{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_66208/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_66208","id":"gutenberg_66208","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/66208","summary":null,"tags":["Category: Mythology, Legends & Folklore","Category: Religion/Spirituality","Hindu literature, Sanskrit -- Translations into English","Hinduism -- Sacred books","Puranas. Visnupurana -- Adaptations","Sanskrit literature -- Translations into English","Vishnu (Hindu deity)"],"text":"A PROSE ENGLISH TRANSLATION OF VISHNUPUR\u0100NAM\n\nTranscriber's Note\n\nThis book was transcribed from scans of the original found at the\nInternet Archive. The original text badly needed proofreading. It\ncontained inconsistent spellings of names, misplaced punctuation,\nmisspellings, inconsistent use of the macron (\u0101), improper nested\nquotations, and other problems. I have attempted to correct these where\nthe author's intent was obvious. Manmatha Nath Dutt's translation is\nbased on an earlier one by H. H. Wilson, available at sacred-texts.com.\nWhere the wording or meaning of certain passages was unclear, either\nbecause of damage to the book or bad proofing, I have consulted the\nWilson translation to make sure I got the meaning right.\n\nThere are two words in the text that may seem like one word\ninconsistently spelled but which are not: Brahma and Brahm\u0101. The former\nrefers to the impersonal form of Vishnu, and the latter is the demigod\nin charge of creation of the material universe.\n\nThe cover illustration makes use of art from the Met Museum, Krishna\nGovardhandhara, a miniature painting commissioned by Akbar (c.1590-95)\nInk, opaque watercolor, and gold on paper.\n\nA\n\nPROSE ENGLISH TRANSLATION\n\nOF\n\nVISHNUPUR\u0100NAM\n\n(BASED ON PROFESSOR H. H. WILSON'S TRANSLATION.)\n\nEDITED AND PUBLISHED BY\n\nMANMATHA NATH DUTT, M. A., M.R.A.S.,\n\nRector, Keshub Academy;\n\nAuthor of the English Translations of the Srimadbhagavatam, Mahabharata,\nBhagavat-Gita and other works.\n\nCALCUTTA:\n\nPRINTED BY H. C. DASS,\n\nElysium Press 65/2 Beadon Street.\n\n1896\n\nPREFACE.\n\nThat Pur\u0101na in which Par\u0101sara, beginning with the events of Var\u0101ha\nKalpa, expounds all duties, is called Vaishnava and is said to consist\nof twenty-three thousand stanzas. But the actual number of verses falls\nfar short of the enumeration of the Matsya and the Bhagavata. Vishnu\nPur\u0101nam consists of all the characteristics of the Pur\u0101na, namely, five\nspecified topics and has been divided into six books.\n\nIn this translation of Vishnupur\u0101nam I have principally drawn upon\nProfessor H. H. Wilson's splendid work, and have tried, as best as lies\nin my power, to interpret the ancient thought entombed in this great\nwork. My work is not so much intended for scholars as for the general\nreaders who have not the time and leisure to read the original.\nProfessor Wilson's book is very costly and cannot be always procured by\nthe readers; and in the face of this difficulty I hope my edition will\nnot be unwelcome to the general public.\n\nCALCUTTA:\n\nSeptember 1894\n\nCONTENTS:\n\nPART I.\n\nSection I.\u2014Invocation. Maitreya inquires of his teacher Par\u0101\u00e7ara, the\norigin and nature of the universe. Par\u0101\u00e7ara performs a rite to destroy\nthe demons; reproved by Vasishtha, he desists; Pulastya appears, and\nbestows upon him divine knowledge; he repeats the Vishnu Pur\u0101na, Vishnu\nthe origin, existence, and end of all things.\n\nSection II.\u2014Prayer of Par\u0101\u00e7ara to Vishnu. Successive narration of the\nVishnupurana. Explanation of Vasudeva; his existence before creation;\nhis first manifestations. Description of Pradhana or the chief principle\nof things. Cosmogony. Of Prakrita or material creation; of time; of the\nactive cause. Development of effects; Mahat; Ahankara; Tanmatras;\nelements; objects of sense; senses; of the mundane egg. Vishnu the same\nas Brahm\u0101 the creator; Vishnu the preserver; Rudra the destroyer.\n\nSection III.\u2014Measure of time, Moments or Kastha's, &c., day and\nfortnight, month, year, divine year; Yugas or ages; Mahajuga, or great\nage; day of Brahm\u0101; periods of the Manus; a Manwantara; night of Brahm\u0101,\nand destruction of the world; a year of Brahm\u0101, his life; a Kalpa;\nParardha; the past or Padma Kalpa the present or Varaha.\n\nSection IV.\u2014N\u0101r\u0101yana's appearance, in the beginning of the Kalpa, as the\nVaraha or Boar; Pr\u012bthivi addresses him; he raises the world from beneath\nthe waters; hymned by Sanandana and the Yogis. The earth floats on the\nocean; divided into seven zones. The lower spheres of the universe\nrestored. Creation renewed.\n\nSection V.\u2014Vishnu as Brahm\u0101 creates the world. General characteristics\nof creation. Brahm\u0101 meditates, and gives origin to immovable things,\nanimals, gods, men. Specific creation of nine kinds; Mahat, Tanmatra,\nAindriya, inanimate objects, animals, gods, men, Anugraha Kaumara. More\nparticular account of creation. Origin of different orders of beings\nfrom Brahm\u0101's body under different conditions; and of the Vedas from his\nmouths. All things created again as they existed in a former Kalpa.\n\nSection VI.\u2014Origin of the four castes; their primitive state. Progress\nof Society. Different kinds of grain. Efficacy of sacrifice. Duties of\nmen; regions assigned them after death.\n\nSection VII.\u2014Creation continued. Production of the mind-born sons of\nBrahm\u0101; of the Praj\u0101patis; of Sanandana and others; of Rudra and the\neleven Rudras; of the Manu Swayambhuva, and his wife Satarupa; of their\nchildren. The daughters of Daksha, and their marriage to Dharma and\nothers. The progeny of Dharma and Adharma. The perpetual succession of\nworlds, and different modes of mundane dissolution.\n\nSection VIII.\u2014Origin of the Rudra; his becoming eight Rudras; their\nwives and children. The posterity of Bhrigu. Account of Sri in\nconjunction with Vishnu. (Sacrifice of Daksha).\n\nSection IX.\u2014Legend of Lakshmi, Durvasa gives a garland to Indra; he\ntreats it disrespectfully, and is cursed by the Muni. The power of the\ngods impaired; they are oppressed by the D\u0101navas, and have recourse to\nVishnu. The churning of the ocean. Praises of Sri.\n\nSection X.\u2014The descendants of the daughters of Daksha married to the\nRishis.\n\nSection XI.\u2014Legend of Dhruva, the son of Uttanpada; he is unkindly\ntreated by his father's second wife; applies to his mother; her advice;\nhe resolves to engage in religious exercises; sees the seven Rishis, who\nrecommend him to propitiate Vishnu.\n\nSection XII.\u2014Dhruva commences a course of religious austerities.\nUnsuccessful attempts of Indra and ministers to distract Dhruva's\nattention; they appeal to Vishnu, who allays their fears and appears to\nDhruva. Dhruva praises Vishnu, and is raised to the skies as the\npole-star.\n\nSection XIII.\u2014Posterity of Dhruva. Legend of Vena; his impiety, he is\nput to death by the Rishis. Anarchy ensues. The production of Nishad and\nPrithu; the latter the first king. The origin of Suta and Magadha they\nenumerate the duties of kings. Prithu compels Earth to acknowledge his\nauthority; he levels it; introduces cultivations; erects cities. Earth\ncalled after him Prithivi; typified as a cow.\n\nSection XIV.\u2014Descendants of Prithu. Legend of the Prachetas they are\ndesired by their father to multiply mankind by worshipping Vishnu; they\nplunge into the sea, and meditate on and praise him; he appears and\ngrants their wishes.\n\nSection XV.\u2014The world overrun with trees; they are destroyed by the\nPrachetasas. Soma pacifies them, and gives them Marisha to wife; her\nstory; the daughter of nymph Pramlocha. Legend of Kandu, Marisha's\nformer history. Daksha the son of the Prachetasas; his different\ncharacters; his sons; his daughters; their marriage and progeny allusion\nto Prahl\u0101da, his descendant.\n\nSection XVI.\u2014Inquiries of Maitreya respecting the history of Prahl\u0101da.\n\nSection XVII.\u2014Legend of Prahl\u0101da. Hiranyakashipu, the sovereign of the\nuniverse; the gods dispersed, or in servitude to him; Prahl\u0101da, his son\nremains devoted to Vishnu; questioned by his father, he praises Vishnu;\nHiranyakashipu orders him to be put to death, but in vain; his repeated\ndeliverance; he teaches his companions to adore Vishnu.\n\nSection XVIII.\u2014Hiranyakashipu's reiterated attempts to destroy his son;\ntheir being always frustrated.\n\nSection XIX.\u2014Dialogue between Prahl\u0101da and his father; he is cast from\nthe top of the palace unhurt; baffles the incantation of Samvara; he is\nthrown fettered into the sea; he praises Vishnu.\n\nSection XX.\u2014Vishnu appears to Prahl\u0101da. Hiranyakashipu relents and is\nreconciled to his son; he is put to death by Vishnu as the Nrisingha,\nPrahl\u0101da becomes king of the Daityas; his posterity; fruit of hearing\nthe story.\n\nSection XXI.\u2014Families of the Daityas. Descendants of Kasyapa by Danu.\nChildren of Kasyapa by his other wives. Birth of the M\u0101rutas, the sons\nof of Diti.\n\nSection XXII.\u2014Dominion over different provinces of creation assigned to\ndifferent beings. Universality of Vishnu. Four varieties of spiritual\ncontemplation. Two conditions of spirit. The perceptible attributes of\nVishnu; types of his imperceptible properties. Vishnu everything. Merit\nof hearing the first book of the Vishnu Purana.\n\nPART II.\n\nSection I.\u2014Descendants of Priyavrata, the eldest son of Swayambhuva\nManu; his ten sons; three adopt a religious life; the others become\nkings of seven Dwipas, or isles, of the earth. Agnidhras, king of\nJambu-dwipa divides it into nine portions, which he distributes amongst\nhis sons, Nabhi king of the south succeeded by Bharata; India named\nafter him Bh\u0101rata; his descendants reign during the Swayambhuva\nManwantara.\n\nSection II.\u2014Description of the earth. The seven Dwipas and seven seas\nJambu-dwipa. Mount Meru; its existence and boundaries. Extent of\nIllavrita. Groves, lakes, and branches of Meru. Cities of the Gods.\nRivers. The forms of Vishnu worshipped in different Varthas.\n\nSection III.\u2014Description of Bharata-Varsha; extent; chief mountains;\nnine divisions; principal nations; superiority over other Varshasi\nespecially as the seat of religious acts.\n\nSection IV.\u2014Account of kings, divisions, mountains, rivers, and\ninhabitants of the other Dwipas viz. Plaksha, Silmala, Kusa, Krauneba,\nS\u0101ka, and Pushkara; of the oceans separating them; of the tides; the\nconfines of the earth; the Lokaloka Mountain. Extent of the whole.\n\nSection V.\u2014Of the regions of Patala, below the earth. N\u0101rada's praises\nof Patala. Account of the serpent Sesha. First teacher of astronomy and\nastrology.\n\nSection VI.\u2014Of the different hells, or divisions of Naraka, below\nPatala; the crimes punished in them respectively; efficacy of expiation;\nmeditation on Vishnu the most effective expiation.\n\nSection VII.\u2014Extent and situation of the seven spheres viz., earth, sky,\nplanets, Moharloka, Janaloka, Tapoloka, and Satyaloka. Of the egg of\nBrahm\u0101 and its elementary envelopes. Of the influence of the energy of\nVishnu.\n\nSection VII.\u2014Description of the Sun; his chariot; its two axles; his\nhorses. The cities of the regents of the cardinal points. The Sun's\ncourse; nature of his rays; his path along the ecliptic. Length of day\nand night. Divisions of time; equinoxes and solstices, months, years,\nthe cyclical yuga, or age of five years. Northern and southern\ndeclinations. Saints on the Lokaloka mountain. Celestial paths of the\nPitris, gods, Vishnu. Origin of the Ganga, and separation, on the top of\nMeru into four great rivers.\n\nSection IX.\u2014Planetary system, under the type of a Sisumara or porpoise.\nThe earth nourished by the Sun. Of rain whilst the Sun shines. Of rain\nfrom clouds. Rain the support of vegetation, and thence of animal life.\nN\u0101r\u0101yana the support of all beings.\n\nSection X.\u2014Names of the twelve Adityas. Names of the Rishis, Gandharvas,\nApsaras, Yakshas, Uragas, and R\u0101kshasas, who attend the chariot of the\nsun in each month of the year. Their respective functions.\n\nSection XI.\u2014The sun distinct from, and supreme over, the attendance on\nhis car; identical with the three Vedas and with Vishnu; his functions.\n\nSection XII.\u2014Description of the Moon; his chariot, horses, and course,\nfed by the Sun; drained periodically of ambrosia by the progenitors and\ngods. The chariots and horses of the planets; kept in their orbits by\naerial chains attached to Dhruva. Tropical members of the planetary\nporpoise. Vasudeva alone real.\n\nSection XIII.\u2014Legend of Bharata. Bharata abdicates his throne and\nbecomes an ascetic; cherishes a fawn, and becomes so much attached to it\nas to neglect his devotions; he dies; his successive births; works in\nthe fields and is pressed as a palanquin-bearer for the Raja of Sauvira;\nrebuked for his awkwardness; his reply; dialogue between him and the\nking.\n\nSection XIV.\u2014Dialogue continued, Bharata expounds the nature of\nexistence, the end of life, and the identification of individual with\nuniversal spirit.\n\nSection XV.\u2014Bharata relates the story of Ribhu and Nidagha, the latter,\nthe pupil of the former, becomes a prince, and is visited by his\npreceptor, who explains to him the principles unity and departs.\n\nSection XVI.\u2014Ribhu returns to his disciple, and perfects him in divine\nknowledge. The same recommended to the Rajah by Bharata, who thereupon\nobtains final liberation. Consequences of hearing this legend.\n\nPART III.\n\nSection I.\u2014Accounts of the several Manus and Manwantaras Shwarochisha\nthe second Manu; the divinities, the Indra, the seven Rishis of his\nperiod and his sons. Similar details of Auttami, Tamasa, Raivata,\nChakshusha, and Vaivaswata. The forms of Vishnu, as the preserver, in\neach Manwantara. The meaning of Vishnu.\n\nSection II.\u2014Of the seven future Manus and Manwantaras. Story of Sanjna\nand Chhaya, wives of the Sun. Savarni son of Chhaya the eighth Manu. His\nsuccessors, with divinities, &c of their respective periods. Appearance\nof Vishnu in each of the four Yugas.\n\nSection III.\u2014Division of the Vedas into four portions, by a Vyasa in\nevery Dwapara age. List of the twenty-eight Vyasas of the present\nManwantara. Meaning of the word Brahm\u0101.\n\nSection IV.\u2014Division of the Veda, in the last Dwapara age, by the Vyasa\nKrishna Dwaipayana. Paila made reader of the Rich; Vaisampayana of the\nYajush; Jaimani of the Saman and Sumantu of the Atharvan. Suta appointed\nto teach the historical poems. Origin of the four parts of the Veda.\nSanhitas of the Rig Veda.\n\nSection V.\u2014Division of the Yajur-veda. Story of Yajnawalkya forced to\ngive up what he has learned, picked up by others, forming the\nTaittiriya-yajush. Yajnawalkya worships the Sun who communicates to him\nthe Vajasaneyi-yajush.\n\nSection VI.\u2014Divisions of the Sama-veda; of the Atharva-veda. Four\nPauranik Sanhitas. Names of the eighteen Puranas. Branches of knowledge.\nClasses of Rishis.\n\nSection VII.\u2014By what means men are exempted from the authority of Yama,\nas narrated by Bhishma to Nakula. Dialogue between Yama and one of his\nattendants. Worshippers of Vishnu not subject to Yama. How they are to\nbe known.\n\nSection VIII.\u2014How Vishnu is to be worshipped as related by Aurva to\nSagara. Duties of the four castes, severally and in common; also in time\nof distress.\n\nSection IX.\u2014Duties of the religious student, householder, hermit and\nmendicant.\n\nSection X.\u2014Ceremonies to be observed at the birth and naming of a child.\nOf marrying or leading a religious life. Choice of a wife. Different\nmodes of marrying.\n\nSection XI.\u2014Of the Sadacharas or perpetual obligation of a householder.\nDaily purifications, ablutions, libations, and oblations; hospitality;\nobsequial rites; ceremonies to be observed at meals, morning and evening\nworship, and on going to rest.\n\nSection XII.\u2014Miscellaneous obligations\u2014purificatory, ceremonial and\nmoral.\n\nSection XIII.\u2014Of Sraddhas, or rites in honour of ancestors, to be\nperformed on occasions of rejoicing. Obsequial ceremonies. Of the\nEkoddishta or monthly Sr\u0101ddha, and the Sapindana or annual one. By whom\nto be performed.\n\nSection XIV.\u2014Of occasional Sraddhas, or obsequial ceremonies; when most\nefficacious, and at what places.\n\nSection XV. What Brahmans are to be entertained at Sraddhas; Different\nprayers to be recited. Offerings of food to be presented to deceased\nancestor.\n\nSection XVI.\u2014Things proper to be offered as food to deceased ancestors;\nprohibited things. Circumstances vetiating a Sr\u0101ddha; how to be avoided.\nSong of the Pitris or progenitors, heard by Ikshw\u0101ku.\n\nSection XVII.\u2014Of heretics, or those who rejects the authority of the\nVedas; their origin, as described by the Vasistha to Bhishma; the gods,\ndefeated by the Daityas, praise Vishnu; an illusory being or Buddha,\nproduced from his body.