time. The author wants to establish the greatness of Maheśvara. He replies that they ultimately enter in Him who is the Subtlest Aṇu. This shows the influence of Vaiśeṣikas on the author. Historical teachers of the Sāṅkhya School, Kapila, Āsuri, Pañcaśikha are elevated like the sages Sanaka, Sanandana etc.
VV. 293-297 describe the process of involution of the universe in the Sāṅkhya (Vedāntic) way; Avyakta and Brahmā are the causes of ‘annihilation and extension’.
VV. 300-312 discuss the topic Kṣetra and Kṣetrajña and conclude that the self-born being brings about dissolution (of the universe) through Prakṛti.
VV. 5-25 describe the process of involution of Tattvas (Tattva-Prasaṃyama) after the end of Kalpa. Thus the element Pṛthvī is swallowed up by water as it (Pṛthvī) loses its peculiar characteristic viz. smell. The process may be indicated thus:
The Element Pṛthvī Water Fire Wind Ether (Ākāśa) Bhūtādi Buddhi Mahat Guṇa-sāmya (equilibrium of Guṇas, Sattva, Rajas and Tamas) or Prakṛti.
VV. 26-96 describe the nature of Guṇas.
VV. 35-53 describe the nature of Ignorance (Ajñāṇa). It causes three types of bondages (VV. 37-38), creates different defects such as Rāga (Attachment), Dveṣa (Hatred in the mind (VV. 39-46) and leads to hell and birth in lower species.
Technical name in Sāṅkhya System for the 3rd Bandha (Bondage)
VV. 61-72 teach how to cultivate Vairāgya (non-attachment).
2. VV. 76-95 give a desultory treatment of Kṣetra and Kṣetrajña. In the course of discussion, various terms e.g. Avyakta, Karaṇa, Akṣara Puruṣa, Sadbhāva, Asadbhāva and others are explained.
Vā. P. 102.81a reads avyaktāntagṛhīta ‘ending with Avyakta’.
VāP. 102.118 reads:
puruṣaṃ kathayasvā’tha kathaṃ tajjñair vibhāṣyate
“‘Describe the Puruṣa’ (If requested thus) how he will be described by those who have realized him.”
‘ahas’ (in ‘ahas tasmin na vidyate’ is emended as ‘aṃhas’.
VV. 102-108 discuss the nature of Ātman.
VV, 16-33 describe how the world evolves through the disequilibrium of Guṇas and how this original balance of Guṇas (Guṇa-sāmya) is disturbed.
Better ‘anādyam’ ‘beginningless’ as in Vā. P. 193.23.
This is obviously corrupt, as water is irrelevant here. Vā. P. 103.27 (a corresponding verse) reads:
Kṣetra-tajjñās tu sarvaśaḥ
“kṣetrajñas are ever produced both at the beginning and at the end”.
1 Śavas-tulya-prasṛṣṭyatha in Bd. P. is obscure. Vā. P. 103.31 (a corresponding verse) reads:
VV. 34-38 describe the same bringing in Purāṇic deities Maheśvara, Brahmā.
Here ends the discourse by Sūta.
The sattra (sacrificial session) concluded with the conclusion of the Purāṇa. Just as the Naimiṣāraṇya sages took the Valedictory bath (avabhṛtha snāna) and went to heaven, the later audience of the Purāṇa is exhorted to take such a bath and go to heaven.
Review of the main sections of the Purāṇa.
Vāyu seems to be a member of the audience when the Purāṇa was narrated in the Naimiṣāraṇya sattra.
VV. 46-57 give the Phalaśruti (merit accruing from hearing the Purāṇa).
The genealogy of teachers who handed down the Purāṇa unto Sauti, the son of Sūta. This list is longer man the one given in Introduction.
Usual qualifications of the listener to the Purāṇa. These are common to all holy scriptures.
The usual concluding solutation to the Primordial Puruṣa.
Conjeveram, 43 miles SW of Madras. The eastern portion of the town is Viṣṇu-Kāñcī and the western is Śiva-Kāñcī. The chief deity of Śiva-Kāñcī is Śiva called Ekāmranātha and his consort is Kāmākṣī. The story seems to have a Dravidian background as Kāñcī and the south appear now and then.
The moral observances viz. Non-violence, Truth, Non-stealing, Celibacy, Possession-lessness. Some Smṛtis enumerate ten Yamas. Yamas are obligatory.
The restraints, Yogasūtra II. 32 enumerate the following: Śauca (cleanliness), santoṣa (contentment), tapas (austerities), svādhyāya (study of the Vedas) and Īśvara-Praṇidhāna (complete submission to God), as Niyamas. There is variation both in the number and restraints under ‘Niyamas’. cf. KP. II. 11-20-29.
VV. 32ff give a discussion between Indra and Bṛhaspati regarding the nature of Karma. The nature of violence (Hiṃsā) is discussed in this chapter.
idam in V. 39 is meaningless. The other (N) edition reads:
‘The sin will accrue in the aforesaid order’.
Two crucial misprints have rendered the verse absurd. In 40A ìnstead of pāpam (ādiśet) read ‘pādam’ (ādiśet) meaning ‘one-fourth of atonement should be prescribed for Brāhmaṇa etc.’
40b. (Putrāṇāṃ) caiva niṣkṛtiḥ is obscure.
N. reads naiva niṣkṛtiḥ, ‘There is no expiation at all in the case of etc.
N. 2.40 reads ardhakam for arthakam
‘The sin is half in transgressing the preceptor’s order’.
VV. 50-75 state circumstances under which violence to life is condonable.
N. continues the 2nd chapter. Hence the 1st verse here is 2.70 in N. Our text seems to have deleted N. 2.77 and 79.
The story illustrates how the fruit i.e. merit of good actions from theft of property is distributed among the parties concerned.
Name of a celebrated hymn in Vāj. Saṃhitā XVI. 1-66. But how was the Kirāta lady regarded eligible for repeating Vedic Mantras?
Liquor-drinking is a great sin (Mahāpāpa). The remaining chapter deals incidently with different types of wines in ancient India, the permission to non-Brahmin men and women to drink and strict prohibition for Brāhmaṇas even while worshipping ‘Mothers’ (Mātṛ-goddesses).
