{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/vp/vp076.htm","path":"hin/vp/vp076.htm","source_url":"https://sacred-texts.com/hin/vp/vp076.htm","text":"The Vishnu Purana, translated by Horace Hayman Wilson, [1840]\nOf the seven future Manus and Manwantaras. Story of Sanjn\u00e1 and Chh\u00e1y\u00e1, wives of the sun. S\u00e1var\u0144i, son of Chh\u00e1y\u00e1, the eighth Manu. His successors, with the divinities, &c. of their respective periods. Appearance of Vish\u0144u in each of the four Yugas.\nMAITREYA.--You have recapitulated to me, most excellent Brahman, the particulars of the past Manwantaras; now give me some account of those which are to come.\nPAR\u00c1\u015aARA.--Sanjn\u00e1, the daughter of Vi\u015bwakarman, was the wife of the sun, and bore him three children, the Manu (Vaivaswata), Yama, and the goddess Yam\u00ed (or the Yamun\u00e1 river). Unable to endure the fervours of her lord, Sanjn\u00e1 gave him Chh\u00e1y\u00e1 1 as his handmaid, and repaired to the forests to practise devout exercises. The sun, supposing Chh\u00e1y\u00e1 to be his wife Sanjn\u00e1, begot by her three other children, \u015aanai\u015bchara (Saturn), another Manu (S\u00e1var\u0144i), and a daughter Tapat\u00ed (the Tapti river). Chh\u00e1y\u00e1, upon one occasion, being offended with Yama 2, the son of Sanjn\u00e1, denounced an imprecation upon him, and thereby revealed to Yama and to the sun that she was not in truth Sanjn\u00e1, the mother of the former. Being further informed by Chh\u00e1y\u00e1 that his wife had gone to the wilderness, the sun beheld her by the eye of meditation engaged in austerities, in the figure of a mare (in the region of Uttara Kuru). Metamorphosing himself into a horse, he rejoined his wife, and begot three other children, the two \u00c1swins and Revanta, and\nthen brought Sanjn\u00e1 back to his own dwelling. To diminish his intensity, Vi\u015bwakarman placed the luminary on his lathe, to grind off some of his effulgence; and in this manner reduced it an eighth, for more than that was inseparable 3. The parts of the divine Vaish\u0144ava splendour, residing in the sun, that were filed off by Vi\u015bwakarman, fell blazing down upon the earth, and the artist constructed of them the discus of Vish\u0144u, the trident of \u015aiva, the weapon 4 of the god of wealth, the lance of K\u00e1rtikeya, and the weapons of the other gods: all these Vi\u015bwakarman fabricated from the superfluous rays of the sun 5.\nThe son of Chh\u00e1y\u00e1, who was called also a Manu, was denominated S\u00e1var\u0144i 6, from being of the same caste (Savar\u0144a) as his elder brother, the Manu Vaivaswata. He presides over the ensuing or eighth Manwantara; the particulars of which, and the following, I will now relate. In the period in which S\u00e1var\u0144i shall be the Manu, the classes of the gods will be Sutapas, Amit\u00e1bhas, and Mukhyas; twenty-one of each. The seven Rishis will be D\u00edptimat, G\u00e1lava, R\u00e1ma, Kripa, Drau\u0144i; my son Vy\u00e1sa will be the sixth, and the seventh will be Rishyasringa 7. The Indra will be Bali, the sinless son of Virochana, who through the favour of Vish\u0144u is actually sovereign of part of P\u00e1t\u00e1la. The royal progeny of S\u00e1var\u0144i will be Virajas, Arvar\u00edvas, Nirmoha, and others.\nThe ninth Manu will be Daksha-s\u00e1var\u0144i 8. The P\u00e1ras, Mar\u00edchigarbhas, and Sudharmas will be the three classes of divinities, each consisting of twelve; their powerful chief will be the Indra Adbhuta. Savana, Dyutimat, Bhavya, Vasu, Medhatithi, Jyotishm\u00e1n, and Satya will be the seven Rishis. Dhritaketu, Driptiketu, Panchahasta, Mah\u00e1m\u00e1y\u00e1, Prithu\u015brava, and others, will be the sons of the Manu.