\n\nSection XVIII.\u2014Buddha goes to the earth and teaches the Daityas to\ncontempt the Vedas; his sceptical doctrines; his prohibition of animal\nsacrifices. Meaning of the term Bauddha. Tainas and Bauddhas, their\ntenets. The Daityas loose their power and are overcome by the gods.\nMeaning of the term Nagna. Consequences of neglect of Duty. Story of\nSatadbanu and his wife Saivya. Communion with heretics to be shunned.\n\nPART IV.\n\nSection I.\u2014Dynasties of kings. Origin of the Solar dynasty from Brahm\u0101.\nSons of the Manu Vaivaswata. Transformation of Illa or Sudyumna.\nDescendants of the sons of Vaivaswata; those of Nedishta. Greatness of\nMarutha, kings of Vaisali. Descendants of Saryati. Legend of Raivata;\nhis daughter Revati married to Baloram.\n\nSection II.\u2014Dispersion of Revata's descendants; those of Drisha; those\nof Nabhaga. Birth of Ikshwaku, the son of Vaivaswata; his sons. Line of\nVikukshi. Legend of Kakutstha; of Dhundhumara; of Yuvan\u0101swa; of\nMandhatri; his daughter married to Sauvari.\n\nSection III.\u2014Shaubhri and his wives adopt an ascetic life, Descendant of\nMandhatri. Legend of Narm\u0101da and Purukutsa. Legend of Trisanku, Bahu\ndriven from his kingdom by the Haihayas and Talajanghas. Birth of\nSagara; he conquers the barbarians, imposes upon them distinguishing\nusage, and excludes them from offerings to fire and the study of Vedas.\n\nSection IV.\u2014The progeny of Sagara; their wickedness; he performs an\nAswamedha; the horse stolen by Kapila; found by Sagara's sons who are\nall destroyed by the sage; the horse recovered by Ansumat; his\ndescendants. Legend the Mitrasaha or Kalmashapada the son of Sudasa.\nLegend of Khatwanga. Birth of R\u0101ma and other sons of Dasaratha. Epitome\nof the history of R\u0101ma; his descendant and those of his brothers. Line\nof Kusha. Vrihadbala, the last, killed in the great war.\n\nSection V.\u2014Kings of Mithila. Legend of Nimi, the son of Ikshwaku. Birth\nof Janaka. Sacrifice of Siradhwaja. Origin of Sit\u0101. Descendant of\nKusadhwaja. Krita the last of Maithila princes.\n\nSection VI.\u2014Kings of the lunar dynasty. Origin of Soma or the moon; he\ncarries off Tara, the wife of Vrihaspati; war between the gods and\nAsuras in consequence; appeared by Brahm\u0101, Birth of Budha; marred to\nIlla, daughter of Vaivaswata. Legend of his son Pururavas, and the nymph\nUrvashi; the former institutes offerings with fire; ascends to the\nsphere of the Gandharvas.\n\nSection VII.\u2014Sons of Pururavas. Descendants of Amavasu. Indro born as\nGadhi. Legend of Richika and Satyavati; Birth of Jatnadagna and\nViswamitra. Parasurama the son of the former. Sunahseplas and others the\nsons of Viswamitra forming the Kausika race.\n\nSection VIII.\u2014Sons of Ayus. Line of Kshatravriddha, or Kings of Kashi.\nFormer birth of Dhawntari. Various names of Pratarddana. Greatness of\nAlarka.\n\nSection IX\u2014Descendants of Raji, son of Ayas, Indra resigns his throne to\nhim; claimed after his death by his sons, who appostatise from the\nreligion of the Vedas, and are destroyed by the Indra. Descendants of\nPratikshatra, son of Kshatravriddha.\n\nSection X.\u2014The sons of Nahusha. The sons of Yayati; he is cursed by\nSukra; wishes his sons exchange their vigour for his infirmities. Puru\nalone consents. Yayati restores him his youth; divides the earth amongst\nhis sons under the supremacy of Puru.\n\nSection XI.\u2014The Yadava race, or descendants of Yadu. Karttavirja obtains\na boon from Dattatreya; takes Ravana prisoner; is killed by Parasurama;\nhis descendant.\n\nSection XII.\u2014Descendants of Kroshtri; Jyamaghas connubial affection for\nhis wife Saivya, their descendants kings of Vidharbha and Chedi.\n\nSection XIII.\u2014Sons of Satawata. Bhoja princes of Mrittiktavati. Surja\nthe friend of Satrajit; appears to him in a bodily from; gives him the\nSyamantaka gem; its brilliance and marvellous properties. Satrajit gives\nit to Prasena, who is killed by a lion; the lion killed by the bear\nJambavat. Krishna suspects of killing Prasena, goes to look for him in\nthe forests; traces the bear to his cave, fights with him for the jewel;\nthe contest prolonged, supposed by his companions to be slain; he\noverthrows Jambavat, then marries his daughter J\u0101mbavati, returns with\nher and the jewel to Dw\u0101rak\u0101 and restores the jewel to Satrajit, and\nmarries his daughter Satyabh\u0101m\u0101. Satrajit murdered by Sataddhanwan;\navenged by Krishna. Quarrel between Krishna and Balar\u0101ma. Akrura\npossessed of the jewel; leaves Dw\u0101rak\u0101. Public calamities. Meeting of\nthe Y\u0101davas. Story of Akrura's birth; is invited to return; accused by\nKrishna of having the Syamantaka jewel; produces it in full assembly; it\nremains in his charge; Krishna acquitted of having purloined it.\n\nSection XIV.\u2014Descendants of Sini, of Anamitra, of Swaphalka and Chittra,\nof Andhaka. The children of Devaka, and Ugrasena. The descendants of\nBhajamana. Children of Sura; his son Vasudeva; his daughter Pritha\nmarried to Pandu; her children, Yudhishthira and his brothers; also\nKarna by Aditya. The sons of Pandu by Madri. Husbands and children of\nSura's other daughter. Previous births of Sisupala.\n\nSection XV.\u2014Explanation of the reason why Sisupal in his previous births\nas Hiranyakashipu and Ravana was not identified with Vishnu on being\nslain by him, and was so identified when killed as Sisupala. The wives\nof Vasudeva; his children; Balar\u0101ma and Krishna his sons by Devaki both\napparently of Rohini and Yasoda. The wives and children of Krishna.\nMultitude of the descendants of Yadu.\n\nSection XVI.\u2014Descendants of Turvasu.\n\nSection XVII.\u2014Descendants of Druhyu.\n\nSection XVIII.\u2014Descendants of Anu. Countries and towns named after some\nof them, as Anga, Banga and others.\n\nSection XIX.\u2014Descendants of Puru. Birth of Bharata, the son of\nDushyanta; his sons killed; adopts Bharadwaja or Vitatha. Hastin,\nfounder of Hastin\u0101pur. Sons of Ajamidha, and the races derived from\nthem, as Panchalas, etc. Kripa and Kripi found by Santanu. Descendants\nof Ritsha, the son of Ajamidha, Kurukshetra named from Kuru. Jarasandha\nand other kings of Magadha.\n\nSection XX.\u2014Descendants of Kuru. Devapi abdicates the throne; assumed by\nSantanu; he is confirmed by the Brahmans; Bhishma his son by Ganga; his\nother sons. Birth of Dhritarashtra, Pandu and Vidura. The hundred sons\nof Dhritarashtra. The five sons of Pandu; married to Draupadi; their\nprosperity. Parikshit, the grandson of Arjuna, the reigning king.\n\nSection XXI.\u2014Future Kings. Descendants of Parikshit, ending with\nKshemaka.\n\nSection XXII.\u2014Future kings of the family of Ikshwaku, ending with\nSumitra.\n\nSection XXIII.\u2014Future kings of Magadha, Descendants of Vrihadratha.\n\nSection XXIV.\u2014Future kings of Magadha. Five Princes of the line of\nPradyota. Ten Saisunagas. Nine Nandas. Ten Mauryas. Ten Sungas. Four\nKanwas. Thirty Andhrabhrityas. Kings of various tribes and castes, and\nperiods of their rule. Ascendancy of barbarians. Different races in\ndifferent regions. Period of universal iniquity, and decay. Coming of\nVishnu as Kalki, Destruction of the wicked and restoration of the\npractices of the Vedas. End of the Kali, and return of the Krita age.\nDuration of the Kali. Verses chanted by earth, and communicated by Asita\nto Tanaka. End of the fourth book.\n\nPART V:\n\nSection I.\u2014The death of Kansa announced. Earth, oppressed by the\nDaityas, applies to the gods. They accompany her to Vishnu who promises\nto give her relief. Kansa imprisons Vasudeva and Devaki. Vishnu's\ninstructions to Yoganidra.\n\nSection II.\u2014The conception of Devaki; her appearance; she is praised by\nthe gods.\n\nSection III.\u2014Birth of Krishna, conveyed by Vasudeva to Mathura and\nexchanged with the new-born daughter of Yasoda. Kansa attempts to\ndestroy the latter, who becomes Yoganidra.\n\nSection IV.\u2014Kansa addresses his friends, announces their danger and\norders male children to be put to death.\n\nSection V.\u2014Nanda returns with the infants Krishna and Balar\u0101ma to\nGokula. Putaua killed by the former. Prayers of Nanda and Yasoda.\n\nSection VI.\u2014Krishna overturns a wagon; casts down two trees. The Gopis\ndepart to Vrindavana. Sports of the boys. Description of the season of\nthe rains.\n\nSection VII.\u2014Krishna combats the serpent Kaliya; alarm of his parents\nand companions; he overcomes the serpent, and is propitiated by him;\ncommands him to depart from the Yamuna river to the ocean.\n\nSection VIII.\u2014The Demon Dhenuka destroyed by R\u0101ma.\n\nSection IX.\u2014Sports of the boys in the forest. Prahlamba the Asura comes\namongst them; is destroyed by R\u0101ma, at the command of Krishna.\n\nSection X.\u2014Description of autumn. Krishna dissuades Nanda from\nworshipping Indra; recommends him and the Gopas to worship cattle and\nthe mountains.\n\nSection XI.\u2014Indra offended by the loss of his offerings causes heavy\nrains to deluge Gokula. Krishna holds up the mountain Gobardhana to\nshelter the cowherds and their cattle.\n\nSection XII.\u2014Indra comes to Gokula; praises Krishna and makes him prince\nover the cattle. Krishna promises to befriend Arjuna.\n\nSection XIII.\u2014Krishna praised by the cowherds; his sports with Gopis,\ntheir imitation and love of him, The Rasa dance.\n\nSection XIV.\u2014Krishna kills the demon Arishta, in the form of a bull.\n\nSection XV.\u2014Kansa informed by N\u0101rada of the existence of Krishna and\nBalar\u0101ma; he sends Kesin to destroy them and Akrura to bring them to\nMathura.\n\nSection XVI.\u2014Kesin in the form of a horse, slain by Krishna; he is\npraised by N\u0101rada.\n\nSection XVII.\u2014Akrura's meditation to Krishna, his arrival at Gokula; his\ndelight at seeing Krishna and his brother.\n\nSection XVIII.\u2014Grief of the Gopis on the departure of Krishna and\nBalar\u0101ma with Akrura; their leaving Gokula. Akrura bathes in the Yamuna;\nbeholds the divine form of the two youths, and praises Vishnu.\n\nSection XIX.\u2014Akrura conveys Krishna and R\u0101ma near to Mathura, leaves\nthem; they enter the town. Insolence of Kansa's washerman; Krishna kills\nhim. Civility of a flower-seller; Krishna gives him his benediction.\n\nSection XX.\u2014Krishna and Balar\u0101ma meets Kubja; she is made straight by\nthe former; they proceed to the palace. Krishna breaks a bow intended\nfor a trial of arms. Kansa's orders to his servants. Public games.\nKrishna and his brother enter the arena; the former wrestles with\nChanura, the latter with Mushtika, the king's wrestlers; who are both\nkilled. Krishna attacks and slays Kansa; he and Balar\u0101ma do homage to\nVasudeva, and Devaki; the former praises Krishna.\n\nSection XXI\u2014Krishna encourages his parents; places Ugrasena on the\nthrone; becomes the pupil of the Sandipani, whose son he recovers from\nthe sea, he kills the marine demon, Panchajana, and makes a horn of his\nshell.\n\nSection XXII.\u2014Jarasandha besieges Mathura; is defeated, but repeatedly\nrenews the attack.\n\nSection XXIII.\u2014Birth of Kalayavana; he advances against Mathura, Krishna\nbuilds Dw\u0101rak\u0101 and sends thither the Yadava tribe; he leads Kalayavana\ninto the cave of Muchukunda; the latter awakes, consumes the Yavana\nking, and praises Krishna.\n\nSection XXIV.\u2014Muchukunda goes to perform penance, Krishna takes the army\nand treasures of Kalayavana, and repairs with them to Dw\u0101rak\u0101. Balar\u0101ma\nvisits Vraia; inquires its inhabitants after Krishna.\n\nSection XXV.\u2014Balar\u0101ma finds wine in the hollow of a tree and becomes\ninebriated; commands the Yamuna to come to him, and on her refusal drags\nher out of her course; Lakshmi gives him ornaments and a dress; he\nreturns to Dw\u0101rak\u0101 and marries Revati.\n\nSection XXVI.\u2014Krishna carries off Rukmini; the princes who come to\nrescue her repulsed by Balar\u0101ma. Rukmin overthrown but spared by\nKrishna, found Bhojakata. Pradyumna born of Rukmini.\n\nSection XXVII.\u2014Pradyumna stolen by Sambara; thrown into the sea, and\nswallowed by a fish; found by Mayadevi; he kills Sambara, marries\nMayadev, and returns with her to Dw\u0101rak\u0101. Joy of Rukmini and Krishna.\n\nSECTION XXVIII.\u2014Wives of Krishna, Pradyumna's son Anirudha; nuptials of\nthe latter. Balar\u0101ma beat at dice, becomes incensed, and slays Rukmin\nand others.\n\nSection XXIV.\u2014Indra comes to Dw\u0101rak\u0101, and reports to Krishna the tyranny\nof Naraka. Krishna goes to his city, and puts him to death. Earth gives\nthe earrings of Aditi to Krishna and praises him. He liberates the\nprincesses made captive by Naraka, sends them to Dw\u0101rak\u0101, and goes to\nSwarga with Satyabh\u0101m\u0101.\n\nSection XXX.\u2014Krishna restores her earrings to Aditi, and is praised by\nher; he visits the garden of Indra and at the desire of Satyabh\u0101m\u0101\ncarries off the P\u0101rij\u0101ta tree. Sachi excites Indra to its rescue.\nConflict between the gods and Krishna, who defeats them. Satyabh\u0101m\u0101\nderides them. They praise Krishna.\n\nSection XXXI.\u2014Krishna with Indra's consent, takes the P\u0101rij\u0101ta tree to\nDw\u0101rak\u0101; marries the princesses rescued from Naraka.\n\nSection XXXII.\u2014Children of Krishna. Usha the daughter of Bana, sees\nAniruddha in a dream, and becomes enamored of him.\n\nSection XXXIII.\u2014Bana solicits Siva for war; finds Aniruddha in the\npalace, and makes him prisoner. Krishna, Balar\u0101ma, and Pradyumna come to\nhis rescue. Siva and Skandha aid Bana; the former is disabled; the\nlatter put to flight, Bana encounters Krishna who cuts off all his arms,\nand is about to put him to death. Siva intercedes and Krishna spares his\nlife. Vishnu and Siva are the same.\n\nSection XXXIV.\u2014Paundraka, a Vasudeva, assumes the insignia and style of\nKrishna, supported by the king of Kasi. Krishna marches against and\ndestroys them. The son of the king sends a magical being against\nKrishna; destroyed by his discus, which also sets Benares on fire, and\nconsumes it and its inhabitants.\n\nSection XXXV.\u2014Samba carries off the daughter of Duryodhana but is taken\nprisoner. Balar\u0101ma comes to Hastin\u0101pur, and demands his liberation; it\nis refused; in his wrath he drags the city towards him, to throw it into\nthe river. The Kuru chiefs give up Samba and his wife.\n\nSection XXXVI.\u2014The Asura Dwivida in the form of an ape destroyed by\nBalar\u0101ma.\n\nSection XXXVII.\u2014Destruction of Yadavas. Samba and others deceive and\nridicule the Rishis. The former bears an iron pestle, it is broken, and\nthrown into the sea. The Yadavas go to Prabhasa by desire of Krishna;\nthey quarrel and fight and all perish. The great serpent Sesha issues\nfrom the mouth of R\u0101ma. Krishna is shot by a hunter, and again becomes\none with universal spirit.\n\nSection XXXVIII.\u2014Arjuna comes to Dw\u0101rak\u0101, and burns the dead and takes\naway the surviving inhabitants. Commencement of the Kali age. Shepherds\nand thieves attack Arjuna and carry off the women and wealth. Arjuna\nregrets the loss of his prowess to Vyasa; who consoles him and tells him\nthe story of Ashtavakra's cursing the Apsaras. Arjuna and his brothers\nplace Pariskhit on the throne, and go to the forests. End of the fifth\nbook.\n\nPART VI.\n\nSection I.\u2014Of the dissolution of the world; the four ages; the decline\nof all things, and deterioration of mankind, in the Kali age.\n\nSection II.\u2014Redeeming properties of the Kali age. Devotion to Vishnu,\nsufficient to salvation in that age for all castes and persons.\n\nSection III.\u2014Three different kinds of dissolution. Duration of a\nParardha. The Clepsydra, or vessel for measuring time. The dissolution\nthat occurs at the end of a day of Brahm\u0101.\n\nSection IV.\u2014Continuation of the account of the first kind of\ndissolution. Of the second kind, or elemental dissolution; of all being\nresolved into primary spirit.\n\nSection V.\u2014The third kind of dissolution, or final liberation from\nexistence. Evils of worldly life. Sufferings of infancy, manhood, old\nage. Pains of hell. Imperfect felicity of heaven. Exemption from birth\ndesirable by the wise. The nature of spirit or god. Meaning of the terms\nBhagavat and Vasudeva.\n\nSection VI.\u2014Means of attaining liberation. Anecnotes of Khandikya and\nKesidhwaja. The former instructs the latter how to atone for permitting\nthe death of a cow. Kesidhwaja offers him a requital, and he desires to\nbe instructed in spiritual knowledge.\n\nSection VII.\u2014Keshidwaja describes the nature of ignorance, and the\nbenefits of the Yoga or contemplative devotion. Of the novice and the\nadept in the performance of the Yoga. How it is performed. The first\nstage, proficiency in acts of restraints and moral duty; the second\nparticular mode of getting; the third, Pranayama, modes of breathing;\nthe fourth, Pratyahara, restraint of thought; the fifth, apprehension of\nspirit; the sixth retention of the idea. Meditation on the individual\nand universal forms of Vishnu. Acquirement of knowledge. Final\nliberation.