N. reads: tayā karmāṇi “she should be made to perform rites prescribed in. Śrutis and Smṛtis.
The esoteric fifteen-lettered mantra of Parāśakti is: Ha Sa Ka La Hrīm Ha Sa Ka Ha La Hrim Sa Ka La Hrī.
The remaining chapter discusses the last Mahāpātaka viz association with those who have committed one of the Mahāpātakas. As in the case of incest, Smṛtis like Manu XI. 181, Yāj III 261 etc. have prescribed different penances for such sinners but there is no unanimity among them.
VV. 41-45. list the prohibited things for sale.
VV. 46-59 throw light on complex social situation in ancient India and the superstition of pollution by sight.
The story of Indra killing his preceptor Triśiras or Viśvajit on the suspicion of his complicity with Daityas and the consequent pursuit by Brahma-hatyā (the sin of Brāhmaṇa murder) and Lord Nārāyaṇa’s division of Indra’s sin of Brahmahatyā among women, trees and the earth is found in Mbh. Udyoga 9-3-4; Śānti 342.32-34 and 41 and Udyoga 9.43 southern recension and other Purāṇas.
Our text reads ‘tato’—But N. reads suto ‘a son’. Smṛtaḥ in V. 3a in our text and suto in N. means both. The texts presume that Danu is the name of a man and Kaśyapa was his father. Mbh. Ādi 65.12 clearly states that Danu was the daughter of Dakṣa and she was given in marriage to Kāśyapa. That is Kāśyapa was the husband and not the father of Danu. Other Purāṇas endorse Mbh. If Smṛtaḥ in V. 3a is emended as Smṛtā the verse means: ‘A beautiful girl remembered by the name Danu was born to Diti and Kāśyapa.
Viśvarūpa had three heads and was hence called Triśiras.
The story of churning the milk-ocean for nectar appears in Mbh. Ādi. 18, VR 1.45, Bh. P. VIII 6, 7 and other Purāṇas all affirming pro-sura role of Viṣṇu. This Purāṇa is no exception as can be seen from VV. 49-54. The episode reflects against the greatness of Viṣṇu.
A popular etymology: A-sura (Non-wine-imbibers). Originally it is derived from ^as—‘to throw’—who threw out gods. But in Vedic it is used with Varuṇa and as an adj. it means ‘divine’, ‘Supreme Spirit’ (MW 121-1). The A-sura is a later formation come to be supported by such Purāṇa episodes as in VV. 66-69.
A supplementary (khila) Sūkta after RV. IV. iv. 34.
The mention of nose-ring shows that this work (Lalitopākhyāna) must be later than the 10th cent. A.D. (P. K. Gode had adduced adequate evidence to prove this). Rock-cut temples and frescos of pre-10th cent. period do not show nose-rings.
An Asura chief. (PE, p. 786) on the basis of some Purāṇas states that he got a boon from Śiva ‘that none other than a son born to Śiva should be able to kill him’. Our text here (VV. 16-17) attributes the granting of the boon to god Brahmā. Siva was a widower then and he must be persuaded to marry to beget a son for killing Tārakāsura. Hence, the deputation of Cupid the god of Love resulting in Kāma’s being burnt as narrated in the subsequent story.
The Purāṇa-writer had little idea that there are no trees near Mānasa lake. It is a poetic vision of the lake.
This is not the site of old Delhi. The location of this Indraprastha is untraced.
The use of a string or series of epithets as a prayer of a deity is as old as the Yajurveda in the ‘Black’ portion of which we have Rudrādhyāya (Tai. Saṃ. IV.5.) and in the ‘White’ portion the śata-rudriya (Vāj. Sam. Ch. 18). The tradition was continued in Purāṇas and we have ‘a thousand epithets of Viṣṇu’ in the Mbh. Anu. ch. 149. Here though not a thousand names, we have a series of epithets glorifying Lalitā and hailing her victory and equating her with the Almighty or Parabrahman (VV 1-29).
There is a separate sahasra-nāma of Lalitā with an erudic commentary of Bhāskara-rāya alias Bhāsurānanda.
Here Lalitā is equated with Puruṣa in Puruṣa-Sūkta (RV.X.90).
VV. 8-10 describe how the different worlds—the nether-worlds and the higher worlds constitute the body of Lalitā.
The Āgamas regard ‘Parama-Śiva’ and his Śakti (Potency) called Lalitā here as superior to the trinity of the lower grade viz. Brahmā, Viṣṇu and Śiva. From philosophical standpoint there is no difference between Power and Master of the Power (Śakti and Śaktimān). When the Supreme Power (Parā Śakti) Lalitā is born, her consort (the Śaktimān) Parama Śiva must manifest. Here he has done so and is designated as Kāmeśvara due to his most beautiful form.
VV. 1-8 tell us that Lalitā is a Supreme Deity, all lesser gods, divinities, Siddhis etc. come to pay obeisance to her.
VV. 26-54 describe the coronation of Lalitā and Kāmeśvara.
VV. 3-6 give a ist of musical instruments of the mediaeval period. Many of these are seen in the frescos and panels of cave-temple at Ajanta, Ellora, etc. Out of these Niḥsāṇa is a Sanskritisation of a Persian word. In Marathi historical records they are called ‘Niśāṇ’.
Here N. reads Jhallarī-saṅgha—A group of cymbals. ‘Jhariharas and carṣarītālas of the types of Liṅgya and Āliṅgya’—N. XI.5.
The goddess in charge of cavalry (of women, as these are śaktis) is significantly named “(a śakti capable of) extremely speedy horse-gallop”.
VV. 16-22 enumerate the different breeds of horses and the regions from which they came.
Such as Āskandita etc. sec Mallinātha’s comm. on Śiśupālavadha—V.60.
It is not understood why our text has more than two separate chapters for describing the march of Lalitā’s army. The text N. in one (11th) chapter has described the march of the total army in 108 verses.