\nIn the tenth Manwantara the Manu will be Brahm\u00e1-s\u00e1var\u0144i: the gods will be the Sudh\u00e1mas, Viruddhas, and \u015aatasankhyas: the Indra will be the mighty \u015a\u00e1nti: the Rishis will be Havishm\u00e1n, Sukriti, Satya, Ap\u00e1mm\u00fartti, N\u00e1bh\u00e1ga, Apratimaujas, and Satyaketu: and the ten sons of the Manu will be Sukshetra, Uttarnaujas, Harishe\u0144a, and others.\nIn the eleventh Manwantara the Manu will be Dharma-s\u00e1var\u0144i: the principal classes of gods will be the Vihangamas, K\u00e1magamas, and Nirm\u00e1naratis, each thirty in number 9; of whom Vrisha will be the Indra: the Rishis will be Ni\u015bchara, Agnitejas, Vapushm\u00e1n, Vish\u0144u, \u00c1runi, Havishm\u00e1n, and Anagha: the kings of the earth, and sons of the Manu, will be Savarga, Sarvadharma, Dev\u00e1n\u00edka, and others.\nIn the twelfth Manwantara the son of Rudra, S\u00e1var\u0144i, will be the Manu: Ritudh\u00e1m\u00e1 will be the Indra: and the Haritas, Lohitas, Sumanasas, and Sukarmas will be the classes of gods, each comprising fifteen.\n[paragraph continues] Tapasw\u00ed, Sutapas, Tapom\u00fartti, Taporati, Tapodhriti, Tapodyuti, and Tapodhana will be the Rishis: and Devav\u00e1n, Upadeva, Deva\u015bresht\u0301a, and others, will be the Manu's sons, and mighty monarchs on the earth.\nIn the thirteenth Manwantara the Manu will be Rauchya 10: the classes of gods, thirty-three in each, will be the Sudh\u00e1mans, Sudharmans, and Sukarmans; their Indra will be Divaspati: the Rishis will be Nirmoha, Tatwaders\u00edn, Nishprakampa, Nirutsuka, Dhritimat, Avyaya, and Sutapas: and Chitrasena, Vichitra, and others, will be the kings.\nIn the fourteenth Manwantara, Bhautya will be the Manu 11; Suchi, the Indra: the five classes of gods will be the Ch\u00e1kshushas, the Pavitras, Kanisht\u0301has, Bhr\u00e1jiras, and V\u00e1vriddhas: the seven Rishis will be Agnib\u00e1hu, \u015auchi, \u015aukra, Magadh\u00e1, Gridhra, Yukta, and Ajita: and the sons of the Manu will be Uru, Gabh\u00edra, Bradhna, and others, who will be kings, and will rule over the earth 12.\nAt the end of every four ages there is a disappearance of the Vedas, and it is the province of the seven Rishis to come down upon earth from heaven to give them currency again. In every Krita age the Manu (of the period) is the legislator or author of the body of law, the Smriti: the\ndeities of the different classes receive the sacrifices during the Manwantaras to which they severally belong: and the sons of the Manu them. selves, and their descendants, are the sovereigns of the earth for the whole of the same term. The Manu, the seven Rishis, the gods, the sons of the Manu, who are the kings, and Indra, are the beings who preside over the world during each Manwantara.\nAn entire Kalpa, oh Brahman, is said to comprise a thousand ages, or fourteen Manwantaras 13; and it is succeeded by a night of similar duration; during which, he who wears the form of Brahm\u00e1, Jan\u00e1rddana, the substance of all things, the lord of all, and creator of all, involved in his own illusions, and having swallowed up the three spheres, sleeps upon the serpent \u015aesha, amidst the ocean 14. Being after that awake, he, who is the universal soul, again creates all things as they were before, in combination with the property of foulness (or activity): and in a portion of his essence, associated with the property of goodness, he, as the Manus, the kings, the gods, and their Indras, as well as the seven Rishis, is the preserver of the world. In what manner Vish\u0144u, who is characterised by the attribute of providence during the four ages, effected their preservation, I will next, Maitreya, explain.