\n\nSection VIII.\u2014Conclusion of the dialogue between Par\u0101\u00e7ara and Maitreya.\nRecapitulation of the contents of the Vishnupurana; merit of hearing it;\nhow handed down, Besides of Vishnu. Concluding prayer.\n\nPART I.\n\nSECTION I.\n\nOm![1] Salutation unto V\u0101sudeva![2] O Pundarik\u0101sha,[3] victory unto\nthee! I bow unto thee, O origin of the universe! O Hrishikesha,[4] O\ngreat Purusha, O thou the first born! That Vishnu,[5] who is eternal,\nindecayable one, who is Brahm\u0101, the Isvara and the Purusha,\u2014who causeth\nthe creation, the sustentation and the dissolution (of the world)\nconsequent on the qualities[6] being agitated,\u2014and from whom hath sprung\nthe cosmos with Pradh\u0101na,[7] Buddhi, etc.;\u2014may he confer on us excellent\nunderstanding wealth[8] and emancipation! Bowing down unto Vishnu, lord\nof the universe, and saluting Brahm\u0101 and the rest, and paying reverence\nunto my preceptor, I will rehearse the Pur\u0101na that is equal to the\nVedas. Saluting and paying homage unto that best of ascetics,\nPar\u0101\u00e7ara\u2014son unto Vasistha's son\u2014versed in annals and the Pur\u0101nas,[9]\naccomplished in the Vedas and the branches thereof, and learned in the\nmysteries of the scriptures,\u2014who had finished his first daily\ndevotions.\u2014Maitreya asked him, saying,\u2014\"O preceptor, I have one by one\nstudied near thee all the scriptures as well as the Vedas and their\nbranches. It is owing to thy grace that, O foremost of ascetics, almost\nall of those that are even our enemies, confess that I have studied all\nthe branches of knowledge. O thou cognisant of righteousness, I am\ndesirous of hearing from thee how this universe came into being, and\nhow, O virtuous one, it shall be in the future; in what, O Br\u0101hmana, the\ncosmos consists; wherefrom sprang this system of mobile and immobile\nobjects; where it lay at first and where it shall dissolve itself; as to\nthe objects that have manifested themselves; the genesis of the gods;\nthe establishment of seas and mountains and the earth, and that of the\nsun, etc. and the dimensions thereof; the genealogies of the\ndeities,\u2014all about the Manus, and the Manwantaras,[10] and Kalpas[11]\nand Vikalpas of Kalpas composed of the fourfold division into Yugas; the\ncharacter of the close of Kalpas; and the entire tendencies of the\nYugas; and, O mighty ascetic, the history of Devarshis[12] and monarchs;\nthe proper division by Vy\u0101sa of the Vedas into different parts; and the\nmorality concerning Br\u0101hmanas and others, as well as that of\nhouseholders. O son of Vasishtha, I wish to hear all this related by\nthee. O Brahmana, incline thy mind favourably unto me, so that, O mighty\nanchoret, I may know all this through thy grace\".\n\nP\u0101ra\u00e7ara said,\u2014\"Excellent well; O Maitreya, O thou that art conversant\nwith righteousness. Thou bringest into my recollection what of old my\ngrandsire, the reverend Vasishtha, had said of old. When I heard that my\nsire had been devoured by the R\u0101kshasa sent by Vicw\u0101mitra, I was wrought\nup with an exceeding rage. Then I set about disturbing the sacrifice of\nthe Rakshas; and in that sacrifice reduced to ashes night-rangers by\nhundreds. On the Rakshas undergoing extermination, the eminently pious\nVasishtha, my grandfather, said unto me,\u2014'Do not indulge in excessive\nwrath, O child, control this passion of thine. Albeit the R\u0101kshasas did\nthus unto thy sire, yet have they not transgressed. This ire springeth\nup in fools; but where is the anger of the wise? Who, my child,\ndestroyeth whom? Persons[13] but reap their acts. O child, anger heweth\naway the great and immense asceticism and fame acquired with extreme\ntoil by men. The prime saints ever banish anger, which retardeth heaven\nand emancipation. Therefore, my child, do not thou come under its sway.\nNo need of burning the night-rangers, who have not wronged. Stop this\nsacrifice of thine. Pious people are composed of forgiveness.' Thus\nexhorted by my high-souled grandsire, I, for the sake of the dignity of\nhis speech, stopped the sacrifice. Thereat, that foremost of ascetics,\nthe reverend Vasishtha was gratified. And it came to pass that there\nappeared then Pulastya, son unto Brahm\u0101. And when my grandfather had\noffered him arghya,[14] when he had taken his seat, O Maitreya, the\nexceedingly righteous elder brother of Pulaha addressed me, saying,\u2014'As,\nalbeit a mighty enmity existeth (between thyself and the R\u0101kshasas),\nthou hast resorted to forgiveness at the words of thy superior, thou\nshall master all the branches of knowledge. And as, although highly\nenraged, thou hast not cut off my sons, I, O pious one, shall confer on\nthee a mighty boon. Thou shalt be the author of the Pur\u0101na and\nSamhita,[15] and thou shalt attain a consummate knowledge of the\ncelestials. And through my grace, O child, thy intelligence shall be\nclear and unobstructed as concerns the Present and the Past.' Then my\ngrandsire, the reverend Vasishtha, said,\u2014'What Pulastya hath uttered to\nthee, must be so.' At thy question I remember me in full of all that\nformerly had been said unto me by Vasishtha and the intelligent\nPulastya. And, O Maitreya, as thou hast asked me, I shall at length\nrelate unto thee adequately the Pur\u0101na Samhit\u0101.\u2014Do thou understand that\nproperly. This universe hath sprung from Vishnu,\u2014and in Him it is\nestablished. He is the cause of the creation, maintenance and\ndestruction thereof, and He is the universe\".\n\nSECTION II.\n\nPar\u0101\u00e7ara said:\u2014\"I bow unto Him that is holy and eternal\u2014the supreme Soul\nwho is ever uniform,\u2014even Vishnu, the Lord of all. I bow unto\nHiranyagarbha, unto Hara and Sankara, unto Vasudeva the saviour, even\nhim who bringeth about creation, maintenance and destruction to\neverything. I bow unto him that is uniform yet hath a multiplicity of\nforms; who is both subtle and gross;\u2014who is manifested and unmanifested;\nunto Vishnu, the cause of salvation. I bow unto Vishnu, the supreme\nSoul, who pervadeth the universe, and who is the fundamental cause of\nthe creation, sustenance and extinction of everything. And bowing down\nunto Him, who is the stay of the universe,\u2014who is minuter than the\nminutest monad,\u2014who resides in every being\u2014unto the undeteriorating\nforemost Purusha, who is extremely pure, and constitutes knowledge of\nthe highest kind,\u2014who in consequence of the erroneous sight (of people)\nseemeth to be endowed with a shape; unto the Vishnu who can compass the\ncreation, maintenance and destruction of the universe,\u2014saluting the Lord\nof the world, un-born, unchangeable and undeteriorating,\u2014I shall relate\nwhat formerly, asked by Paksha and other great ascetics, the reverend\nlotus sprung Great-sire said unto them, and what they rehearsed unto\nking Purukutsa on the banks of the Narmad\u0101; and what he, in his turn,\nrelated to S\u0101raswata,\u2014and the last unto me. He who is Prime and Greater\nthan the greatest, who is the supreme Soul resident in himself,\u2014who\ncannot be differentiated by by form, color, etc, who is without\ndeterioration or destruction, and without birth, growth and dissolution;\nwho can only be asserted as existing,\u2014is called by the learned V\u0101sudeva,\nin consequence of his existing everywhere and in all objects.[16] That\nBrahm\u0101 is prime and eternal,\u2014without birth, change or deterioration. He\nis uniform, and pure in consequence of the absence of the ignoble. He is\nall this (that is)\u2014he is Manifested and Unmanifested;[17] and he exists\nas the Primal Purusha and Time. O twice-born one, the first form of the\nPrim\u00e6val Brahm\u0101 is a Male Being. His other forms are Manifested and\nUnmanifested, Time and the rest.[18] The wise see that sacred state of\nVishnu, which is superior to Pradh\u0101na Purusha,[19] Manifest and Time.\nThe forms of Vishnu, first consisting of Pradh\u0101na, Purusha, Manifest and\nTime are the causes and expressions[20] of creation, sustenance, and\ndestruction. Do thou understand that Vyakta,[21] Vishnu, Avyakta,\nPurusha and Time are the exertions of Him, resembling those of a child\nsporting. That which is the Unmanifested Cause, is called subtle Nature\nby the foremost saints,\u2014external, and instinct with cause and effect. It\nis indestructible, supportless, immeasurable, undeteriorating, real\ndevoid of sound or touch, and without form, etc. It hath three several\nmodes;\u2014and is the mother of the Universe, without beginning and is the\nend of all. Formerly after the universal dissolution, everything was\npermeated by it. O Br\u0101hmana, those versed in the language of the\nVeda,\u2014exercising self-control and meditating the Deity, read the sense\nexpressive of Pradh\u0101na, thus. Day was not, nor night, nor sky, nor\nearth. And there was neither darkness nor yet light. And there existed\nthen Pradh\u0101na, Brahm\u0101 and the Purusha,\u2014incapable of being apprehended by\near and the other organs, or the intellect. As O Vipra, the prime Vishnu\nhath two forms, Pradh\u0101na and Purusha, so, O twice-born one, he hath\nanother, which is joined to him (on the occasion of creation) and\nsevered from him during the universal dissolution; and this is called\nK\u0101la. (Time). During the past dissolution, in consequence of the Vyakta\nremaining nascent in Prakriti, this circumstance in popular parlance is\ncalled K\u0101la. O twice-born one, the revered K\u0101la hath no beginning and\nhath no end; and in it genesis, stability and dissolution are\nuninterrupted. On the occasion of the universal dissolution, when\nPrakriti and Purusha remain separate, O Maitreya, there exists the form\nof Vishnu termed K\u0101la. Then at the time of creation, the supreme Brahm\u0101,\nthe Prime spirit pervading the universe, reaching everywhere\u2014the lord of\nall beings, and the soul of all\u2014the foremost Lord, Hari, entering into\nPradh\u0101na and Purusha, agitated them. And as odour, simply by reason of\nits proximity, and without any act, stirreth the mind, even so did the\nSupreme Lord. That best of males, O Br\u0101hmana, is he that stirreth, and\nHe it is that is stirred; he possessing in himself the three modes alike\nwhen in equilibrium and when not, entereth into Pradh\u0101na. And that Lord\nof lords, Vishnu, manifests himself in gross elements in subtle objects,\nand in such forms as Brahm\u0101 and others. And, O best of twice-born ones,\non the occasion of creation, from the equipoise of the principles\npresided over by Kshetrajna,[22] springs up that which manifests the\nprinciples.[23] And then Pradh\u0101na overspread Mahat; and the three kinds\nof Mahat pertaining respectively to goodness, passion and foulness, were\nenveloped by Pradh\u0101na, even as the rind envelopeth the seed. And from\nthe three kinds of Mahat sprang three kinds of ahank\u0101ra;[24]\n(consciousness,) viz., vaik\u0101rika, taijasa and bhut\u0101di.[25] And, O mighty\nascetic, as Pradh\u0101na had enveloped Mahat, that cause of the elements and\nthe senses, viz., akank\u0101ra from its containing the three principles, was\nin its turn, enveloped by Mahat. Then the bhut\u0101di,[26] etc., being\nwrought, produced the rudiments of sound, and from the latter came into\nbeing ether, having the property of sound. And (anon) the bhut\u0101di\noverspread the rudiments of sound as well as the ether; and, ether being\nwrought, produced the rudiments of touch; and then sprang the powerful\nair, whose property is known to be touch. And ether furnished with\nnascent audibility, covered air, endowed with tangibility. And then the\nair, wrought up, brought forth the rudiments of form. Light came from\nthe air, and its property is said to be form. And the rudimental air\nendowed with touch, enveloped the rudimental tangibility. And light,\nbeing agitated, caused the taste; and therefrom sprang water, the\nresidence of taste. And the rudiments of form overspread the rudiments\nof taste. And water, stirred, developed the rudiments of odour;\ntherefrom sprang hardness endued with the property of odour. The subtle\ncondition of a property existing in diverse objects is called Tanm\u0101tra.\nIn consequence of the Tanm\u0101tras not being differentiated, they are\nundistinguishable; they are not agreeable or unpleasant of cause\ndullness,\u2014and they are not marked by any distinguishing feature. From\nthe consciousness related to darkness sprang the five rudiments and the\nfive elements; from the conciousness relating to light sprang the organs\nof sense and from the consciousness relating to goodness sprang the ten\ndeities.[27] The mind is the eleventh (organ).[28] The deities are known\nto have sprung from the principle of goodness. O twice-born one, the\ntouch, the eye, the nose, the tongue, and the ear for the fifth, are\ndesigned for the perception of sound, etc. and are backed by intellect.\nThe other organs are the anus, the organs of generation, the hands, the\nfeet, and the vocal organs for the fifth; and the functions of these are\nexcretion, articulation, motion, and mechanic labor. Ether, air, light,\nwater, and earth, O Br\u0101hmana, are respectively furnished with the\nproperties of sound etc. and in consequence of their being agreeable or\notherwise, or bringing on delusion,\u2014they are known as Vicesha.\n\n\"And endowed with distinct energies, they without combining, and being\nall of them interfused, could not create objects. And then, coming\ntogether, and each supporting the others, they attained firmness and\nharmony and a uniform appearance. And in consequence of their being\npresided over by the Purasha, and favored by Pradhana, (who was ripe for\nit), those, commencing from Mahat and ending in Vishesha, brought forth\nan egg. And that egg resembling a watery bubble, fostered by the\nelements, attained dimensions. O thou of exceeding intelligence; and\nthat egg formed by Prakriti, resting on water, became the body of Vishnu\nwearing the form of Brahm\u0101,\u2014And there Vishnu\u2014lord of the universe\u2014who is\nincapable of being perceived,\u2014becoming manifest, remained in the form of\nBrahm\u0101.[29] And Meru became the bellows-like inner covering of that\nexceedingly high-souled one, and the other mountains became his outer\ncovering; and the seas served for his water in the womb. And, O Vipra,\nin that egg sprang mountains and islands, and seas, light, and numbers\nof worlds, and deities, Asuras and human beings. And that egg was\nenvironed ten times successively with water, fire, air, ether, and\nbhut\u0101di and the bhut\u0101di was surrounded in the same way by mahat.[30] And\nmahat along with all those was also covered by avyakta.[31] As the\ninternal cocoanut fruit is covered by the external rind, etc., even so\nwas the egg surrounded by the natural coverings. Then the lord of the\nuniverse, inspiring the principle of passion,[32] and becoming Brahm\u0101,\nbecame engaged on creation. And until the expiry of Kalpa,[33] the\nworshipful Vishnu of immeasurable power, instinct with the principle of\ngoodness, sustaineth creation. And at the end of a Kalpa, O Maitreya,\nJan\u0101rddana,[34] surcharged with the principle of foulness, wearing a\nfierce form and becoming terrific swalloweth up all. And having\nswallowed up all beings, anon the cosmos becoming one ocean, the supreme\nLord lieth down on the couch[35] (formed by) the serpent. And walking,\nhe, wearing the form of Brahm\u0101, again addresseth himself to creation.\nAnd in consequence of his creating, sustaining and dissolving verily one\nJan\u0101rddana acquireth the appellations of Brahm\u0101, Vishnu and Siva. As\ncreator, Vishnu createth himself, and, as sustainer, he sustaineth\nhimself, and, finally, becoming the destroyer, the Lord himself\ndestroyeth everything. And as earth, water, light, air and ether, all\nthe organs of sense and the heart go by the name Purusha, (Vishnu as\nbeing the Primal male, is the author of all these.) And, as he is the\nlord of all beings, and, as, knowing no decay, he hath the universe for\nhis form, even he is the creator of all, and his also are the ends\nattained by beings\".[36]\n\nSECTION III.\n\nMaitreya said:\u2014\"How can Brahm\u0101, who is devoid of quality and confineless\nand pure and unblamed of soul, possibly engage in creation, etc.?