(Continued from the previous page)
Around this great seat of Bliss of Lalitā are stationed 15 Eternal deities of the form of time (Kāla-rūpa)—They are on par with Lalitā
[vide VV. 54-60]
II 3 deities viz. Kāmeśī, Vajreśī and Bhagamālinī the most beloved of Lalitā and comparable to her in grandeur etc.
[vide VV. 49b-53]
III 8 Rahasya-yoginī deities—Destroyers of Asuras.
[videVV. 46-49a]
IV 10 Nigarbha-yoginī deities. They are benevolent giving protection, delight etc. to all
[vide VV. 41-45]
V 10 Kulottīrṇā deities. Auspicious and kind-hearted, powers such as Sarva-siddhi-pradā
[vide VV. 35-40]
VI 12 Sampradāya deities or Ājñā-śaktis Fiery element predominates as they rose from the ashes of Kama.
[vide VV. 28-34]
VII 6 Gupta-tarā deities like Anaṅga-madanā etc. Their names show that Eroticism was their forte
[vide VV. 24-27]
VIII The Śaktis are Gupta ‘secret’
[vide VV. 17-23]
16 digits of the Moon. They are also called ‘Nityā’ Eternal Śaktis
10 Mudrā devīs
[vide VV. 3-16]
10 siddhi-devīs like Animā etc.
(ii) 8 Śaktis like Brāhmī known as “Matṛs”
IX All Śaktis in the IX step are Prakaṭa (Manifest) Śaktis.
Procedure of appeals etc. to Lalitā and the functions of Mantriṇī.
This is a description of the chariot of the commander-in-chief-, Daṇḍanāthā, the boar-faced deity (Potriṇī). The chariot has five steps, but the distribution of deities etc. is rather confused. May be due to some textual confusion. Whatever is precise is recorded in the following outline.
Centre of the Chariot—Bindu (Vide VV. 2-5)
Centre of the Chariot: 3 deities—Jṛmbhiṇī, Mohinī, Stambhinī [Vide VV. 6-81]
5 deities such as Andhinī [Vide VV. 9-12a]
6 deities out of Mātṛs, Mothers with exception of Caṇḍīkā or Mahālakṣmī, Vārāhī, six are stationed here.
Prob. 7 deities Dhātunāthās e.g. Yakṣiṇī, Śaṅkhinī so called as these
IV deities consume 7 dhātus of the body, bestowers of eight siddhis. Other side of the step: 2 chowrie-bearing deities And Daṇḍanāthā’s Lion. (Vide VV. 12b-33)
VI v.l. states that this chariot has 5 steps but without specifically mentioning the V step, this is called the 6th step in the text. Prob. 8 deities e.g. Vārtālī, Vārāhi etc are stationed here. On their left Daṇḍanāthā’s buffalo.
Below them 8 guardians of quarters, gods, demi-gods, Nāgas etc. are Step stationed (Vide VV. 34-55)
On the wheel 3 deities: Jṛmbhiṇī, Stambhinī, Mohinī [The same deities as on the II step of this kīri-cakra-ratha vide VV 6-8 above and Kṣetrapāla at the extremity of this step. Below the VI Step:
1000 deities and 10 Bhairavas [Vide VV. 56-86]
The lines are jumbled up in print. I follow the text N which is consistent.
The location is imagined to be in Orissa. There is no coasted town in Orissa which can be even linguistically connected with Śūnyaka.
VV. 5-20 describe the evil portents in the city of Śūnyaka, Brahmanical and Jain works agree with majority of these portents and their implications, e.g. Thānāṅga Sutta 405.8, 608 for 8 Mahānimittas. Ancient
Jain teachers like Bhadrabāhu Dharasena were experts in interpreting omens.
MW p. 429A
VV. 10-19a give a list of weapons used in mediaeval India. The varieties of arrows, use of fire-arms and projectiles are note-worthy.
VV. 30-32 give various varieties of poisons known in ancient India. They had regional varieties like Saurāstra, Brahmaputra, etc.
N. 18.64 reads mahākopa ‘(fire of) great anger or rage’?—a better reading.
This chapter describes how Nityā Śaktis repulsed the surprise attack on the rear of the army by demons under Viṣaṅga, under cover of darkness.
Here ends the first day of the battle.
Eight names are omitted here (3.4.21.82) they are Andhaka, Sindhuṇetra, Kūpaka, Kūpilocana, Guhākṣa, Gaṇḍagalla (Gaṇḍavella), Caṇḍadharma, Yamāntaka.
This means it was after about nine or ten years after Lalitā’s marriage that she undertook the campaign against Bhaṇḍāsura. A sort of poetic balance is effected by matching the daughter of Lalitā against the sons of Bhaṇḍāsura in the battle.
This chapter shows that the belief in the elephant-headed god Gaṇeśa as the destroyer of difficulties or impediments in an undertaking was current at the time of the author of this Māhātmya and people used to worship god Gaṇeśa first even in formal worship of other deities. This super-position or priority of Gaṇeśa worship is attributed to the boon of Lalitā as a reward of his exploits in the campaign against Bhaṇḍāsura (V. 104).
The eight deities presiding over the Yantra which brings or creates difficulties in getting success (Jaya-vighna) are the personifications of tendencies which create disaffection among people and demoralise the army (vide VV. 36-39). The adverse effects of the Yantra are described in VV. 43-52- The Yantra may be symbolic of the fifth-columnists or the enemy-agents of the ancient period. The belief in such destructive black magic dates from the days of Atharvaveda.
The birth of Gaṇeśa from the laugh of Lalitā (as against from Pārvatī) is an attempt to enhance the greatness of Lalitā. The six forms of Gaṇanāthas or Vighnanāyakas (the ‘masters’ of vighnas impediments) given, in VV. 77-82 emphasize the auspicious powers of these deities.
The author’s ingenuity in converting vices, virtues, physical and mental handicaps into Astras “missiles” appears now and then. It reached its climax in Bhaṇḍāsura’s fight with Lalitā, Infra ch. 29. Here this Astra is capable of making the whole army thirsty. Its effect is described in VV.45-53.
The battle seems to have come to a standstill for sometime while Śaktis were drinking wine. The period is recorded in V. 70 and 77 and effects of drinking in VV. 82-84, 96-97.