\nIn the Krita age, Vish\u0144u, in the form of Kapila and other inspired teachers, assiduous for the benefit of all creatures, imparts to them true wisdom. In the Treta age he restrains the wicked, in the form of a universal monarch, and protects the three worlds 15. In the Dw\u00e1para age, in the person of Veda-vy\u00e1sa, he divides the one Veda into four, and\ndistributes it into innumerable branches: and at the end of the Kali or fourth age he appears as Kalki, and reestablishes the iniquitous in the paths of rectitude. In this manner the universal spirit preserves, creates, and at last destroys, all the world.\nThus, Brahman, I have described to you the true nature of that great being who is all things, and besides whom there is no other existent thing, nor has there been, nor will there be, either here or elsewhere. I have also enumerated to you the Manwantaras, and those who preside over them. What else do you wish to hear?\n266:1 That is, her shadow or image. It also means 'shade.' The Bh\u00e1gavata, however, makes both Sanjn\u00e1 and Chh\u00e1y\u00e1 daughters of Vi\u015bwakarman. According to the Matsya, Vivaswat, the son of Ka\u015byapa and Adit\u00ed, had three wives, R\u00e1jn\u00ed, the daughter of Raivata, by whom he had Revanta; Prabh\u00e1, by whom he had Prabhata; and by Sanjn\u00e1, the daughter of Twasht\u0301ri, the Manu and Yama and Yamun\u00e1. The story then proceeds much as in the text.\n266:2 Yama, provoked at her partiality for her own children, abused Chh\u00e1y\u00e1, and lifted up his foot to kick her. She cursed him to have his leg affected with sores and worms; but his father bestowed upon him a cock, to eat the worms, and remove the discharge; and Yama, afterwards propitiating Mah\u00e1deva, obtained the rank of Lokap\u00e1la, and sovereign of Tartarus.\n267:3 The Matsya says he trimmed the sun every where except in the feet, the extent of which he could not discern. Consequently in pictures or images the feet of the sun must never be delineated, under pain of leprosy, &c.\n267:4 The term is \u015aivik\u00e1, which properly means 'a litter,' The commentator calls it Astra, 'a weapon.'\n267:5 This legend is told, with some variations of no great importance, in the Matsya, M\u00e1rka\u0144d\u0301eya, and Padma P. (Swarga Kha\u0144d\u0301a), in the Bh\u00e1gavata, and Hari Van\u015ba, &c.\n267:6 The M\u00e1rka\u0144d\u0301eya, whilst it admits S\u00e1var\u0144i to be the son of the sun, has a legend of his former birth, in the Sw\u00e1rochisha Manwantara, as Suratha R\u00e1j\u00e1, who became a Manu by having then propitiated Dev\u00ed. It was to him that the Durg\u00e1 M\u00e1h\u00e1tmya or Cha\u0144d\u0301\u00ed, the popular narrative of Durga's triumphs over various demons, was narrated.\n267:7 The V\u00e1yu has J\u00e1madagnya or Para\u015bur\u00e1ma, of the Ku\u015bika race; G\u00e1lava, of that of Bhrigu; Dwaip\u00e1yana (or Vy\u00e1sa), of the family of Va\u015bisht\u0301ha; Kripa, the son of \u015aaradwat; D\u00edptimat, descended from Atri; Rishyasringa, from Ka\u015byapa; and Aswatth\u00e1man, the son of Dro\u0144a, of the Bh\u00e1radw\u00e1ja family. The Matsya and Padma have Sat\u00e1nanda in place of Diptimat.