\"\nThereat Par\u0101\u00e7ara said,\u2014\"As the powers of many an object are\nincomprehensible and incapable of being construed to sense, the powers\nof creation etc., possessed by Brahm\u0101, like the heat of fire, are also\nso. O foremost of ascetics, hearken how the Professor of the eight kinds\nof wealth becomes engaged in creation. O wise one, in consequence of the\neternal reverend Vishnu coming into being from objects, as Brahm\u0101 the\nGrand-father, he is designated as produced. According to the measure set\nby him human life is known as consisting of an hundred years. This (age)\nis called para, and the half thereof Par\u0101rdha. O sinless one, do thou\nlisten to me as I mention unto thee the divisions of that which I have\nnamed unto thee as the Time-form of Vishnu,\u2014in relation to Him as well\nas other creatures, and mobile and immobile objects, and the seas and\nall other things, O best of men. O chief of ascetics, a k\u0101sth\u0101 is\ncomposed of fifteen nimeshas;[37] thirty k\u0101sth\u0101s make up a kal\u0101; and\nthirty kal\u0101s a muhurta; and as many muhurtas make up a day and a night\nunto human beings. As many days and nights form a month; and a month\nconsists of two fortnights. Six months form an ayana; and a year is\ncomposed of two ayanas, one northern, the other southern. The southern\nayana is the night of the celestials, as the northern is their day. The\nperiod of twelve thousand years of the deities constitute the four\nYugas, viz. Krita, Tret\u0101, and the others.[38] Do thou understand\nthat.[39] Chronologists say that four, three, two, and one thousand\ndivine years successively compose Krita and the other Yugas. An hundred\ndivine years are said to constitute the first twilight, as another\nhundred years the last, of the Yuga. The space that intervenes between\nthese twilights goeth by the name of Yuga, embracing Krita, Tret\u0101 and\nthe rest. And O anchoret, a thousand of the four Yugas, Krita, Tret\u0101,\nDw\u0101para and Kali, constitute one day of Brahm\u0101. One day of Brahm\u0101 O\nBr\u0101hmana, compriseth four and ten reigns of the Manus.[40] Listen to the\nchronology thereof! The seven saints, the celestials, Sakra, Manu, and\nhis sons\u2014kings all of them\u2014are created at the same time and, as\nformerly,[41] are destroyed at the same time, O excellent one, a little\nover seventy-one four Yugas constitute a Manwantara\u2014the period of Manu\nas well as the gods. Manwantara takes up over eight lakshas[42] and\nfifty-two thousand years; and, O twice-born one, full thirty[43] kotis\nabove sixty-seven[44] niyutas and about twenty thousand human years. Ten\nand fourteen such periods[45] form one day of Brahm\u0101. Then comes on his\nsleep[46] and at the end thereof, the universal dissolution. And then\nall the triune world, comprising Bhur, Bhuva and the rest, are in\nconflagration, and the dwellers of the regions of Maha, exercised with\nthe heat, resort to the regions of Jana. On the three regions being\nreduced to one sheet of sea, that deity, the lotus-sprung Brahm\u0101\ninstinct with N\u0101r\u0101yana, contemplated by the Yogis[47] of\nJanasth\u0101na,\u2014with the intention of swallowing up the three worlds,\u2014lieth\ndown on the bed (formed by) the serpent. And having spent the night\nmeasuring that period,[48] at the end thereof he begins anew the work of\ncreation. This is the year of Brahm\u0101 and thus is the space of his\nhundred years; and the life of that high-souled one is an hundred (such)\nyears. O thou without sin, one half of Brahm\u0101s life is spent. On the\nexpiration thereof passeth away a Mah\u0101kalpa\u2014which is called P\u0101dma. O\ntwice-born one, this is the Kalpa distinguished as Vatrah\u0101 belonging to\nthe second Par\u0101ddha, which is present\".\n\nSECTION IV.\n\nMaitreya said:\u2014\"O mighty ascetic, relate unto me how the reverend Brahm\u0101\nwhose name is N\u0101r\u0101yana, created all beings at the commencement of the\nKalpa\". (Thereat) Par\u0101\u00e7ara said,\u2014\"Hear as to how that god, the lord of\nPraj\u0101pati,[49] the reverend Brahm\u0101 instinct with N\u0101r\u0101yana, created\nbeings. On the expiration of the past Kalpa, that Master, Brahm\u0101,\nsurcharged with the energy of righteousness, awaking from his slumbers,\nsaw the universe\u2014void of all. And the supreme, incomprehensible\nN\u0101r\u0101yana\u2014the lord of the greatest\u2014as the worshipful Brahm\u0101, became\nengaged in creation. This sloka is used with reference to the divine\nN\u0101r\u0101yana, the creator of the universe, in the form of Brahm\u0101. Apa is\nnamed n\u0101ra, having been created by Nara;[50] and in days of yore,\n(water) having been the abode of him, he hath hence been called\nN\u0101r\u0101yana.\u2014And on the universe becoming one ocean, the creator of all\nbeings, the Lord resting on water, inferring that the Earth was thus\nplaced, set his heart on delivering her. And as he, on former occasions,\nhad assumed the forms of a fish, a Tortoise, etc., he now assumed the\nform of a Boar. And for sustaining the entire universe, the lord of\ncreatures, impregnated with the Veda and sacrifices, of serene soul and\nthe soul of all,\u2014the Supreme spirit\u2014stay of soul, and the prop of the\nEarth,\u2014hymned by the Siddhas inhabiting the region of Jana,\u2014Sauaka and\nothers,\u2014then entered water.\u2014And seeing him enter the nether regions,\nthat exalted one, the Earth, bowing low in humility and reverence, began\nto praise him. And the Earth said,\u2014'I bow unto thee, who art all being;\nI bow unto thee, holding the conch and the mace. Do thou rescue me from\nhere, now, as, thou hadst formerly done. I had formerly been delivered\nby thee. O Jan\u0101rddana, I as well as other things, such as the sky, etc.,\nare permeated by thee. Reverence unto thee, O prime spirit, O male soul,\nI bow unto thee. I bow unto thee, who art pradh\u0101na and vaykta, and who\nart Time. Thou, wearing the forms of Brahm\u0101, Vishnu and Rudra, art the\ncreator of all beings, and thou art the maintainer as well as the\ndestroyer thereof. Having destroyed everything, thou, O Govinda,[51] on\nthe universe having become one Ocean,\u2014contemplated by the pious,\nreposest (on the serpent-couch). None knoweth the high mystery\nencompassing thee; and the deities do but adore that form in which thou\nincarnatest thyself. O supreme Brahm\u0101, adoring thee, those desirous of\nemancipation, attain the same. Who, not worshipping Vasudeva, obtaineth\nliberation? Thy entire form comprehends ail that may be secured by the\nmind, all that may be perceived by sight and the other senses, all that\nmay be discriminated by thought. And I am supported, and created, and\nmaintained by thee. And for this it is that people call me M\u0101dhavi.[52]\nVictory to thee, O thou that art all knowledge! Victory to thee, who art\ngross and undeteriorating! Victory to thee, O thou that art infinite!\nVictory to thee, thou that art the Nascent! Victory to thee, thou that\nart Manifest. Thou, O lord! O prime of prime souls! O soul of the\nUniverse! Victory to thee, O master of sacrifice, thou, who art sinless!\nThou art Sacrifice, and Vaskatk\u0101ra[53] and thou, Omkar\u0101a[54] and thou,\nFire. Thou art the Vedas, and thou the branches thereof, and thou\nHari,[55] art the person presiding; over sacrifice. Thou art the Sun,\netc., and the planets and stars, and thou the entire universe. And O\nforemost god, thou art all that is formless and that is formed, and that\nis hard and, O best of male beings, all that I have mentioned and also\nall that I have left un mentioned. I bow down unto thee. I bow unto thee\nagain and again.'\"\n\nPar\u0101\u00e7ara said:\u2014Thus eulogised by Earth, that graceful one, the holder\nthereof, began to roar in S\u0101ma[56] accents. Then heaving up the Earth\nwith his razors from the deep, the mighty Boar, having eyes resembling\nblown lotuses,\u2014and himself like unto lotus-leaves,\u2014rose up like a\ngigantic dark-blue mountain. And as he emerged, the troubled water\ndashed by the wind forced out from his mouth, surging up, splashed the\nhighly resplendent and sinless ascetics, Sananda and others, dwellers of\nthe regions of Jana. And on the nether regions being broken up by the\nhoof-impacts (of the boar), the water began to run down with roars; and\nthe Siddhas constantly inhabiting the regions of Jana, were moved about\nby the air of his breath. And the ascetics, placed in the tactual pores\nof the mighty bore as he rose up holding the Earth in his abdominal\ncavity and kept shaking his Veda-impregnated person,\u2014experienced the\nhighest bliss. And yogis dwelling in the regions of Jana, Sananda and\nothers, with delighted hearts, and with heads bent in humility, hymned\nthe holder of the Earth, remaining moveless, with his eyes\nexpanded,\u2014saying,\u2014\"Victory unto thee, O foremost God of gods,\u2014O\nKe\u00e7ava,[57] O wielder of the conch, mace, sword and discus! The cause of\ncreation, destruction and sustentation, save thee, supreme state there\nis none whatever. The Vedas are thy feet, and the yupa,[58] thy larger\ntooth, and Sacrifice, thy smaller; the place of the (sacrificial fire)\nis thy mouth, and the fire itself thy tongue; and darva is thy down. O\nLord, thou art the person presiding over Sacrifice. O mighty soul, day\nand night are thy eyes; and that refuge of all\u2014the state of Brahm\u0101,\nhimself\u2014is thy head; the entire complement of Suktas[59] composeth thy\nmatted locks; and thy tongue is the sacrificial offerings, O god. O thou\nhaving the (sacrificial) ladle for thy face! O thou who hast the solemn\naccents of S\u0101ma for thy voice, O thou that hast the front-part of the\nsacrificial ground, for thy body! O thou who hast all the sacrifices for\nthy joints! O god, thou hast for thy ears the morality of the Smritis as\nwell as the Srutis.[60] Be thou propitiated! O undeteriorating one, O\nthou that hast the Universe for thy form, we know thee as having covered\nthe Earth with thy paces, and that thou art the cause and stay thereof.\nThou art the foremost Lord of the cosmos. Be thou gracious! Thou art the\nmaster of the mobile and the immobile. Raised on thy razor-ends, all\nthis Earth, O Lord, seemeth like a lotus-leaf besmeared with mud on the\ntusk of an elephant that hath plunged into a pool of lotuses. O thou of\nunparalleled power, all the space between heaven and earth hath been\ncovered with thy body. O thou, the universe hath been enveloped with\nwhose splendour, O Lord, prove thou of profit to the universe. Thou art\nthe sole highest reality,\u2014there is none other, sovereign of the\nuniverse. And this glory in which the mobile and the immobile are\nenfolded,\u2014is thine. O thou that art knowledge, unspiritual people,\nthrough ignorance, look upon this form of thine displayed in the world.\nFoolish persons, regarding this entire universe impregnated with\nknowledge, as real, fall into a sea of delusion. But O supreme lord,\nthose that are versed in knowledge and are of pure spirit, look on this\nentire universe as thy form replete with knowledge. O Sarva, O soul of\nall! Be thou gracious! For the good of this world do thou, O thou of\nimmeasurable soul, raise the Earth up. O lotus-eyed one, confer on us\nwhat is good. Thou, O reverend one, art surcharged with the virtue of\ngoodness. O Govinda, for the benefit (of all), O lord, raise up this\nEarth. O lotus-eyed one, confer on us what is good. Mayst thou incline\nthy mind to creation fraught with profit to the universe! We bow unto\nthee. O lotus-eyed one, confer on us what is good\".\n\nPar\u0101\u00e7ara said,\u2014\"Thus hymned by the divinities, that supreme soul, the\nholder of Earth, at once lifted her up, and set her on the mighty sea.\nAnd, resting on the sea like a giant bark, Earth did not sink in\nconsequence of the flatness of her frame. Then leveling the Earth, the\nworshipful supreme Lord without beginning, placed mountains on her in\nproper order. And by his infallible power, that one of truthful purposes\ncreated on the Earth all the mountains that had been burnt on the\noccasion of the burning of the foregone creation. And then; properly\ndividing the land containing seven islands, he, as formerly, created the\nfour regions, viz., Bhuva and the rest. And then, possessed with the\nprinciple of passion, the reverend Deity, Hari, wearing the form of\nBrahm\u0101 and assuming four faces, set about creation, But in the matter of\ncreation, he was an instrument merely; as the force resident in the\nthings created, was the principal Cause. Being ripe for development,\n(objects at the time of creation) desiderate nothing more. O foremost of\nthose practising austerities, objects attain their objectivity by virtue\nof their inherent force\".[61]\n\nSECTION V.\n\nMaitreya said:\u2014\"O twice-born one, tell thou me truly how the Deity\ncreated celestials, and saints, and Pitris,[62] D\u0101navas, and men, and\nbeasts, and trees, and those inhabiting land and water and air; as well\nas concerning (the respective) qualities and characters and natures (of\nthe creatures) dwelling in Earth,\u2014which Brahm\u0101 had created at the\ncommencement of creation\".\n\nThereat Par\u0101\u00e7ara said\u2014\"O Maitreya, listen thou heedfully! I shall tell\nthee how the Lord God created all,\u2014deities and the rest. As he was\ncontemplating creation as in former Kalpas, through lack of vigilance\nwas generated Illusion, formed of Foulness.\u2014Five are the kinds of\nIllusion which spring from this high-souled one, viz., tamas, moha,\nmahamoha, tamisra and andhatamisra.[63] And as (Brahm\u0101) contemplated,\nwere created five kinds of things, trees, &c., having no sense,\nundeveloped internally as well as externally, and of pent-up selves. As\nthese, trees etc. were the first objects of creation, they are\ndesignated the principal creation. But finding these incapable of\nanswering the end, he thought of again creating other things. And as he\nwas revolving creation, sprang up the Tiryyaksrotas.[64] Those that live\nin Tiryyaksrotas. They are beasts, &c,\u2014composed mainly of foulness, and\ndevoid of liberal curiosity. Leading unrestrained lives, these, albeit\ndevoid of knowledge, deem themselves as possessing the same. Proud, and\nconsidering vastly of themselves, they are subject to eight and twenty\nkinds of ills.[65] And although developed internally, they cannot\nexpress themselves to each other. And finding even these as insufficient\nfor his purpose, (Brahm\u0101) bethought him of other ways; and there came\ninto being the third class of objects, named Urddhasrotas[66] to whom\nthe principle of goodness predominates. They have great capacity for\npleasure and happiness; and being developed alike externally and\ninternally and, in consequence, more fitted to express themselves on\nboth sides, have been designated Urddhasrotas. This third creation, that\nof the deities\u2014is called Tushtatman.[67] And great was the pleasure of\nBrahm\u0101 on the consummation of this creation. But, deeming these main\ncreations as not fulfilling his purpose, he revolved within himself\nanother excellent creation, capable of bringing about his end. As that\none of true resolve was thus meditating, there came forth from avyakta\nthe arvvy\u0101ksrotas competent to accomplish his purpose. And as these eat\nby swallowing down, they are called arvvy\u0101ksrotas. The are bountifully\ndeveloped; and, albeit possessing a share of foulness, have passion in a\nlarger measure. And it is for this that in them unhappiness\npreponderates, and that they act continually.[68] They are developed\ninternally and externally,\u2014they are human beings fulfilling the purpose\n(of the Creator). Thus, O foremost of ascetics, have I narrated unto\nthee the genesis of the six orders of creation. Brahm\u0101 first created\nMahata, next he created Tanm\u0101tras, which reckon as the second class, and\nare comprehended under the designation of Bhutasarga.[69] The third\ncreation is Vaik\u0101rika, and is known as aindriya.[70] Thus hath been the\ncreation of Buddhi and the others, which is called Pr\u0101krita.[71] And the\nmain creation counts as the fourth, and includes the immobile objects.\nBy the name of Tiryyaksrotas is meant, beasts, &c. And the sixth\ncreation is Urddhasrotas, which is known as Devasarga.[72] And the\nseventh is Arvv\u0101ksrotas which is man. The eighth is the creation of\nAnugrahas[73] composed of goodness and passion. Five are the\nVaikrita[74] acts of creation; and three are Pr\u0101krita.\u2014And they together\nconstitute Pr\u0101krita and Vaikrita. And the ninth is known as Kaum\u0101ra.\nThus have I described unto thee the nine acts of creation of the Lord of\ncreatures. The Pr\u0101krita and the Vaikrita are the radical causes of the\nworld. What wouldst thou further hear of the Lord of the universe,\nengaged in creation?\"\n\nMaitreya said\u2014\"O ascetics, thou hast narrated unto me in brief the\norigin of gods &c. But, O best of the foremost anchorets, I wish to hear\nthis at length\". Par\u0101\u00e7ara said,\u2014\"O Br\u0101hmana, on Brahm\u0101 being engaged in\ncreation, from his mind issued the four orders of beings commencing with\ncelestials and concluding with the immobile,\u2014and although these are\ndestroyed at the time of universal dissolution, they are never bereft of\nthe mental tendencies they acquire in existence, consequent on their\nacts; or of the good or bad fortune resulting respectively from their\nfair or foul actions.[75] Then desirous of creating deities, Asuras,\nancestors and men, all going under the name of ambha, Brahm\u0101 began to\ncontemplate. And as the lord of beings concentrated his soul, passion\noverspread him; and first from forth his hips came out Asuras. And then\n(Brahm\u0101) renounced his person surcharged with darkness; and, O Maitreya,\non being renounced by him, Foulness was converted into Night.