Varieties of wine in ancient India.
Soma-juice is equated with wine and the use of Soma in sacrifices is attributed to the wine-ocean’s provision of wine to Śaktis in this battle vide VV. 87-89.
viz.: the 8th and 14th Tithi per fortnight. The Full moon and the new moon days. And the sun’s passage from one rāśī (sign of zodiac) to another.
As observed in Note 1 on Ch. 19, the chariot of Lalitā symbolizes Vedic religion; the Vedas, Puruṣārthas etc. are parts of her chariot.
It is a good picture of the battlefield—occurring in details in the War-Parvans of the Mbh. and repeated elsewhere in this text also.
As stated elsewhere this battle symbolizes the struggle between good and evil forces. The missiles also signify evil forces used by Bhaṇḍa and good forces countered by Lalitā. I give below the list of so-called Astras discharged by Bhaṇḍa and destroyed by Lalitā with a counter (good) force.
VV. 62-138
1. Andha-Tāmisraka (great darkness)
Pākhaṇḍa (Heresy)
The work is popularly known as Saptaśatī. It is, however, not mentioned before in this Purāṇa though the author states: “as formerly explained”.
From V. 90 onwards Bhaṇḍa used an Astra for counteracting which God Viṣṇu had to incarnate. Here the Nine Avatāras of Viṣṇu as we know them today are given and not the ones in the body of the Bd. P. (such as Dattātreya etc).
Bhaṇḍāsura was created out of the ashes of Madana when he was burnt down by god Śaṅkara. Now Bhaṇḍāsura is killed by Lalitā. Madana had then no body to exist. At this time Tārakāsura was a growing menace. According to his boon, only Śiva’s son could kill him. Śiva was a widower engrossed in penance. Formerly, attempt to tempt Śiva had failed. So Madana must be given a body and be deputed to tempt Śiva. Rati was appealing, so gods presented Rati to Lalitā. Out of compassion she revived her husband. He was blessed by Lalitā and was sent to Śiva. This time Śiva was subjugated. He married Pārvatī and got a son Skanda.
Devas have come in deputation to plead Rati’s case. As usual Lalitā must be propitiated by singing a string of her epithets—a glowing tribute to her. Hence her epithets in VV. 11-30.
Not obtainable to frightened fellows í.e. Sabhi+Alabhye.
Gods wanted to kill Tāraka for which Śaṅkara must be tempted to marry. The pleading for Rati is in their own interest.
Bbava (Śiva) the enchanter one with his body not visible to all living beings.
The Love-lorn condition of Śiva like an ordinary person is described in VV. 71-84. It is the author’s special contribution not found in other Purāṇas.
Pārvatī’s fascination for Śiva is the subject of Kālidāsa’s beautiful epic Kumārasambhava.
The story of Skanda’s birth, his killing of Tāraka and his marriage with Devasenā are recorded in Mbh and other Purāṇas. Thus in Mbh Anu 83.68-82 86-5-14 we are told how he was born and the causes of the different epithets given to him. For his different mothers vide Mbh Vana 230.6,15. His killing Tāraka (Mbh Śalya 46.73-75). His marriage with Devasenā (Mbh. Vana ch. 229). But in Maharashtra, people believe that Skanda has taken a vow not to see a woman and has uttered a standing curse that a woman trying to see him will be a widow for seven births. Subrahmaṇya (i.e. Skanda) in South India is a married god.
Like every god great or small, Skanda is said to have settled at Śrinagar to serve Lalitā, an attempt to enhance Lalitā’s glory.
The present chapter deals with the construction of the capital of Śrī-Lalitā and her consort Kāmeśvara. The trinity of gods—Brahmā, Viṣṇu and Maheśvara, the sons of Lalitā Devī, commissioned Viśvakarman and Maya, the architects of Devas and Asuras to build the cities Śrīpura or Śrī-nagarī.
The number sixteen has a special significance in this Māhātmya. The letters of Lalitā’s full Mantra are sixteen, so are her forms and as shown below (vv.16-20) the same number of sacred spots—nine mountains, on the earth + seven oceans—are the sacred sites for building Śrī-nagarīs.
The Verses 28ff describe Śrīpura on mount Meru. Though Pāmīrs are identified with Meru, the mountain described here is fictitious.
This Śrīpura had seven ramparts and enclosures. The walls were made of iron, bronze, lead, copper, silver, gold and within each enclosure the garden of heavenly trees viz. Kalpa, Santāna, Hari-Candana Mandāra, Pārijāta etc. The palace of Mantriṇī had a park of Kadamba trees.
The structures e.g. Gopuras show that the Māhātmya was composed by a South Indian. Constant reference to Kāñcī Kāmakoṣṭha etc. confirms this theory.
The five trees in Paradise are: Kalpavṛkṣa, Mandāra, Pārijāta, Santāna and Haricandana (yellow Sandal). There are parks or gardens of each of these celestial trees in the text.
This Mātaṅga sage is Lalitā’s devotee and is different from the one in VR or referred to in PE, pp. 492-93.
Though the present chapter proposes to enumerate the guards of seven chambers, actually, only two—Mahākāla in Mahā-Kāla-Cakra, (vv. 7-41) the protector of ṃe first garden and the Cakra of Vasanta (vv. 44-60) are described fully. Thus every season—Grīṣma (Summer), Varṣā (rainy season) etc. have their cakras and the duty of protecting the gardens or parks in the remaining enclosures (vv. 58-66). Thus (Mahākāla + 6 seasons=) seven guards are appointed to these seven enclosures.
Mahākālyā (great Dawn)
The season spring consists of two months Madhu (Caitra) and Mādhava (Vaiśākha); Naturally Madhuśrī (the Beauty of Caitra) and Mādhavaśrī (the beauty of Vaiśākha) are his wives.
The season summer (Grīṣma) consists of two months Śukra (or Jyeṣṭha) and Śuci (or Āṣādha). Hence his two wives are Śukraśrī and Śuciśrī (the beauties of these two months).
In the list of Śaktis of the Rainy Season (Varṣartu) the first two are the names of the Month Nabhas (Śrāvaṇa) and Nabhasya (Bhādrapada) which constitute the Rainy season. Others are the deified natural phenomena in the rainy season.