\n268:8 The four following S\u00e1var\u0144is are described in the V\u00e1yu as the mind-engendered sons of a daughter of Daksha, named either Suvrat\u00e1 (V\u00e1yu) or Priy\u00e1 (Br\u00e1hma) by himself and the three gods, Brahm\u00e1, Dharma, and Rudra, to whom he presented her on mount Meru; whence they are called also Meru-s\u00e1var\u0144is. They are termed S\u00e1var\u0144is from their being of one family or caste. According to the same authority, followed by the Hari Van\u015ba, it appears that this Manu is also called Rohita. Most of the details of this and the following Manwantaras are omitted in the Matsya, Brahm\u00e1, Padma, and M\u00e1rka\u0144d\u0301eya Pur\u00e1\u0144as. The Bh\u00e1gavata and K\u00farma give the same as our text; and the V\u00e1yu, which agrees very nearly with it, is followed in most respects by the Hari Van\u015ba. The Matsya and Padma are peculiar in their series and nomenclature of the Manus themselves, calling the 9th Rauchya, 10th Bhautya, 11th Merusav\u00e1r\u0144i, son of Brahm\u00e1, 12th Ritu, 13th Ritadh\u00e1man, and 14th Viswaksena. The Bh\u00e1gavata calls the two last Manus, Deva-s\u00e1var\u0144i and Indra-s\u00e1var\u0144i.\n268:9 Hence the V\u00e1yu identifies the first with days, the second with nights, and the third with hours.\n269:10 The son of the Praj\u00e1pati Ruchi (V\u00e1yu, &c.), by the nymph M\u00e1nin\u00ed, the daughter of the Apsaras Pramloch\u00e1 (M\u00e1rka\u0144d\u0301eya).\n269:11 Son of Ravi, by the goddess Bh\u00fat\u00ed, according to the V\u00e1yu; but the M\u00e1rka\u0144d\u0301eya makes Bh\u00fat\u00ed the son of Angiras, whose pupil \u015a\u00e1nti, having suffered the holy fire to go out in his master's absence, prayed to Agni, and so propitiated him, that he not only relighted the flame, but desired \u015a\u00e1nti to demand a further boon. \u015a\u00e1nti accordingly solicited a son for his Guru; which son was Bh\u00fati, the father of the Manu Bhautya.\n269:12 Although the Pur\u00e1\u0144as which give an account of the Manwantaras agree in some of the principal details, yet in the minor ones they offer many varieties, some of which have been noticed. These chiefly regard the first six and the eighth. Except in a few individual peculiarities, the authorities seem to arrange themselves in two classes; one comprehending the Vish\u0144u, V\u00e1yu, K\u00farma, Bh\u00e1gavata, and M\u00e1rka\u0144d\u0301eya; and the other the Matsya, Padma, Br\u00e1hma, and Hari Van\u015ba. The M\u00e1rka\u0144d\u0301eya, although it agrees precisely with the Vish\u0144u in its nomenclature, differs from it, and from all, in devoting a considerable number of its pages to legends of the origin of the Manus, all of which are evidently of comparatively recent invention, and several of which have been no doubt suggested by the etymology of the names of the Manus.\n270:13 A thousand ages of the gods and fourteen Manwantaras are not precisely the same thing, as has been already explained. (See p. 24. n. 6.)\n270:14 The order of the text would imply, that as Brahm\u00e1 he sleeps upon \u015aesha; but if this be intended, it is at variance with the usual legend, that it is as Vish\u0144u or N\u00e1r\u00e1ya\u0144a that the deity sleeps in the intervals of dissolution. The commentator accordingly qualifies the phrase Brahmar\u00fapadhara by the term Div\u00e1: 'Vish\u0144u wears the form of Brahm\u00e1 by day; by night he sleeps on \u015aesha, in the person of N\u00e1r\u00e1ya\u0144a.' This however may be suspected to be an innovation upon an older system; for in speaking of the alternations of creation and dissolution, they are always considered as consentaneous with the day and night of Brahm\u00e1 alone.\n270:15 As a Chakravarttin.","title":"The Vishnu Purana: Book III: Chapter II","type":"page"}