[76] And\nhaving assumed another body, he (again) became desirous of creating, and\nfrom the face of the pleased Brahm\u0101, came forth, O twice-born one,\ncelestials surcharged with the virtue of goodness. And that body also\nhaving been resigned, the quality of righteousness was turned into Day.\nAnd therefore it is that Asuras are powerful by night and deities by\nday. And he then assumed a person, fraught with goodness; and, he being\nhonored as a sire, out of him sprang the ancestors. And having created\nthe ancestors, the Lord renounced that form also. And on being\nrenounced, the same became Twilight, remaining between day and night.\nAnd then he assumed a person filled with the principle of passion; and,\nO foremost of the twice-born ones, thereat sprang men fierce, with\npassion entering into their composition. And the lord of creatures\nspeedily resigned that form also,\u2014And it became Moonlight, which is\ntermed pr\u0101ksandhyd\u0101.[77] And therefore it is, O Maitreya, man and the\nPitris, become powerful in Moonlight and Twilight. Moonlight, Night,\nDay, and Twilight,\u2014these four, are the bodies of Brahm\u0101, endowed with\nthe three principles. And then he assumed another body filled with the\nprinciple of passion, and thereat sprung Hunger from Brahm\u0101, and from\nHunger, wrath. Then the reverend one in the dark created beings\nfrightful and bearded, and always exercised with hunger. And (as soon as\nthese) were created, they rushed at the Lord. And of those that\ncried,\u2014\u2018Ho! don't do this,\u2014save him,'\u2014are Rakshas;[78] and others that\nsaid,\u2014\u2018We shall eat him up,'\u2014are Yakshas, from Yakshana[79] eating.\nSeeing them mischievous, the hair of the Deity fell off,\u2014and having\nfallen off from his head, it again rose to his head. And from their\nmovement (sarpana), the hair became sarpas,[80] \u2014and from their having\nfallen off, they are known as ahis.[81] Then the creator of the\nuniverse, waxing wroth, generated some beings of wrathful souls.\nTwenty-hued, they are beings subsisting on flesh. And then came forth\nfrom him Gandharvas, whose office is music. O regenerate one, as these\ncame into being, drinking in strains (of music), they are called\nGandharvas, All these beings created the reverend Brahm\u0101, directed by\ninherent force resident in these (respectively). Then he at his pleasure\ncreated another order of beings\u2014fowls of the air. And he created sheep\nfrom his breast, and goats from his mouth. And the lord of creatures\ncreated kine from his womb and flanks. And he created from his feet\nhorses, elephants, sarabhas,[82] gavayas,[83] deer, camels, mules,\nnyankus,[84] and other species. And from his down sprang medicinal herbs\nfurnished with fruits and roots. And, O twice-born one, at the\ncommencement of the Tret\u0101-Yuga and on the eve of the Kalpa, Brahm\u0101,\nhaving created the beasts and the drugs, then set them apart\nrespectively for sacrifice. Fair complexioned males, sheep, horses,\nmules, and asses, were called Gr\u0101my\u0101[85] animals. And know also those\nthat are wild. (These are) beasts of prey, the cloven-hoofed, elephants,\nmonkeys, and, fifthly, birds, and, sixthly, aquatic animals, and,\nseventhly, reptiles. Then from his first mouth he generated the\nG\u0101yatri,[86] the Richas,[87] the Trivatstoma[88] the Rathantara,[89] and\nthe Agnishtoma[90] among sacrifices. Then from his southern mouth he\ncreated the Yajus,[91] the Trishutva metre, the fifteenth Stoma,[92] the\nVrihat S\u0101man,[93] and the Uktha.[94] And from his western mouth, he\ncreated the S\u0101mas and the Fagati metre, the seventeenth Stoma, the\nVairupa[95] and the Atir\u0101tra.[96] And from his northern mouth he brought\nforth the twenty-first Stoma, the Atharva Veda, the Aptory\u0101ma,[97] the\nAnishtubha metre, and the Vair\u0101yya S\u0101ma. Thus from his person came forth\nnoble and ignoble. And having created gods, Asuras, Pitris, and men,\nthat lord of beings, the great-sire, at the commencement of the Kalpa,\ncreated Yakshas, Pi\u00e7\u0101chas,[98] Gandharvas, and numbers of Apsaras; and\nthat lord, the reverend Brahm\u0101, the first Cause, created Naras,[99]\nKinnaras,[100] R\u0101kshasas, birds, beasts, deer, serpents, and mobile and\nimmobile objects lasting or other-wise. And in successive creations,\nverily each creature is born into those acts which it used to perform in\nits former existence.[101] Some are cruel and some kind, some mild and\nsome harsh, some virtuous and some vicious, some truthful and some\nfalse,\u2014in consequence of their inheriting their respective natures as\ndeveloped in previous births; and it is also for this that each affects\na particular course of conduct (in preference to others).[102] The Deity\nis the lord of all objects of enjoyment, of all creatures, and all\nbodies; and it is the Deity who hath personally divided and\ndifferentiated them. And at the beginning from the Vedic Vocabulary he\nassigned names unto creatures, celestials and other, as well as unto\nsacrifices; and also fixed forms and shapes thereof. And from the\nauditory Veda, he assigned appellations unto the sages,\u2014and appointed\nthem to their respective functions. And as the signs of the seasons\nsuccessively manifest themselves, the characteristics, of the Yugas are\nseen in due order. And instinct with energy arising from a desire of\ncreation, He, actuated by the creative impulse, thus again and again\nbringeth about creation at the commencement of Kalpas\".\n\nSECTION VI.\n\nMaitreya said,\u2014\"Thou hast called man by the term Arvv\u0101ksrotas. But O\nBr\u0101hmana, tell me at length how Brahm\u0101 created him. And tell me also how\nhe created the orders,\u2014and, O mighty ascetic, of their qualities; and\nthe offices assigned to Vipras and the rest\".\n\nPar\u0101\u00e7ara said,\u2014\"O foremost of twice-born ones, Brahm\u0101 of true intents\nwas inspired with the desire of creating the kosmos from his mouth, O\nforemost of twice-born ones, came out creatures surcharged with the\nprinciple of goodness; and from the breast of Brahm\u0101 creatures\nsurcharged with the principle of passion; and from his thighs came out\nbeings surcharged with both goodness and foulness; and, O best of\nregenerate ones, from his feet Brahm\u0101 created other beings, who were\nimpregnated with the principle of dullness. This is the fore-fold\ndivision into orders. And, O excellent Br\u0101hmana, Br\u0101hmanas, Kshatriyas,\nVai\u00e7yas and Sudras, came from the feet, the thighs, the chest and the\nmouth of Brahm\u0101. O exalted one, Brahm\u0101 brought into being these four\norders capable of satisfactorily performing sacrifices, in order to the\nsuccessful celebration of them. O thou cognisant of righteousness, the\ncelestials, gratified with sacrifices, in turn gratify creatures,\u2014and\ntherefore sacrifices conduce to welfare. It is men engaged in observing\ntheir proper morality, of pure ways, and good, and walking the path of\nrighteousness,\u2014who perform sacrifices. It is by virtue of having been\nborn as human beings that men, O ascetic, can obtain heaven and\nemancipation; and, O twice-born one, that they can go to the wished-for\nregions. O foremost of ascetics, men (at the beginning) having been\ndivided into four orders, were reverent and of excellent ways. Then they\nlived wherever they liked,\u2014without any let. And they were pure in\nheart,\u2014unpolluted; and cleansed in consequence of their observing all\nrites. And their minds being pure and the Pure Hari residing in their\nheart, they perceived that state which goeth after the name of Vishnu,\nand which is genuine knowledge. Then that portion of Hari which is\nfraught with Fatality, spread sin (amongst men), causing slight pleasure\nand an overmeasure of woe. O Maitreya, this, composed of anger, &c,\nsprings from the seed of unrighteousness and begets delusion and\ncovetousness,\u2014and stands in the way of the attainment (of the summum\nbonum). And men anon could not (any more) completely attain the eight\nkinds of success, Rasa, Ull\u0101sa, &c. And on sin progressing, and those\nbecoming exceedingly feeble, creatures became subject to physical\nchanges[103] and to all the miseries consequent thereon. Then they\nconstructed forts composed of trees, or rocks, or water; and artificial\nforts; and cities; and towns. And, O mighty ascetic, they only made\nhouses in those towns, for shelter from cold, the sun, and other\n(physical discomforts). Having thus provided against cold, etc., men\nthen betook themselves to tasks capable of being performed with the\nhands, for subsistence. And Vrihi,[104] barley, wheat, small seeds,\nsessame, prijangu,[105] ud\u0101ra, kodrava,[106] chin\u0101ka,[107] m\u0101sha,[108]\nmudga,[109] masura, simbi,[110] kulatkthaka,[111] \u0101raki,[112] oats, and\nhemp,\u2014these seventeen kinds, O ascetic, were among the rural plants\ngrown. And fourteen sorts are the plants intended to be used in\nsacrifice, divided into gr\u0101mya[113] and \u0101ranya[114] Vrihi, barley,\nm\u0101sha, wheat, small seeds, prijangu, sessame, kulaththaka, these eight\nbelong to villages. And Sy\u0101m\u0101ka,[115] nir\u0101ba,[116] jartila,[117]\ngavedhuka, benuyava, and markataka,[118] (these), O ascetic, (are the\nplants growing wild in the woods). These fourteen species of plants,\ngr\u0101mya and \u0101ranya, are intended for the celebration of sacrifices, and\nthey are very useful for that purpose. All these plants together with\nsacrifices are the causes of the increase of population; and it is for\nthis those versed in the highest significance of things celebrate\nsacrifices. By performing sacrifices day after day, one, O foremost of\nascetics, reapeth great good, and hath one's sins, committed, shorn of\ntheir rancour. O mighty-minded one, it is those only in whose minds the\ndrop of sin attaineth proportions, that set their face against\nsacrifices. These, reprobating the ordinance of the Veda and the\ndivinities presiding over sacrifices, endeavour to stand in the way of\nsacrifices. And wicked wights of evil ways and crooked aims, running the\nVedas down, lay the axe at the root of courses leading to progress.\nHaving created men, the Lord, on their means of subsistence according\nwith their respective qualities, having been settled, placed them duly\nin consonance with dignity; and, O best of those practising\nrighteousness, ordained the codes of duty in respect of the orders; and\ntheir modes of life; and the regions attainable by them; concerning all\nthe castes, observing the rules of their respective orders. And the\nsphere assigned to Br\u0101hmanas observing the rules of their order, is that\nof the Creator himself. And the sphere assigned to Kshatriyas, not\nturning away from fight, is that of Indra. And Vai\u00e7yas, following the\nlaws of their order, attain the regions of Marut.[119] And those\nbelonging to the Sudra caste that spend their lives in serving (the\nother orders), attain the regions of the Gandharvas. Those practising\nthe Brahmacharyya injunctions attain the regions of Marut belonging to\nthe eight and eighty thousand ascetics that have drawn up their vital\nfluid. And those living in the forest reap the place of the seven sages;\nhouseholders repair to the regions of the Creator; and mendicants, to\nthe sphere named Brahm\u0101. The sphere of the yogis is Amrita[120] \u2014which\nis the supreme state of Vishnu himself. Those yogis that contemplate\nBrahm\u0101 with a single soul,\u2014of these is that supreme state which is seen\nby the celestials. The sun, the moon, and the other planets, going to\nthis region again and again, return therefrom again and again,\u2014but to\nthis day those that contemplate the twelve-lettered (Mantra),[121] do\nnot have to return therefrom. T\u0101misra, Andhat\u0101misra, Mah\u0101raurava,\nRaurava, Asipatravana, Ghora, and the waveless K\u0101lasutra,\u2014these are\nappointed the regions of those that revile the Vedas,\u2014that obstruct\nsacrifices; and that abandon their own religion\".\n\nSECTION VII.\n\nPar\u0101\u00e7ara said\u2014\"Then came forth unto him the mind-sprung beings,\nembodying causes and consequences arising from his own person. And out\nof the body of that intelligent one came out the souls. And thus were\ngenerated all those mobile and immobile objects beginning with the\ndeities and concluding with the immovable,\u2014which are established in the\nthree several spheres,[122] \u2014and of which I have told thee before. And\nwhen these beings of that intelligent one did not multiply, then he\ncreated other mind-begotten sons, resembling himself,\u2014 viz. Bhrigu,\nPulastya, Pulaha, Kratu, Angiras, Marichi, Daksha, Atri, and the\nmind-sprung Vasishtha. The Pur\u0101na saith that these nine resemble Brahm\u0101\nhimself. Those who formerly had been created by Vedas, being bereft of\nlove and hate, and possessed of the highest knowledge, did not take to\nthe world, or produce offspring. And these being indifferent to the\nincrease of people, a mighty wrath took possession of Brahm\u0101, capable of\nconsuming the three worlds. And, O anchoret, the entire triune universe\nwas then illuminated with the flame flowing from the ire of Brahm\u0101. And\nthen from his furrowed forehead inflamed with wrath sprang Rudra,\nresembling the mid-day Sun; having a body, half-female,\u2014terrific; and of\na prodigious person. And saying unto him,\u2014'Divide thou thyself.'\u2014Brahm\u0101\nthen vanished. Thus directed, he divided himself into a male and a\nfemale. And then he divided the male into one and ten parts; and the\nLord God also divided the female into Saumya,[123] Asaumya,[124]\nSanta,[125] As\u0101nta,[126] Sita,[127] Asita,[128] and many other parts\nresembling himself. Then the Lord appointed the Self-create Manu,\nformerly sprung from Brahm\u0101's self, and resembling himself, to rule\ncreatures. And that lord, the divine Self-create Manu, took to wife the\nfemale Satarup\u0101,[129] purged of all sin through asceticism. And to that\nperson Satarup\u0101 bore Priyavrata and Utt\u0101napada; and two daughters, named\nPrasuti and Akuti,\u2014endowed, O thou cognisant of righteousness, with the\nperfections of beauty, and nobility. And the Lord of creatures of old\nconferred Prasuti on Daksha, and Akuti on Rucha. And unto this wedded\ncouple were born, O exceedingly righteous one, Yajna and Dakshina; and\nthese were then united in marriage. And ten sons were borne to\nYajna[130] by Dakshina.[131] At the time of the Self-create Manu, these\nwent by the designations of Deva and Y\u0101ma. And on Prasuti, Daksha begat\nfour and twenty daughters,\u2014whose names do thou hear, Sraddh\u0101,[132]\nLakshmi,[133] Dhriti,[134] Tushti[135] Pushti,[136] Medha,[137]\nKriya[138] Buddhi,[139] Lajja,[140] Vapu,[141] Santi, Siddhi,[142] and\nKriti.[143] These thirteen daughters of Daksha were wedded by the Lord\nDharma.[144] The daughters remaining after these elder ones, were\neleven, furnished with fair eyes,\u2014Khyati,[145] Sati,[146] Sambhuti,[147]\nSmriti,[148] Priti[149] Ksham\u0101,[150] Sannati,[151] Anasuy\u0101,[152]\nUrjj\u0101,[153] Swah\u0101,[154] and Swadh\u0101. Bhrigu, Bhava, Marichi, Angiras,\nPulastya, Pulaha, Kratu, Atri, Vasishtha, Vanhi, and the pitris,\nespoused respectively the daughters, Khy\u0101ti and the rest, O foremost of\nascetics. And then Sradh\u0101 brought forth K\u0101ma;[155] and Chal\u0101,[156]\nDarpa;[157] and Dhriti, Niyama[158] as her son; and Tushti,[159]\nSantosha,[160] and Pushti,[161] Lobha[162] And Medha[163] brought forth\nSrutam;[164] and Kriya,[165] Dandam,[166] Naya,[167] and Vinaya;[168]\nand Buddhi,[169] Bodha;[170] and Lajja, Vinayaj and Vapu,[171]\nVyavasaya[172] as her son; and Santi brought forth Ksham\u0101; and Siddhi,\nSukha;[173] and Kirti, Ya\u00e7as.[174] These are the offspring of Dharma.\nNanda bore unto Kama, Harsha[175] \u2014grandson unto Dharma. Hins\u0101[176] was\nthe wife of Adharma;[177] and from her were born Anrita,[178] and a\ndaughter\u2014Nikriti.[179] And from these came forth Bhaya[180] and\nNaraka;[181] and two daughters\u2014Maya[182] and Vedana.[183] And Maya and\nBhaya gave birth to Mrityu[184] \u2014that allayer of the three kinds of\nheat,[185] And Vedana bore unto Rauraba, a son named Duhkha.[186] And\nfrom Mrityu sprang Vyadhi[187] Jwara,[188] Soka,[189] Trishn\u0101,[190] and\nKrodha.[191] These ultimately lead to misery; and all have marks of\nunrighteousness. They have no wives, being all of vital fluid drawn\nup.[192] And, O son of the Prime ascetic, these are the terrific forms\nof Vishnu; and they ever bring on the universal dissolution. And, O\nexalted one, Daksha, Marichi, Bhrigu, and others\u2014lords of creatures\u2014are\nalways the causes of the creation of the universe. And the Manus and\ntheir sons and kings possessed of wealth and prowess, and ever abiding\nby the way of righteousness,\u2014and heroic,\u2014are the causes of the\nmaintenance of the cosmos\".