Months Iṣa (Āśvina) and Ūrja (Kārttika) cover the season called autumn. Hence they are treated as his wives.
Sahas (Mārgaśīrṣa) and Sahasya (Pauṣa) are the months which constitute the season Hemanta. Hence these months are given feminine forms and are said to be his spouses.
The months Tapas (Māgha)and Tapasya (Phālguna) form the season called Śiśira and hence they are treated as the wives of the season Śiśira.
Vasanta-Cakra (vv.49-60) is said to have sixty deities abiding in it. But the deities are different Tithis of the bright half and of the dark half both of Caitra and Vaiśākha which constitute the season Vasanta (Cakra). Similar Cakras for the remaining seasons (ṛtus) each having sixty deities (15 tithis of bright half +15 tithis of the dark half per month. A season consists of two months. Hence 30 Tithis per month X 2 months constituting the season =60 Śaktis.)
Thereading Ca triṣu is wrong. N. 28.176 reads Cartuṣu (Ca ṛtuṣu) ‘and in other seasons’.
This chapter describes the seven concentric chambers or enclosures built of precious stones—each enclosure built exclusively of the following precious stones—Topaz and gold, rubies, Gomeda (a gem of four colours found in the Himalayan region), diamonds, Lapis-Lazuli, Sapphires and Pearls. One wonders whether pearls were regarded more valuable than diamonds, sapphires in those days. The special feature of these enclosures was the uniformity in colour etc. of the Plant-world, nay even of water, birds etc. in each enclosure; thus in describing the diamond enclosure, the water of river Vajrā is to liquefy diamond and those who drink it have adamantine Physique (vv.29-31). Wine flows liberally in Lalitā-māhātmya and the residents of these whether Siddhas, Śaktis etc. are inebriated but are devotees of Lalitā, repeat her Mantra, epithets etc.
VV.10-13 describe the enclosure of rubies. It is inhabited by Cāraṇas.
VV.14-26 describe the enclosure of gomeda. It is populated by crores of Yoginīs and Bhairavas. Its special feature is the residence of Apsaras (Heavenly courtesans) and Gandharvas all drunkards but meditate upon Lalitā. VV. 24-26 enumerate the fourteen sources of origin of these divine damsels.
Thirteen sources are enumerated here. The ocean of Milk is the fourteenth source.
VV. 27-33 describe the enclosure of diamonds. Its residents are Kinnaras and Kimpuruṣas.
VV. 34-40 describe the enclosure of Lapis Lazuli. It is inhabited by the denizens of Pātāla viz. great Nāgas like Śeṣa, Karkoṭaka, Bali and pious Daityas.
VV. 41-49 describe the enclosure of Sapphire.
The description of this inner-most enclosure is important. It mentions the fame of the river Tāmraparṇī for pearl-fisheries. The mention of the rivers of Tamilnād only confirms the author’s native Province. It gives the distribution of eight quarters to traditional Dik-Pālas (guardians of the quartets) such as Indra, Agni, Yama etc. Under Yama’s jurisdiction are hells which too are enumerated.
Mention of Gorakṣa or Gorakhanāth as ‘the chief of Yogins’ shows that Gorakṣa became a legend by the time of Lalitā-māhātmya. One wonders why his teacher Matsyendra is not mentioned as the pair Matsyendra and Gorakṣa is still indissolubly popular. The mention of Gorakṣa shows that this Māhātmya was composed after the 10th Cent. A.D.
The epithet ‘Nātha’ to the wind god shows the influence of Yogic Nātha Cult. Here instead of mentioning five Prāṇas as his Śaktis, the Yogic flow of breath in the right and left nostrils is noted as his Śakti. Even the chief officers of Lalitā are mentioned as ‘Mantriṇī nāthā’ and Daṇḍa-nāthā. This may be due to the influence of the Nātha cult.
As this verse suggests, this chapter (main portion at least) describes the Cakra of sixteen Āvaraṇas with Rudra (or Mahārudra) as the central, presiding deity. He is always alert with his bow. In the enclosing triangle are three Rudras viz. Hiraṇyabāhu, Senānī and Diśām Pati. The names of Rudras in different Āvaraṇas (sixteen in all) show the palpable influence of Śatarudriya from which they (i.e. the epithets) are borrowed and arranged around Mahārudra. The meanings of the names of different Rudras make it clear how the Rudra was given benevolent and malevolent epithets and as such the concept was complex in those times. Traditional duties of Trinity, of creation (Brahmā), maintenance (Viṣṇu) and destruction (Rudra) are a simplistic (and inadequate) presentation.
These Rudras stay in the NE of the Pearl-chamber and protect the devotees of Lalitā (vv. 1-52)
These are seven and so the outer covering may be a heptagon.
The text Adhaḥ parivaro etc. should be ādyaḥ paricaro as in N.
VV.54-65 describe the emerald chamber of Daṇḍanāthā.
VV.66-70 Coral enclosure—residence of god Brahmā.
VV.71-84 describe the region of Viṣṇu with ruby Maṇḍapas. The first Twelve names of Viṣṇu uttered at the beginning of a Sandhyā (morning or evening prayer) viz. Keśava, Nārāyaṇa, Dāmodara are regarded as the forms of Viṣṇu with which he protects the world.
VV. 85-94 give the description of a thousand-pillared hall and the residence of Śiva. This Śiva is Śrīdevī’s devotee (on a lower level). Mention of 28 Śaiva Āgamas in V. 89 does not clarify whether the Advaita or Dvaita theory is advocated by them.
The description of the Mahāpadmāṭavī shows that it is a yogic allegory. It is beyond the “great Halls” of Mind (vv 2-23), Buddhi ‘Intellect’—(vv. 24-33), Ahaṅkāra ‘Ego’ (vv.34-40), the sun-god (vv.41-50), the moon-god (vv.51-58) and of Śṛṅgāra ‘love sentiment’ (vv.59-69), the last being the most difficult to cross. The ‘waters’ of tanks (Vāpis) are stated to be Amṛta (nectar), Ānanda (Bliss, delight) and Vimarśa (discrimination?). The whole description suggests that this must be a figurative description of the Yogic process to the realization of goddess Lalitā, the Cit-śakti.