\n\nMaitreya said,\u2014\"O Brahmana, thou hast alluded to constant creation,\nconstant sustenance and constant dissolution. Do thou describe unto me\nthe characteristics of them\".\n\n(Thereat) Par\u0101\u00e7ara said,\u2014\"That one of incomprehensible soul,\u2014the\nreverend destroyer of Madhu\u2014the Lord assuming respective shapes,\neffecteth the creation, maintenance, and destruction (of the Universe).\nThe dissolution (of beings) is of four kinds, viz., O twice-born one,\nNaimittika, Pr\u0101kritika Atyantika, and Nitya. When, on the expiry of his\nDay, Brahm\u0101\u2014the lord of the Universe\u2014lieth down, takes place the\ndissolution called Naimittika. When the mundane egg dissolveth itself\naway in Prim\u00e6val Nature, takes place the Pr\u0101krita dissolution. The\nfusion of the Yogis into the Supreme Soul through knowledge, is the\nAtyantika dissolution. And the constant dissolution of things taking\nplace day and night, goeth by the name of Nitya. The creation which\ncomes of Prim\u00e6val matter, is known as Prakriti; that which takes place\nat the end of a minor dissolution, is known as Damandini; and, O\nforemost of anchorets, the constant daily creation of beings, is called\nNitya by the wise versed in the import of the Puranas. Thus that origin\nof all beings, Vishnu, remaining in the bodies of all things, bringeth\nabout creation, maintenance and destruction. O Maitreya, the energies of\nVishnu relative to creation, sustenance, and destruction, remaining in\nthe bodies of all beings, are ever coursing on day and night. O\nBrahmana, he that, compounded of these mighty powers, overruleth the\nthree principles, attaineth the Supreme state (of Vishnu), and hath not\nto come back to this scene\".\n\nSECTION VIII.\n\nPar\u0101\u00e7ara said,\u2014\"O mighty ascetic, I have narrated unto thee the creation\nof Brahm\u0101 connected with the principle of dullness. Now I shall unfold\nunto thee the creation called Rudra. Do thou hearken as I proceed! At\nthe outset of a Kalpa, as the Lord was rapt in thoughts about a son\nresembling himself, on his lap appeared one hued red-blue. And, O best\nof regenerate persons, crying in sweet tones, he went about. And as he\nwas crying, Brahm\u0101 asked him,\u2014'Why dost thou weep?' And thereon, he said\nunto the Lord of creatures,\u2014let me have a name.' And (the Lord said),\u2014\u2018O\ndivine one, thou art named Rudra. Do not cry. Have patience.' Thus\naccosted, he again cried for seven times. And thereat the Lord gave him\nseven other names; and assigned six receipients thereof, as well as the\nsix wives and sons of the latter. Bhava, Sarva, Isana, Pasupati, Bhima,\nUgra, and Mahadeva,\u2014these seven names were mentioned by the\nGreat-father, And the holders thereof were respectively the Sun, water,\nearth, fire, air, ether, the initiated Br\u0101hmana, and Soma. And\nSuvarchala, Uma, Sukesi, Siva, Dik, Diksh\u0101, and Rohini,\u2014are, O best of\nmen, the wives of the Rudras, named the Sun, etc. And hearken (unto me)\nreciting the names of their offspring, whose sons and grandsons have\nfilled the universe. Sanaischara, Suka, Lohit\u0101nga, Manojava, Skanda,\nSwarga, Sant\u0101na and Budha,\u2014these are respectively the sons (of the Eight\nForms.) Rudra, formed thus, took to his wife Sati, And through Daksha's\nire, Sati renounced her person. And then, O best of the born ones, she\nbecame the daughter of Himavat by name Um\u0101. Then the reverend Bhava\nagain married Um\u0101, who was his solely. And Bhrigu's wife, Khyati,\nbrought forth the gods\u2014Dhata and Vidhata; as well as Sri, who is\nN\u0101r\u0101yana's spouse\".\n\nMaitreya said:\u2014\"We have heard that Sri arose from the Ocean of milk on\nthe occasion of the churning of the deep. But why dost thou say that she\nwas begot by Bhrigu on Khyati?\"\n\nThereat Par\u0101\u00e7ara said;\u2014\"That mother of the Universe\u2014Vishuu's energy\u2014is\nenduring and undeteriorating, O foremost of the twice-born ones, even as\nVishnu is omnipresent, so this one also. Vishnu is the sense and she is\nthe word; she is morality, Vishnu is justice; Vishnu is perception, and\nshe the power thereof; he is merit, and she the act of piety.\u2014Vishnu is\nthe creator, and she the creation; Sri is earth,\u2014and Hari, the supporter\nthereof. The reverend one is contentment, and, O Maitreya, Lakshmi is\npermanent peace; Sri is desire, and the worshipful one is Kama; he is\nsacrifice, and she the dakshina; the goddess is the first libation, and\nJan\u0101rddana is Purod\u0101sa;[193] O ascetic, Lakshmi is patuis\u0101l\u0101,[194] and\nMadhusudana is the pr\u0101kvansa[195] (of a sacrifice); Lakshmi is the\nchitti and Hari is the yupa;[196] Lakshmi is sacrificial fuel, and the\nreverend one is Ku\u00e7a; The reverend one is S\u0101man, the Lotus-dwelling Sri\nis Udgiti;[197] Lakshmi is Sw\u0101h\u0101, that Lord of the Universe,\u2014V\u0101sudeva\u2014is\nfire, the worshipful Sauri is Sankara, (the mistress of) Wealth is, O\nbest of the twice-born one, Gauri. O Maitreya, Kesava is the Sun, the\nLotus-seated one is the splendour thereof; Vishnu are the paternal\nmanes, and the Lotus-throned one is Swadha, ever conferring\ngratification; Sri is the city of the celestials, that soul of\nall\u2014Vishnu\u2014is the exceedingly spacious sky; the support of Sri is the\nMoon, and Sri is the constant resplendence thereof; Lakshmi is Fortitude\nand Exertion; Hari is the air-coursing everywhere. O twice-born one,\nGovinda is the Ocean; and, O magnanimous Vipra, Sri is the shore\nthereof. Lakshmi is like the spouse of Indra, and the Destroyer of Madhu\nis the Indra of the immortals; the holder of the discus is Yama himself,\nand the Lotus-presiding one is Dhumorna.[198] Sri is Prosperity, that\ngod\u2014the supporter of Sri\u2014is the Lord himself of riches. Lakshmi is the\nhighly exalted Gauri and Kesava is Varnna himself. Sri is the celestial\nhost, O foremost of Vipras, and Hari is the lord thereof. The\nmace-handed one is Avashtambha, and, O best of the regenerate, Lakshmi\nis Energy. Lakshmi is Kastha.[199] and he is Nimesha.[200] He is\nmuhurta, and she is kal\u0101; Lakshmi is the light, and Hari, or Sarva\u2014lord\nof all\u2014is the lamp. The Mother of the universe is the plant, and\nVishnu\u2014the spouse of Sri\u2014is the tree established. Sri is Night, and that\ndeity\u2014the holder of the discus and mace\u2014is Day. The boon-bestowing\nVishnu is the bridegroom, and she dwelling in the lotus-grove is the\nBride. The reverend One is like a male river. Pundarikaksha is the\n(banner), and the Lotus-seated Sri is the Ensign. Lakshmi is Thirst, and\nthat master of the Universe, the Great N\u0101r\u0101yana, is Desire. And, O thou\ncognisant of righteousness, Lakshmi and Govinda are respectively\nAttachment and Love. What is the use of dilating? I tell thee this in\nbrief,\u2014the Reverend Hari compriseth gods, men, beasts and other\ncreatures that are termed male; and, O Maitreya, Lakshmi compriseth all\nthat are termed female. There exists naught that is beyond these\".\n\nSECTION IX.\n\nPar\u0101\u00e7ara said:\u2014\"O Maitreya, listen to what I say anent thy question\nabout Sri, as I had heard from Marichi. That Emanation of\nSankara\u2014Durvasa\u2014was ranging this Earth. And it came to pass that the\nsage saw in the hand of a Vidyadhari a celestial garland,\u2014perfumed by\nwhich, O Brahmana, that entire forest of Santanakas[201] had become\nsurpassingly charming to the rangers of woods. And it came to pass that\non seeing that graceful garland, that mad Vipra practising the vows,\nasked for the same of that bride of a Vidyadhara. And solicited by him,\nthat slender-framed and large-eyed spouse of a Vidyadhara, saluting him\nwith regard made it over unto him. And thereat, laying the wreath on his\nhead, that Vipra wearing the form of a maniac proceeded to roam about\nthe earth. And then he saw that deity\u2014Sachi's lord\u2014sovereign of the\nthree regions\u2014mounted on the mad Airavata,\u2014approaching along with the\ncelestials. And the ascetic, resembling a mad man, taking from his head\nthat garland, whose odour was maddening six-footed (black-bees), threw\nit on the sovereign of the celestials. And thereon the king of the\nimmortals, taking the wreath, placed it over the head of Airavata; and\nthus placed, the same appeared like the Jahnavi on the peak of Kailasa.\nAnd it came to pass that the elephant with his eyes blinded by the\ntemporal exudation,\u2014on being assailed by the odour, smelt the perfume\nwith his trunk (raised),\u2014and then cast the same away to the earth. Then\nwas wroth the reverend Durvasa, best of anchorets; and, O Maitreya,\nbeing enraged, he spoke unto the sovereign of the celestials, saying,\u2014\u2018O\nthou intoxicated with wealth! O wicked of soul! O V\u0101sava! how art thou\npuffed up! But inasmuch as thou dost not regard this wreath, which is\nthe abode of Auspiciousness,\u2014and as, bowing down the head, thou hast\nnot, said,\u2014Thy favour!\u2014nor, with thy cheeks beaming with delight, hast\nthou placed it on thy head,\u2014as, in (brief), thou dost not pay high\nhomage to this garland given by me,\u2014O fool, thy celestial prosperity\nshall depart from thee. Surely, O Sakra, me thou deemest like other\ntwice-born ones; and therefore, thou thinking immensely of thyself, hast\nthus slighted me. And as thou hast cast away the wreath given by me to\nthe earth, therefore thy Triune world shall be reft of Auspiciousness.\nMe whom when wroth the mobile and the immobile fear,\u2014thou, O monarch of\nthe immortals, hast insulted from thy excess of arrogance\".\n\nPar\u0101\u00e7ara said;\u2014\"Thereat the great Indra, swiftly alighting from the back\nof his elephant, propitiated the sinless Durvasa. And propitiated by him\nwith his head humbled, that best of ascetics\u2014Durvasa\u2014answered the\nthousand-eyed (Deity),\u2014saying,\u2014\u2018I am not kind of heart; nor doth\nforgiveness find, a place in me. They, O Sakra, are other ascetics; but\nknow me as Durvasa. Gautama and others have for nothing fostered thy\npride. But me thou must know as Durvasa, who is nothing if not\nunforgiving. And having been hymned aloud by Vasistha and\nothers,\u2014overflowing with clemency, thou hast grown haughty,\u2014and it is\nfor this reason that thou insultest even me in this way. Who is there in\nall these three regions that beholding the frowning face of mine\nfurnished with flaming matted locks,\u2014can keep off fear; forgive I will\nnot. What then is the use, O thou of an hundred sacrifices, of thy\nexpending much speech. Thou again and again puttest thyself to useless\ntrouble in thus beseeching me\".\n\nPar\u0101\u00e7ara said:\u2014Having said this, the Vipra went away. And, O Brahmana,\nthe monarch of the immortals also, mounting Airavata, went to Amaravati.\nO Maitreya, from that time the three worlds with Sakra became shorn of\nAuspiciousness, and the glory thereof faded; and sacrifices and\nmedicinal herbs grew feebler. And no sacrifices are performed, and none\npractiseth asceticism; and none taketh any delight in good works, such\nas charity. And all men, void of power, came under the masterdom of the\nsenses; and O prime of the regenerate ones, they could not restrain\ntheir hearts even in things intrinsically small. Where strength is,\nthere is Prosperity, and strength ever followeth Prosperity. Where is\nthe strength of the inauspicious? And without strength, where are\nvirtues? And without virtues, persons cannot have power, affluence, etc.\nAnd those divorced by power and wealth, are; overriden by all. And,\nwhen, overruled a person albeit possessed of time, loseth his sense. On\nthe three worlds, shorn of Auspiciousness, being bereft of strength\nDaityas and D\u0101navas began to use force against the celestials. And the\nDaityas, shorn of Auspiciousness and devoid of strength, being\novermastered by covetousness, entered upon hostilities with the\ncelestials, having neither Auspiciousness nor strength. And the\ncelestials, Indra and the rest, on being vanquished by the Daityas,\u2014with\nthe god of Fire at their head,\u2014sought the protection of the exceedingly\nexalted Great-father. And, having been addressed duly by the deities,\nBrahm\u0101, then spoke unto the celestials. And Brahm\u0101 said,\u2014\u2018Do ye seek the\nprotection of the Supreme of supreme deities, that Lord, the Destroyer\nof Asuras, the cause of all,\u2014as well as of creation, protection and\ndestruction, the Lord of the lord of creatures\u2014Vishnu; Infinite; the\nunvanquished; the cause of the unborn Pradhana and Purusha ripe for\ncreation; Him that taketh off the misery of the humble; even Vishnu. He\nwill provide for your welfare.' Having spoken thus unto the assembled\ncelestials, Brahm\u0101\u2014Great father of all\u2014went along with them to the\nNorthern shore of the Milky Ocean. And repairing thither surrounded by\nall the celestials, the Great-father, with excellent speech eulogized\nthe prime of prime and the master\u2014Hari. And Brahm\u0101 said,\u2014\"We bow unto\nthee, who art All and the Lord of all,\u2014who art infinite, unborn and\nunspent: who art the stay of the worlds, and the prop of the Earth; who\nart unmanifested and without difference; N\u0101r\u0101yana,\u2014who art the subtlest\nof all subtile objects: and who art the weightiest of all things weighty\non earth; He in whom and from whom are all things that have sprung into\nexistence, commencing with Sat: who surpassest the Prime person; and art\nthe Embodiment of the Supreme Spirit; who are contemplated in order to\nemancipation by Yogis desirous of deliverence; in whom are not Goodness\nand the rest,\u2014nor the attributes inhereing in Prakriti. May that one\npure beyond all things pure\u2014that primaeval Male be propitious (to us)!\nMay that pure Hari, whose power is not tethered to kal\u0101, k\u0101shth\u0101,\nnimesha, etc., prove propitious (to us)! May He that is styled the\nSupreme Lord, who is free from all things,\u2014that Vishnu who is the Soul\nof embodied things,\u2014be propitious (to us)! May that Hari, who is cause\nas well as effect, who is the cause even of the cause,\u2014who again is, the\neffect of the effect,\u2014prove propitious to me! We bow down unto Him who\nis the effect of the effect of the effect,\u2014and who also is Himself the\neffect of that effect,\u2014and who is the effect of the effect thereof. We\nbow unto thee who art the foremost of the celestials,\u2014who art the cause\nof even the cause,\u2014and the cause of the cause of that cause,\u2014and the\norigin of all these causes combined. We bow down unto that Supreme State\nwhich is the creator as well as the created,\u2014and which is at once cause\nand consequence. We bow unto that Prime State of Vishnu which is pure\ncognition, which is constant, causeless, undeteriorating and unspent;\nand which is the unmanifested and unmodified. We bow down unto that\nPrime and ever pure state of Vishnu, which is not gross and yet not\nsubtile; which cannot be differentiated. We bow unto that\nundeteriorating one who is the Supreme Brahm\u0101,\u2014and in one of whose\nAyuta[202] of Ayuta portions is this cosmic energy established. We bow\nunto that Prime State of Vishnu\u2014that Supreme Deity\u2014which is not known\neither to the deities, or the ascetics, or me, or Sankara himself. We\nbow unto that Suprenje incomprehensible and indestructible State of\nVishnu, which, on the exhaustion of their merits and demerits, the\nYogis, ever perservering, view, grounded in the Pranava.[203] We bow to\nthe Prime State of that God Vishnu, who is without equal, and whose\nenergy is Brahm\u0101, Vishnu and Siva. O Lord of all! O soul of all beings!\nO thou that art all! O refuge of all! O thou that never fallest off! O\nVishnu, be thou propitious! Come thou within the ken of us who are thy\ndevotees\". Hearing this invocation of Brahm\u0101, and then the deities,\nbowing down, said,\u2014\"Be propitious! Come thou within the range of our\nvision? O thou that art in every thing! O thou that never fallest off! O\nsupport of the Universe! we bow unto that Prime State which even the\nreverend Brahm\u0101 doth not know\". When the deities as well as Brahm\u0101 had\nended thus, the Devarshis,[204] headed by Vrihaspati,[205] said,\u2014\"We bow\ndown unto him\u2014the creator of the cosmos devoid of difference\u2014who is\nprim\u00e6val, who is the Sacrificial Person, who is worthy of being\nextolled, and who is prior in birth to everything. O Worshipful one! O\nthou that art the Lord of Past and Future! O thou who hast the Universe\nfor thy form! O undeteriorating one! Be propitious; and manifest thyself\nunto us who humble ourselves. This is Brahm\u0101; and this is Trilochona\nin[206] Company with the Rudras. And this is the Sun along with the\nAdityas[207] and this is the God of Fire with Agni. And these are the\ntwo A\u00e7winas and the Vasus; and these are the Maruts. And these are the\nSidhyas, and these the Vi\u00e7was; and these the deities,\u2014and this the Lord\nIndra of the celestials. O Lord, all the hosts of the celestials, having\nbeen routed by the forces of the Daityas, seek shelter at thy hands,\nstanding in humble guise\".\n\nPar\u0101\u00e7ara said:\u2014O Maitreya, thus hymned (by the deities), that reverend\none\u2014the holder of the conch and discus\u2014that Supreme Lord\u2014rendered\nhimself visible unto them. And seeing then that holder of the conch,\ndiscus, and mace, that abode of wonderful grace,\u2014a very mass of\nenergy,\u2014the deities, with the Great-father at their head, bowing down in\nhumble guise, with their eyes quivering with agitation, began to hymn\nPundarik\u0101ksha. And the celestials said,\u2014\"Salutation! Salutation unto\nthee! O thou that art without difference! Thou art Brahm\u0101, and thou art\nthe holder of Pin\u0101ka.[208] Thou art Indra, and Agni and Pavana,[209] and\nVaruna, and the Sun, and Yama. And the Vasus, and the Maruts, and the\nS\u0101dhyas, and the Vi\u00e7wa gods thou. And, O god, those deities that have\ncome unto thee are even thyself, who art the creator of the\nUniverse,\u2014since thou art in everything. Thou art sacrifice, and thou\nVashatk\u0101ra, and thou Praj\u0101pati. And, O soul of all, thou art knowable\nand unknowable; and this entire universe is permeated with thee. O\nVishnu, worsted by the Daityas, we seek refuge of thee. O Soul of all,\nbe propitious unto us; and do thou favour us by vouchsafing us thy\nenergy. So long affliction lasts, so long the desire of defeating the\nfoe agitates the heart, as long doth stupor last and so long is misery\nexperienced,\u2014as one doth not throw one's self on thy protection, O thou\nthat destroyest all sins. Therefore, O thou of complacent soul, do thou\nextend thy grace unto us. O master of all energy, do thou favour us with\nthy own power\".\n\nPar\u0101\u00e7ara said:\u2014\"Thus eulogised by the immortals, that creator of the\ncosmos\u2014the worshipful Hari\u2014casting a complacent glance, spoke (as\nfollows). And the auspicious reverend One said,\u2014\u2018Ye gods, I shall\nincrease your power. Let the deities do as I say. Bring in company with\nthe Daityas all the medicinal plants to the shore of the Ocean of milk,\nand making Mand\u0101ra the churning-stick and V\u0101suki the cord, let the\ndeities churn (the Ocean) for ambrosia, I assisting them. And concluding\npeace with the progeny of the Daitya's, ye should enlist their services\nin this task; and tell them,\u2014Ye shall in common with us reap the fruit\nof this undertaking. And on the sea being churned, ye should by drinking\nthe nectar that will come up, attain access of strength and be immortal\nto boot. And, ye gods, I shall so order that the enemies of the\ncelestials shall not get ambrosia,\u2014but shall only undergo all the\ntrouble\".\n\nPar\u0101\u00e7ara said:\u2014Thus addressed by the god of gods, all the celestials,\nconcluding peace with the Asuras, set about churning for ambrosia. And\nprocuring various medicinal herbs, the deities, the offspring of the\nDaityas, and the D\u0101navas,\u2014throwing the same into the waters of the ocean\nof milk, resembling autumnal clouds,\u2014and O Maitreya, making Mand\u0101ra the\nchurning-stick and V\u0101suki the twine,\u2014at once addressed themselves to\nchurning for ambrosia. And instructed by Krishna, the gods in a body\nheld that (part of V\u0101suki's body) where the tail was, and the Daityas\nheld by the fore-part of his body. And, O thou of measureless Splendour,\nthe Asuras, smitten with the fire sprung from the breath of V\u0101suki's\nhood, became enfeebled. And clouds scattered by the breath issuing from\nV\u0101suki's mouth, showering down at his tail, the deities were enlivened.\nAnd, O mighty ascetic, remaining in the midst of the Milky sea in the\nshape of a tortoise, the revered Hari himself became the support of the\nchurning-stick. And the holder of the discus and mace, remaining in one\nform in the midst of the immortals, and in another, in the midst of the\nDaityas,\u2014began to pull the king of serpents. And, O Maitreya, in another\ngigantic form, Ke\u00e7ava pulled the mountain upwards,\u2014which form was seen\nneither of the celestials nor the Asuras. And Hari obliged with energy\nthe king of serpents; and the Lord invigorated the immortals with\nanother energy. And on the milky-sea being churned by the celestials and\nthe Asuras, first came into existence Surabhi, worshipped of the\ncelestials,\u2014home of clarified butter. And thereat both the deities and\nthe D\u0101navas experienced very great delight, O great ascetic; and with\ntheir minds attracted, they steadily gazed at her. And as the Siddhas\nwere questioning within themselves,\u2014\"What is this?\"\u2014out came the exalted\nV\u0101runi, with her eyes rolling in consequence of intoxication. And then\nperfuming the universe with odor, from forth a whirlpool of the\nMilky-sea arose P\u0101rij\u0101ta\u2014the tree in which the celestial females\ndelight. And then, O Maitreya, from the Milky-occan arose numbers of\nApsar\u0101s, wonderful exceedingly, and furnished with grace and nobility.\nAnd then sprang the Mild-rayed one;[210] and Mahe\u00e7wara appropriated him.\nAnd the serpents appropriated the poison that sprang from the Milky-sea.\nAnd then arose the divine Dhanwantari;[211] clad in white raiment,\nbearing a Kamandalu[212] filled with nectar. And thereat, O Maitreya,\nall the Daityas' sons and the D\u0101navas, along with the ascetics, felt\ndelighted. And then from the water arose the exalted Sri, endowed with\nexcellent grace,\u2014seated on a blown lotus, and carrying also a lotus in\nher hand. And filled with delight, her hymned the mighty saints with the\nSr\u012b Sukta;[213] and the Gandharvas, headed by Vi\u00e7w\u0101vasu, began to chant\nbefore her. And, O Br\u0101hmana, bevies of Apsar\u0101s\u2014Ghrit\u0101chi and\nothers\u2014began to dance, and the rivers\u2014Gang\u0101 and the rest\u2014came with\nwater, for bathing her. And an elephant of one of the cardinal points,\ntaking water out of the golden vessels, bathed that goddess\u2014the mighty\nMistress of all the worlds. And the Milky-sea, assuming a form,\npresented her with a wreath of unfading lotuses; and Viswakarm\u0101 decked\nher person with ornaments. And wearing divine garlands and attire,\nbathed and adorned with ornament, she in the sight of all the celestials\nsought the bosom of Hari, And on being gazed at by the goddess Lakshmi\nremaining in Hari's bosom, the celestials, O Maitreya, suddenly attained\nexcess of delight. And, O exceedingly pious one, on being overlooked by\nLakshmi, the Daityas, ever disregarding Vishnu\u2014headed by\nViprachitti\u2014were wrought up with extreme anxiety. And then, O twice-born\none, the Daityas, endowed with great prowess, possessed themselves of\nthe Kamandalu that was in the hand of Dhanwantari, and which contained\nthe ambrosia. And then Vishnu, assuming a female form, and thereby\nexciting their desire, secured the same, and then the Lord made it over\nunto the celestials. And then the immortals,\u2014Sakra and the rest\u2014quaffed\noff the ambrosia; and thereat the Daityas rushed against them with\nupraised weapons and Nistrinsas.[214] And having drunk ambrosia, the\ninvigorated gods beat the Daitya-hosts, and these flew in all directions\nand entered the nether regions. Then the deities, bowing down unto the\nbearer of the conch, discus and mace, as formerly, began to govern the\ncelestial regions. And then the glad-rayed Sun began to course in his\nown path; and, O best of ascetics, the luminaries also gyrated in their\nown orbits. And then the reverend Fire, crowned with a fair splendour,\nbegan to burn brightly. And, all creatures felt a regard for\nrighteousness. And, O foremost of anchorets, the triune world was\nfurnished with grace; and that chief of the celestials\u2014Sakra\u2014again waxed\ngraceful. And Sakra, seated on his throne, receiving back the celestial\nregions, and established in his celestial sovereignty, began to hymn the\nGoddess holding a lotus in her hand. And Indra said,\u2014\"I salute the\nLotus-sprung mother of all beings\u2014unto Sri having lotus-like eyes, and\nreposing in the bosom of Vishnu. Thou art Siddhi, and thou art nectar,\nand thou Sw\u0101h\u0101 and Swadh\u0101, O purifier of the worlds. And thou art\ntwilight and light and lustre, and affluence, and intelligence, and\nveneration, and Saraswati. Thou art the learning of sacrifice; thou art\nthe worship of the Universe-form (of the Most High); thou art the Occult\nLearning, O beauteous one; and thou art the knowledge of Brahm\u0101, O\ngoddess,\u2014and thou art the bestower of the fruit of emancipation. And\nthou art the Science of Dialectics; and thou art the Three (Vedas); and\nthou art the V\u0101rtt\u0101; and thou art the knowledge of chastisement, etc. O\ngoddess, this universe is filled with thy gentle and terrific forms.\nAnd, O goddess, who, save thee, can dwell in the person of that god of\ngods, the bearer of the mace, who is contemplated by the yogis. O\ngoddess, the triple world, having been renounced by thee, had come to\nthe verge of destruction; and, through thee hath it again recovered its\nposition. And, O exalted one, men come by wives and sons, and houses,\nand friends, and corn, and wealth through thy kind look. And, O goddess,\nfreedom from bodily ailments, riches, destruction of foes, and felicity,\nare not difficult of attainment for those people that view thy glances.\nThou art the mother of all creatures, as that god of gods\u2014Hari\u2014is their\nfather. And this universe consisting of mobile and immobile, was\nprim\u00e6vally permeated by thee as well as Vishnu. And, O thou that\npurifiest everything, if thou forsakest (us), neither our treasures, nor\nour cattle, nor our houses, nor our attires, nor our bodies, nor our\nwives, are secure unto us. O thou that residest in the bosom of that\ngod, Vishnu, if thou forsakest me, neither sons, nor friends, nor\nornaments are secure unto me. O stainless one, he that is forsaken by\nthee, is also forsaken by goodness, truth, purity character, and other\nvirtues. And, those that are glanced at by thee,\u2014albeit devoid of any\ngood quality, ever attain note, on account of character and other\nvirtues, as well as lineage, and wealth. And, O goddess, he that is\nlooked at by thee, is praiseworthy and accomplished and blessed and\nintelligent and high-born and heroic and possessed of prowess. And, O\nnurse of the Universe, O beloved of Vishnu, all virtues, character,\netc., are instantly prevented in him from whom thou turnest away thy\ncountenance. But the tongue even of the Deity is incapable of\ncelebrating thy perfections. O lotus-eyed one, prove auspicious! Me\nmayest thou never renounce.\"\n\nPar\u0101\u00e7ara said,\u2014\"Thus eulogised to the height, the goddess Sri resident\nin all beings spoke unto Satakratu[215] in the hearing of all the gods.\nAnd Sri said,\u2014'O chief of the celestials, O Hari, pleased am I with thy\nhymn. Do thou mention the boon thou desirest. I have come hither to\nconfer the same on thee.' Thereat Indra said,\u2014\u2018O goddess, if thou\nwouldst confer a boon on me, if I am worthy of one, let this be the\ngreat boon, that this triple world thou wouldst not forsake. And let\nthis be the second boon that him also thou woudst not forsake, who, O\nocean-sprung One, shall propitiate thee with this hymn.' Thereat Sri\nsaid,\u2014\u2018O foremost of the celestials, O V\u0101sava, this triple world will I\nnot leave. I confer upon thee this boon, being pleased with thy hymn and\nprayer. And I shall never be displeased with him whoever shall chant\nthis hymn.'\"\n\nPar\u0101\u00e7ara said,\u2014\"O Maitreya, formerly the great goddess, Sri being\npleased with the hymn and prayer, conferred this boon on the lord of the\ncelestials. In the days of yore, Sri was begot of Bhrigu on Khyati. And\nshe again came out of the Ocean when it was churned by the celestials.\nAs the great god Jan\u0101rddana,[216] the lord of the Universe, goes through\nincarnations, so does Sri to help Him. When Hari assumed the form of a\ndwarf, she took birth as a lotus, and when He descended on earth as\nParasur\u0101ma, she appeared as the Earth. At time of the incarnation of\nR\u0101ma, she became Sit\u0101, and when He was born as Krishna, she became\nRukhmini. And thus in all the incarnations, she assisted Vishnu. When he\nhad a celestial shape, she assumed the shape of a celestial, and when he\nassumed a human form, she took a human shape. She changed her body\n(human or celestial) according as Vishnu did. Sri does not renounce the\nabode of him for three generations, who reads or hears of this story of\nher birth. O sage, never can quarrelsome Alakshmi,[217] dwell in that\nhouse where this hymn of Sri is chanted. O Br\u0101hmana, I have related unto\nthee everything of what thou didst ask me for\u2014how Sri formerly was born\nas the daughter of Bhrigu and how she afterwards came out of the Ocean\nof milk. This eulogy of Lakshmi, the source of all wealth, came out of\nthe mouth of the lord of celestials. Poverty can never infest those\npersons on earth, who chant this hymn every day\".\n\nSECTION X.\n\nMaitreya said,\u2014\"O great sage, thou hast related unto me all I had asked\nthee for. Do thou now give me again an account of the family of Bhrigu\nfrom Bhrigu downwards\".\n\nPar\u0101\u00e7ara said,\u2014\"Lakshmi was born of Bhrigu and Ky\u0101ti and became the\nspouse of Vishnu. And two more sons were born of Bhrigu and Ky\u0101ti namely\nDh\u0101t\u0101 and Bidh\u0101t\u0101. Two daughters, by name Ayati and Niyati were born of\nthe high-souled Meru. And Dh\u0101ta and Bidh\u0101t\u0101 took them as their wives.\nThey gave birth to two sons named Pr\u0101na and Mirkandu. Of Mirkandu again\nwas born a son named M\u0101rkandeya. And hear then again, a son was born of\nPr\u0101na by name Veda\u00e7ir\u0101. Of the other sons of Pr\u0101na one was named\nKritim\u0101n and the other R\u0101jav\u0101n. And in this way did spread the family of\nthe great Bhrigu. M\u0101richa's spouse Satmbhuti gave birth to a son named\nPaurnamasam. And of him were born two sons named Biraj\u0101 and Sarvaga. And\ntheir sons I shall mention, O twice-born one, when I shall relate the\nlineage at leisure. And Angir\u0101's wife Smriti gave birth to four\ndaughters, named Sinibali, Kuhoo, R\u0101k\u0101 and Anumati. And by Atri, Anasuy\u0101\ngave birth to three sons untouched by sin named Soma, Durb\u0101s\u0101 and the\nsage Dattatreyo. And Pulastya's wife Preeti gave birth to a child named\nDattoli, who in his former birth or in the Sayambhava Manwantara was\nknown as the sage Ag\u0101stya. Ksham\u0101, the wife of the Patriarch Pulaha was\nthe mother of three sons; Kardama, Avarian and Sahishnu. The wife of\nKr\u0101tu, Sannati, brought forth the sixty thousand B\u0101lakhilyas, pigmy\nsages, no bigger than a joint of the thumb, chaste, pious, resplendent\nas the rays of the Sun. Vasishtha had seven sons by his wife Urjja,\nRajas, G\u0101tra, Urdhabhahu, Basana, Anagha, Sutapas and Sukra, the seven\npure sages. The Agni, named Abhimani, who is the eldest born of Brahm\u0101,\nhad, by Swah\u0101, three sons of surpassing brilliancy:\u2014Pavaka, Pavamana and\nSuchi who drinks up water. They had forty-five sons who (with the son of\nBrahm\u0101, the Agni named Abhimani and his three descendants) constitute\nthe forty-nine Fires. I have mentioned the progenitors (Pritras) who\nwere created by Brahm\u0101. Of those by Agnishwattas and Varhishads the\nformer being devoid and the latter, possessed of Fires,[218] Swadha had\ntwo daughters Mena and Baidh\u0101rini. They were both, O twice-born one,\nacquainted with theological truth and given up to religious meditation,\naccomplished in perfect wisdom and adorned with all estimable qualities,\nThus I have narrated the progeny of the daughters of Daksha. He who\nhears it with reverence, shall never want offspring\".\n\nSECTION XI.\n\nPar\u0101\u00e7ara said:\u2014I mentioned unto you that the Menu Sw\u0101yambhava had two\nheroic and pious sons Priyavrata and and Uttanpada. O these two, O\nBrahman, Uttanpada, had, by his favourite wife Suruchi, a son, Uttama,\nwhom he dearly loved. O twice-born one, the king had another queen by\nname Suniti, to whom he was less attached. By her he had another son\nDhruva. Beholding his brother Uttama on the lap of his father as he was\nseated upon his throne, Dhruva was desirous of ascending to the same\nplace. But as Suruchi was present the king could not receive his son,\napproaching there delightedly and desiring to be taken on his father's\nknee. Beholding the child of her sapatni[219] thus anxious to be placed\non his father's lap and her own son already seated there Suruchi\nsaid,\u2014\"O child, why do you vainly cherish such a presumptuous desire\nborn as thou art from a different mother and art no son of mine. Thou\nart inconsiderate enough to aspire to a station which is fit for\nexcellent Uttama. It is true thou art the son of the king but I have not\ngiven thee birth. This regal throne, the seat of the king of kings is\nsuited to my son only; why shouldst thou trouble thyself for it. Why\ndoes thou idly cherish such an ambition as if thou wert my son? Dost\nthou not know that thou art the offspring of Suniti?