A further point to be noted is the Buddhist influence. The deities Tārā, the chief navigator in Amṛta vāpī (vv. 12-17) and Kurukullā, the chief of boats (Naukeśvarī) in Vimarśa-vāpikā, are Buddhist deities adopted in the Lalitā cult.
N. reads Sattvam for Sarvam in our text.
(vv. 88-93), Brahmā (v. 94) and Visṇu (v. 95), Rudra (v. 96), Īśvara (vv. 97-99), Śaṅkara (v. 99) with their respective Kalās.
The description is continued in the next chapter.
N.B.: The idea seems to be this: All the chambers are connected with Padmāṭavī, the intervals of their joints being one Yojana each.
1. VV. 1-32 of this chapter state the position or distribution of places to various deities in Lalitā’s paraphernalia. The following are their location:
The mantra of three syllables: Oṃ Jūṃ Saḥ
For pihitā in this text N.32.42 reads Piṇḍitāḥ. It means: “The oceans of redness (of the complexion) of goddess Lalitā were (as if solidified and) enmassed there”.
In vv. 48 to 96 the places of different deities according to their importance are fixed and their residences at a higher altitude accordingly. The deities within a particular Antara form a group—a cakra with a presiding deity (cakriṇī) and a protecting deity—generally a Mudrā. The cakra is given a designation. The ladder-like hierarchical positions of all deities are not completed here.
Some cakras follow in the next chapter:
Name of Cakra: Sarvajña
(w. 81-96)
Name of Cakra: Sarvasiddhipraḍa
(vv.86-90)
Antara of Saṃkṣobhiṇī
(vv.79-85)
A cakra: Sarva-Saṃkṣobhaṇa
(vv.74-78)
A cakra under Sarvāśāpūrikā
(v.73)
A cakra under Tripurā
(v. 65)
Abodes of Mātṛ-devatās like Bhūmi etc.
(vv.50.59)
Abodes of Siddhis 20 Hastas above the level of the Ground of the Lotus-grove
(vv. 48-55)
Although the Mudrās are female deities, they are translated here as if of a masculine gender implying ‘the capacity to do the particular job like saṃkṣobha ‘Agitation’ etc. done by that Mudrā viz. Saṃkṣobhiṇī, though noted here as Saṃkṣobha.
This chapter describes the remaining Antaras of other deities and concludes with the poetic description of Lalitā and her consort.
The following are the Antaras in the upward direction. The last one in die last chapter is taken as the base:
Bindu-Pīṭha
(vv.45-67)
Assumes forms of 50 Pīṭhas
Antara of Aṅga-devīs (denoting parts of Lalitā’s body.
(vv. 40-44)
The Abode of Ṣoḍaśī: Nityā (Lalitā): Bindu Cakra.
The Nityā-devīs dwell with 15 Īśvaras
Antara of 15 Nityā deities (Lalitā is the 16th)
(vv. 31b-39)
Antara of 4 Nāthās—Influence of Nāth Cult and Gurudom.
(vv. 25-30)
Antara of Samayeśīs
Autara of Kāmeśī, Vajreśī, Bhagamālā, Śrīdevī (Lalitā) the 4th Devi
(vv. 19-24)
Antara of weapons (in person) of Kameśvarī
(vv. 10b-18)
N. of the cakra: servoroga-hara
Sarvaīśvaryā (Ya etc.) (v. 6);
Kaulinī (Śa and the rest) (7);
Pradhāraṇā (v.5) (Ta-Varga),
Jayinī (5) (Pa-Varga) (v.4)
Kāmeśvarī (Goddess of speech accompanied by Ka-varga)
Medīnī (v. 4) (Ca-Varga);
Vimalā (v.5) (Ṭa-varga)
Antara of Vaśinī and other goddesses like Kāmeśvarī etc.
(vv. 1-10a)
The Antara of sarvajñā as in chapter 36
Or a cylindrical piece of wood studded with iron pikes—MW, p. 1049a.
N. gives the names as follows:
Mitreśa Uḍḍīśa, Saṣṭhīśa [Ṣaṣṭhīśa?] and Caryā.
Here there is an omission of the description of two more legs in the South-East and North-West and of the forms of Viṣṇu and Maheśvara.
The omitted lines as ascertained from N are as follows:
The second leg of the couch has the splendour of a big sapphire. It should be known as of the nature of Viṣṇu and it is in the South-West direction.
The third leg of the couch is as spotless as pure crystal. It should be understood to be representative of (lit. of the nature of) Rudra and it is in the North-West direction.
Both Śaivas and Śāktas believe in 36 Tattvas but of these the first 12 are imaginary as S.N. Dasgupta puts it, while the remaining 24 arc the same as in Sāṃkhyas. The list of Tattvas is given in 58-60. For tabular systematic presentation vide Sir John Woodroffe’s The Garland of Letters 2nd Edt. pp.252-253.
The description of goddess Lalitā is certainly romantic. But the words ‘Bindu Pīṭha’, ‘The Screen of Mahāmāyā’ (e.g. v.93) scarcely veil its spiritual content despite poetic fancy.
VV. 3-10 give a gradation of Mantras in importance and decide that Lopāmudrā Mantra i.e. the mantra beginning with Ha and the Kāmarāja Mantra that is the mantra beginning with Ka—arc the most efficacious. Shri-
Ha Sa Ka La Hrīṃ
Ha Sa Ka Ha La Hrīṃ
Sa Ka La Hrīṃ.
The only difference between Kādi and Hādi mantras is only of three syllables viz. Ka, E, I. These are known as ‘Male seeds’ and these are used for the I Pāda in Hādi Vidyā (Saundarya Lahari Verse 33).
The symbols used in vv. 12-14 to express the “seeds” of the Mantra are different than those given in Saundarya Laharī.
v.l. Japanti (N) ‘perform the Japa of’.
VV. 17-32 describe the procedure of Sādhanā for getting “mastery” over the Lalitā mantra.
VV. 33-62 described the “fruits” or powers one achieves after performing specific quantity of Japa of mantra.
The text reads ‘ahaścakre’. It should be emended as ‘ā-hṛccakram’ upto the plexus—yogic cakra—at the heart’.
Nirṇayasāgara text confirms this emendation.
The text is corrupt. It should be as in the Nirṇayasāgara text: vibhāvanīyo hṛccakra āphālāntaṃ jvalacchikhaḥ.
“It should be observed at the yogic plexus in the heart (lustrous) like a fire blazing with flames”.
The Veṅkaṭeśvara Press text reads:
The Nirṇayasāgara text gives a better reading:
Lalāṭa-paṭṭastha
“That which is at the fore-head”
The yogic plexus is of two petals.
VV. 67-71 Various Dhyānas of Lalitā for different objectives or fruits.
The goddess Kāmākṣī glorified here is different from the famous Kāmākṣī near Gauhati in Assam. That goddess represents the generative organ of Satī, Śiva’s first wife, which fell down as Śiva was carrying her dead body. Kāmākṣī in this chapter is the famous goddess of Kāñcī near Madras. As Kā (goddess Sarasvatī) and Mā (goddess Lakṣmī) were produced from her eyes (Akṣī) she is called Kāmākṣī (vv.67-74). She is Tripura Sundarī the Primordial Goddess who manifested there at Kāñcī due to the Penance of god Brahmā was installed on Kāmakoṣṭha.
The whole chapter is in a way a Kṣetra-Māhātmya of Kāñcī as to how, why and where great god Brahmā, Viṣṇu, Śiva settled at Kāñcī and participated in the celebration of the marriage ceremony of Kāmākṣī etc.
N. reads Yantra and is a better reading with reference to Śrī-yantra.
Trayīprokta-Svarūpā “Whose form is described in the three Vedas N.”
Description of the reflection of the goddess. He (it) had all the characteristic features of the goddess. ‘It’ is translated as ‘he’ as the SK word is in the Masculine gender.
N reads Sarvādyam ārādhaya yathāvidhi ‘Propitiate according to due procedure the invisible form which is Primordial of all.’
N. shows that some lines are omitted after V.108. The translation of omitted lines is as follows:—“On a day with an auspicious constellation (Nakṣatra) people will worship by means of plantains and coconuts. Hence, for the increase in prosperity and felicity of the people... (Read verse 109 in our text).
Śiva devoid of Śakti (symbolised by-i-in Śiva) is no better than Śava (a dead body). Such is the greatness and power of Śakti.
1. This chapter gives the following stories about the greatness of Kāmākṣī.
Pārvatī sportingly closes the eyes of Śiva and commits the sin of dislocating the religious life of the world. She is made to atone for it by penance on the Kampā. Śiva, in his loneliness—under Ekāmra tree performs Penance at Kāñci. Due to Kāmākṣī’s blessings to both, they are united forever (vv. 19-45).
(ii) Quarrel between Brahmā and Viṣṇu about Personal Superiority—Śiva’s appearance as column of fire—Brahmadeva’s arrogance to Śiva for which Bhairava plucks Brahmā’s Head—Bhairava relieved of his Sin of Brahmahatyā through Kāmākṣī’s grace (vv.46-86)
(iii) Birth of Sons to Daśaratha, King of Ayodhyā (vv. 87-137)
This story has no basis in Vālmīki Rāmāyaṇa; the first two stories have some basis in other Purāṇas, but here (as expected) our author changed them to glorify Kāmākṣī.
N correctly reads:
Ayodhyā-devatā-dhāmni Śiṣye tatraiva saṅgataḥ
“He slept in the shrine of the goddess of Ayodhyā”.
The present chapter deals with the propitiation of Kāmākṣi [Kāmākṣī?]. For this, worship of Śrī-Cakra is essential. As Saundarya-laharī verse 11 describes, Śrī Cakra has the following diagrammatic formation:
“The abode of nine angles—four of Śiva and five of Śakti—together with eight petals, sixteen leaves, three roundings and three walls; enlarges itself into one of forty-four angles” (See the enclosed figure on p. 1365). VV.3-6 describe the importance of Śrī Cakra.
VV.7-13 describe the procedure of worshipping Śrī-Cakra and its efficacy.
VV.15-17 describe the importance of Śrī-Vidyā. It consists of 16
syllabled Mantra—the mantra of 15 syllables given in note of chapter 39 and the syllable Śrīṃ= the Mantra of 16 syllables. The importance of this mantra is not still appreciated by the educated elite even in India.
Mudrā is the name of a particular position or intertwining of fingers. The various Mudrās for Lalitā-worship arc given in the next chapter.
VV.24-29 describe the procedure of Japa of the 16 Syllabled Mantra and its efficacy.
The procedure of Puraścaraṇa of this Vidyā is described in vv 30-33. This Vidyā can be used for achieving certain personal objectives and can be used destructively as well. VV.34-39 describe how the Mantra is to be used for personal positive advantages and vv.40-70 explain how the mantra be used as black-magic such as Māraṇa, Uccāṭana etc.
VV.72-78 explain the concept of Prapatti or Śaraṇāgati.
VV.78-81. enumerate the qualities essential for attaining perfect knowledge.
This chapter deals with Mudrās specially observed in Śrīvidyā. The most important is Yonimudrā described in vv. 17-18.
VV.8-35. describe the procedure of Dīkṣā.
The Thousand-syllabled Mantra is nothing but a series of Lalitā epithets including in them all the powers implied in the names of Siddhis, Nityās, etc. It concludes with the secret sixteen-syllabled Kādi Mantra.
N. gives this mantra as follows:
Rules of discipline while behaving with one’s guru are scattered over v.59 to the end of the chapter.
VV. 1-16 (and even later)deal with the procedure of meditating upon Lalitā. The main principle is: you can worship a deity after identifying yourself with the deity. Hence, the necessity of Nyāsas (vide vv. 8-18).
Letters of alphabet have a special yogic significance. It is presumed that all the letters of the alphabet from A to Kṣa are distributed on the nerve-plexuses or the Yogic Cakras, from the lowest-Mūlādhāra Cakra upto the Ājñā Cakra which carries the last two Ha-Kṣa on its two ‘Petals’ thighs (vide verse 24).
Bhūta-lipi is explained as of the following order:
Short Vowels—a, ī, u, ṛ, ḷ.
mixed or conjunct vowels e, ai, o, au.
Ka-varga (gutturals).
Ca-varga (palatals).
Ta-varga (Cerebrals).
Ta-varga (Dentals).
Pa-varga (Labials).
8. Ha, la, Va, Ra and La.
9. Śa, ṣa, Sa.
1. From V. 55 onwards we have the Tāntrika-yogic significance of the fifty-one letters of the alphabet. Thus for example:
VV.55 to 61 mention Śaktis presiding over the letters of the alphabet.
(ii) VV 64-71a enumerate the Vighneśas i.e. the impediment-warding Gaṇeśas.
(iii) VV.71b-76a: The Śaktis of the above Vighneśas.
The trouble in tabulating them per letter of the alphabet is due to their irregular (less than fifty-one) number in some cases. VV.55-57 give the Śaktis of 15 vowels while vv.57-61 regard Mahākālī and Sarasvatī as the main deities endowed with 33 Śaktis which are supposed to be of consonants. Thus the number of Śaktis enumerated here is 15 + 33 = 48 and not 51 as required.
v.l. Dvirambā, Umā, Mārūpī.
Belief in the influence of planets is very old. They (nine in number) must be posited by Nyāsa at the various parts of the body; the Nyāsa of planets is given in vv.76-79.
Similar belief about stars (and constellations) prevailed among ancient men and they are to be posted by Nyāsa on different parts of the body as instructed in vv.80-82a.
Yoginīs are appropriately posted on the Yogic Cakras in our body by Nyāsa (VV. 81b-84a).
Letters of the alphabet have their separate Śakti each per letter. VV 84b-91 give an alphabetic list of Śaktis. Thus VV.84b-86a give the list of Śaktis beginning with a, ā, i, ī etc. but ṃe number of vowel Śaktis is 13 and not 17. VV 86b-91 give an alphabetic list of Śaktis of consonants which are 35 as given here. Thus Svara-Śaktis 13 + Vyañjana-Śaktis 34=47 and 51 (the required number for all letters).
Actually only 13 Śaktis and not 16 Śaktis are enumerated here.
vardhinī in this text is not correct.
Placement of different Rāśis (signs of zodiac) on different parts of the body.
Geographically the list of Pīṭhas of the goddess is important.
Some could not be traced and perhaps might be fictitious. These Pīṭhas are
to be placed in the position of letters per mental Nyāsa. The Pīṭhas with
their modern names are given where necessary on the authority of N.L.
current they are retained as such but if a new name is substituted in the course of time the new name is given in Brackets.
The following are the Pīṭhas of the goddess;
1. Vārāṇasī, 2 Kāmarūpa (Assam), 3 Nepāl, 4 Pauṇḍravardhana (or Puṇḍra variously identified with Pāṇḍuā in Malda Dist. and with Birbhum, Santal Paraganas), 5 Varasthira (?), 6. Kānyakubja (Kanauj, u.p.), 7. Pūrṇaśaila (?), 8. Arbuda (mt. Abu), 9. Āmrātakeśvara (?),
Ekāmra (Bhubaneśvara, Orissa), 11. Trisrotas (Gaṅgā?), 12. Kāmākoṣṭha (Kāñcī: De doubts its identification with Kumbhakoṇam in Tamilnād), 13. Kailāsa. 14. Bhṛgunagara (Bharoach, Gujarat) 15. Kedāra?) 16. Candra, Puṣkara (Pushkar near Ajmer?), 17. Śrī-Pīṭha (Śrī-Śaila? Madhya Pradesh), 18. Ekavīra (?), 19. Jālandhara (Jalandhar, Punjab) 20. Mālava, 21. Kulānna (?), 22. Devīkoṭa (the same as Śoṇitapura or Tejapur Assam or probably the town on the Kāverī), 23. Gokarṇa, 24. Māruteśvara (?) 25. Aṭṭahāsa (Eastern Labhpur, Bīrbhum Dist.,
Satī’s lips fell here and the goddess is called Phullarā), 26. Virajā (the country round Jaipur in Orissa, also known as Gadā-Kṣetra), 27. Rājaveśman (?), 28. Mahāpatha (?), 29. Kolapur (Kolhapur), 30. Kailāpura (?), 31. Kāleśvara (?) 32. Jayantikā (Prāg. Jyotisa in Assam: If identified with Vaijayantika may be Banavari (N. Kanara Karnatak), 33. Ujjayinī (Madhya Pradesh), 34. Citrā (?), 35. Kṣīraka (Khiragrāma near Burdwan, Bengal, a Śakti Pīṭha) 36. Hastināpura, 37. Uḍīra (?), 38. Prayāga 39. Ṣaṣṭimāyāpura (near Bombay? 40. Gaurīśa (?), 41. Salaya (?). 42. Śrīśaila 43. Maṛu (Marvar), 44. Girivara (?), 45 Mahendra-Giri (Orissa, Paraśurāma’s abode) 46. Vāmanagiri (?), 47. Hiraṇyapura (near Jaipur Rajasthan), 48 Mahā-Lakṣmīpura (?), 49. Purodyāna (?) 60. Chāyākṣetra (Porbunder in Gujarat?)
This list is given in extense to show that (i) the author gives only 50 places instead of 51; (ii) the author sometimes gives the name of the country instead of a specific place, (iii) the author differs from the lists of Śakti Pīṭhas as given in the Devī Bhāgavata, uttarārdha vii. 30.54-84 where 108 Pīṭhas are enumerated. P.K. Desai’s Devī Kośa Vol. I, pp. 272- 293 gives two different lists of the Pīṭhas.
1. After performing the preliminary Nyāsas the devotee is to perform the Nyāsa of Śrī-Cakra. It is very elaborate and should be read in the translation of vv.103 onward.
The reading vaśinī in N. 44.140 is correct as there is no Pakṣiṇī in the following list.
Absence of usual concluding remarks show that Lalitā episode is not formally completed here.