\" Par\u0101\u00e7ara said;\u2014O\ntwice-born one, hearing the words of his step-mother, and quitting his\nfather, the boy repaired in a passion to the apartment of his own\nmother. Beholding him angry and his lips trembling, Suniti took him upon\nher lap and said,\u2014\"O child, who is the cause of your anger? Who hath not\nwelcomed thee? Who doth not know, that by behaving ill towards thee he\nhath offended thy father?\" Being thus addressed Dhruva repeated to his\nmother all that the arrogant Suruchi had said to him in the presence of\nthe king. Her son having related all these sighing, she was greatly\ndistressed. And Suniti, rendered poorly, with her eyes dimmed, sighed\nand said,\u2014\"Suruchi has rightly spoken; thine, child, is as an\nunfortunate fate: those who are born to fortune are not liable to the\ninsults of their step-mothers. Yet be not afflicted, my child, for who\nshall efface what thou hast formerly done, or shall assign to thee what\nthou hast left undone. The regal throne, the umbrella of royalty,\nexcellent horses and elephants are his whose virtues have deserved them;\nremember this my son and be consoled. That the king favours Suruchi is\nthe reward of her merits in a former birth. The name of wife alone\nbelongs to such as I, who have not equal merit. Her son is the progeny\nof accumulated piety and is born as Uttama and mine son art thou, O\nDhruva, of inferior merit. It does not behove thee, O my child, to be\nsorry on this account; a wise man will be satisfied with the degree\nwhich appertains to him. If thou art greatly hurt at the words of\nSuruchi, do you try to amass piety which bestows all good. Be thou\ngood-natured, virtuous-souled, friendly and engaged in doing good to all\nliving creatures; for prosperity descends upon worthy persons as water\nflows towards low ground\".\n\nDhruva said;\u2014\"O mother, what thou hast said to console me doth not find\nplace in my heart which has been rent asunder by harsh words. I shall so\nexert that I may attain to the most exalted rank adored by the whole\nworld. I am not born of Suruchi who is the favourite wife of the king.\nDo thou behold my prowess, O mother, who am born of and reared by thee.\nLet Uttama, my brother, who is not born of thee, receive the regal\nthrone, conferred on him by my father.\n\n\"I do not wish to have that which is given by others, O mother. I shall\nby my actions acquire such a position which had not been enjoyed even by\nmy father\". Par\u0101\u00e7ara said:\u2014Having addressed his mother thus, Dhruva\nissued out of his mother's dwelling. And quitting the city, he repaired\nto a neighbouring thicket. He beheld there seven ascetics, who had\nrepaired there before, sitting upon the hides of the black antelope,\nwhich they had taken from off their persons, and spread over the holy\nkusa grass. Saluting them respectfully and bowing unto them humbly the\nprince said, \"Do ye know me, O great ascetics, as the son of Uttanpada,\nborn of Suniti. Being dissatisfied with the world, I have appeared\nbefore you\". The Rishis replied:\u2014\"O prince, thou art only a boy and but\nfour or five years of age. There can be no reason why you should be\ndissatisfied with life. You cannot be disgusted with anxiety since thy\nfather reigns; we cannot imagine, O boy, that you suffer the pain of\nseparation from the object of your affections. Nor do we see any sign of\ndisease on your person. What is the cause of your dissatisfaction? Tell\nus if it is known to you\". Par\u0101\u00e7ara said,\u2014Thereupon he repeated unto\nthem what Suruchi had spoken to him. And having heard that they said to\none another,\u2014\"Oh! How wonderful is the vehemence of Kshatriya nature? He\nis a mere boy and still he cannot stoop to indignities and he has not\nbeen able to remove from his mind what his step-mother had said. O son\nof Kshatriya, if it pleases thee, tell us what thou desirest to do\nthrough your dissatisfaction with the world. O thou of immeasurable\nprowess, tell us in what thou wishest to have our help? Speak freely:\nfor we perceive that thou desirest to have something from us\". Dhruva\nsaid:\u2014\"O ye foremost of twice-born ones, I wish not for riches, neither\ndo I long for a kingdom. I aspire to a station which hath never been\nacquired by any before. O excellent sages, tell me how I may effect this\nand attain to that station which is the most elevated in this world\".\nMaychi said\u2014\"O Prince, none can attain to that best of stations who does\nnot propitiate Govinda. Do thou therefore worship the undecaying\". Attri\nsaid\u2014\"He with whom is pleased the first of spirits Jan\u0101rddana, gets at\nthis imperishable dignity\u2014I mention unto you the truth\". Angira\nsaid,\u2014\"If thou desirest for an exalted station do thou worship Govinda\nin whom immutable and undecaying, all that is, exists\". Pulastya\nsaid,\u2014\"Worshipping the divine Hari, the Supreme Soul, the Supreme Stay\nand Supreme Brahm\u0101 thou mayst attain to eternal liberation, what of\nreaching that most exalted station\". Kratu said,\u2014\"Nothing is difficult\nto attain if Jan\u0101rddana is pleased, who is the soul of sacrifice in\nsacrifices and supreme spirit in abstract contemplation\". Pulaha\nsaid,\u2014\"Do thou adore, O pious boy, that Vishnu, the lord of sacrifice,\nand Universe, worshipping whom Indra obtained the dignity of a king of\nthe celestials\". Vasishtha observed:\u2014\"Anything, that a man desires, may\nbe obtained in this world by adoring Vishnu what of that exalted\nposition\". Dhruva said:\u2014\"You have told me, humbly bowing before, what is\nthe deity to be adored: do ye now inform me of the prayer which is to be\nmeditated by me to propitiate him. May the great ascetics, delightedly\ninform me of the prayer by which I may propitiate the God\". The Rishis\nsaid,\u2014\"O Prince, hear, we shall relate unto thee, how those, who are\ndevoted unto Vishnu, shall worship Him. They shall first withdraw their\nminds from all exterior objects and then fix it steadily on that being\nin whom the world exists. O Prince, hear from us the prayer that is to\nbe recited by him, who has thus concentrated his thoughts on one only\nobject, whose heart is filled with his spirit, and who has controlled\nhimself. 'Om, salutation to Vasudeva, who is manifest as Brahm\u0101, Vishnu\nand Siva, and whose form is inscrutable'. This prayer was offered in\nolden times by your grandsire, the Manu Swayambhuva, and propitiated by\nwhich, Jan\u0101rddana conferred upon him prosperity, which he desired,\nunequalled in three worlds. Do thou therefore try to propitiate Govinda\nby reciting this prayer continually\".\n\nSECTION XII.\n\nPar\u0101\u00e7ara said:\u2014O Maitreya, hearing these words from beginning to end,\nthat Prince, saluting these sages, issued out of that thicket. And\nconfiding in the accomplishment of his object, O twice-born one, he\nrepaired to the holy place on the banks of the Yamuna called Madhuvana,\nor the grove of Madhu, called after the name of a demon of that name who\nresided there and was known thus on the earth. Slaying the highly\npowerful son of the Rakshasa, Madhu\u2014Lavana, Satrughna (the youngest son\nof Da\u00e7aratha,) founded a city at that spot which was named Mathura. And\nDhruva engaged in performing penance at that holy shrine the purifier of\nall sin, where was Mahadeva, the god of Gods meditating upon Hari. In\naccordance with instruction given by Marichi and others, he began to\ncontemplate, Vishnu the sovereign of the gods, seated in himself. O\ntwice-born one, Dhruva, thus contemplating him, having his mind\nperfectly withdrawn from all other thoughts, the Great Hari, ever\nexisting in all creatures and natures, took possession of his heart. O\nMaitreya, Vishnu thus occupying the heart of that one engaged in his\nmeditation, the earth, the supporter of elemental life, could not\nsustain his height. When he used to stand upon his left foot (for\npraying) one half of the earth bent beneath him and when he used to\nstand upon his right foot the other half of the earth sank down. And\nwhen he used to stand touching the earth with his toes, the whole earth\nshook with its mountains and rivers, O twice-born one. The rivers and\nseas were greatly agitated thereby and even the celestials called Y\u0101mas,\nbeing greatly alarmed, in consultation with Indra began to concert\nmeasures for interrupting the devout exercises of Dhruva. And, O great\nascetics, the Kushmandas in company with Indra, assuming, various shapes\nactively engaged in obstructing his meditations. One assuming, by virtue\nof illusion, the shape of his mother Suniti, stood before him, with\ntears in his eyes, and saying in tender accents\u2014\"My son, desist from\nthis penance, that is destroying thy health. I have after many troubles\ngained thee and have formed many hopes in thee. O child, it does not\nbehove thee to forsake me, at the words of my rival, helpless, alone and\nunprotected. Thou art my only refuge. Thou art a boy of five years old.\nSuch a hard penance doth not become thee. Desist therefore from such\nfearful practices which are not productive of any beneficial result. For\nthee this is the time of youthful pastime, then comes the season for\nstudy, then the period of worldly enjoyment and lastly that of austere\ndevotion. O my boy, thou art but a child, this is the season of thy\nplay\u2014why hast thou thou engaged in asceticism to destroy thyself? Thy\nchief duty consists in thy devotion to me now. Do thou engage in such\nworks as become thy age and circumstances. Be not guided by bewildering\nerror and desist from such unrighteous actions, If thou dost not\nrenounce to-day these devout austerities I shall terminate my life\nbefore thee\". Par\u0101\u00e7ara said:\u2014But Dhruva being wholly intent upon seeing\nVishnu did not behold his mother weeping, with her eyes bleared with\ntears. \"O child! O child! fly, the hideous R\u0101kshasas, with uplifted\nweapons are coming this side of the forest\". Saying this (the illusion)\ndisappeared. Instantly crowded there the R\u0101kshasas uplifting terrible\narms and with countenances emitting fiery flame. They began to emit\nhideous cries before that prince and whirl and toss their threatening\nweapons. Hundreds of jackals, from whose mouths gushed out flame, while\nthey expanded them, yelled horrible cries to appal the boy wholly\nengrossed by meditation. Those night-rangers cried out: \"Kill him, kill\nhim, tear him to pieces; eat him up, eat him up\". And those goblins\nhaving faces of lions, and camels, and crocodiles, howled about to\nstrike terror into the heart of the prince. All these (illusions of)\nR\u0101kshasas and jackals, their cries and weapons made no impression upon\nhis senses whose mind was completely given up to the meditation of\nGovinda. The son of the lord of earth, entirely taken up by one idea,\nbeheld continually. Vishnu only seated in himself and saw no other\nobject All these illusions being thus baffled the celestials were\ngreatly disturbed. Being terrified at this discomfiture and afflicted by\nthe devout austerities of the boy the celestials assembled and repaired\nin a body for help to Hari, who is the creator of the universe, and\nwithout beginning or end. The celestials said:\u2014\"O lord of the\ncelestials! O lord of the world! O great god! O supreme spirit! being\nafflicted by the devout austerities of Dhruva, we have come to thee to\nseek thy refuge. As the moon increases in his orb day by day, so, O\nlord, (this boy) by his devotion is approaching incessantly superhuman\npower. O Jan\u0101rddana, we have been greatly alarmed by the devout\nausterities of the son of Uttanpad\u0101 and have taken thy refuge: do thou\ndesist him from his devout exercises. We do not know whose position, he\naspireth to\u2014whether the throne of Sakra, of the sun, of the lord of\nwealth or that of Varuna the lord of water.\n\n\"O lord, be propitiated with us, remove this mace of affliction from our\nbreast and desist the son of Uttanpada from his devout exercises\". The\nGreat God (Vishnu) replied:\u2014\"He aspireth not to the throne of Indra, nor\nto the sovereignty of the solar orb or the deep, nor to the rank of the\nlord of riches. I shall soon confer on him, O celestials, what he\ndesireth to have. Removed of your anxiety do you all proceed to your\nrespective quarters\u2014I shall soon desist that boy, whose mind is wholly\nengrossed with devout meditation\".\n\nPar\u0101\u00e7ara said:\u2014Being thus addressed by Vishnu the celestials headed by\nthe performer of hundred sacrifices, saluting him, repaired to their\nrespective habitations. And that Great God, who is all things, being\npleased with Dhruva's whole-minded devotedness to him, assuming his\nshape with four arms, approached him and said,\u2014\"May good betide thee, O\nson of Uttanapada! I am pleased with thy devout exercises. I have come\nhere to confer boons on thee\u2014do thou beg one, O thou of firm vows.\nWithdrawing thy mind from external objects while thou hast dedicated it\nto me alone\u2014I am greatly pleased with thee; do thou therefore beg of me\nan excellent boon\". Par\u0101\u00e7ara said\u2014Hearing the words of that great God,\nthe boy opened his eyes and beheld before him that Hari whom he had seen\nin his meditation. And beholding him with the conch, the discus, the\nmace, the bow and the scimitar in hand and crowned with a diadem, he\nbowed his head down to the earth. With his hair standing erect and being\ngreatly stricken with fear, Dhruva addressed himself for worshipping\nthat great God. Reflecting how he could offer thanks unto him, and what\nhe could say in his praise, he was greatly perplexed with anxiety and\nthen at last had recourse to that deity. Dhruva said,\u2014\"O great God if\nthou art greatly pleased with my devout exercise, do thou confer upon me\nthis boon, that I may praise thee whenever I wish. O god, I am a boy,\nhow shall I be able to sing thy glory, whom even the great sages like\nBrahm\u0101, conversant with Vedas, have not been able to know sufficiently.\nMy heart is filled with devotion to thee, O lord, do thou grant me the\nunderstanding of placing my praises at thy feet\". Par\u0101\u00e7ara said,\u2014O\nforemost of twice-born ones, the lord of the earth Govinda touched with\nthe tip of his conch, the son of Uttanapada standing with jollied palms.\nAnd greatly pleased, that prince, bending low his head, praised that\nundecaying protector of living beings. Dhruva said,\u2014\"I bow unto Him\nwhose forms are earth, water, fire, air, ether, mind, intellect, the\nfirst element, prim\u00e6val nature, and the pure, subtle, all-pervading soul\nthat excels nature. Salutation unto that Purusha who is devoid of\nqualities, pure, subtle, extending all over the earth, and who is\nseparate from Prakriti; who is supreme over all elements, all objects of\nsense, intellect and who is separate even from Purusha. I seek refuge\nunto him, who is one with Brahm\u0101, who is the soul of the whole universe,\npure, and who is the foremost of all gods. Salutation unto that form of\nthine, O thou the soul of all things, which is designated as Brahm\u0101 by\nvirtue of his pervading and maintaining the whole Universe, which is\nunchangeable and meditated upon by the sages. Thou art the great god\npervading the whole universe with a thousand heads, a thousand eyes, a\nthousand feet and who passes ten inches beyond its contact.[220] Thou\nart that excellent Purusha\u2014whatever has been and whatever is to be. Thou\nart the progenitor of Vir\u0101t,[221] Swarat,[222] Samr\u0101t,[223] and\nAdipurusha. The lower and upper and middle parts of the earth are not\nwithout thee\u2014the whole universe is from thee\u2014whatever has been and\nwhatever shall be. The whole universe is thy form and exists in thee.\nFrom thee is sacrifice derived, and all oblations and curds and ghee and\nanimals of either class (domestic or wild). From thee the Rig Veda, the\nSh\u0101ma Veda, the metres of the Vedas and the Yajur Veda have sprung.\nHorses and cows having teeth in one jaw only have been created by thee\nand as well as goats, sheep and deer. Brahmanas originated from thy\nmouth; warriors from thy arms; Vai\u00e7yas from thy thighs and Sudras from\nthy feet. From thine eyes came the Sun, from thy mind the moon, from thy\ncentral veins the Vital breath, from thy mouth the fire, from thy navel\nthe sky, from thy head the heavens, from thy ears the regions and from\nthy feet the earth. And from thee the whole world was derived. As the\nwide-spreading Nyagrodha (Indian fig-tree) exists (before it grows up\ninto a tree) in a small seed, so at the time of dissolution, the whole\nworld exists in thee as its germ. As the Nyagrodha, originating from its\nseed, spread gradually into a huge tree, so the creation originating\nfrom thee expands itself into the universe. O lord, as nothing is\nvisible of a plantain tree, except its bark and leaves, so nothing is\nseen in thee except the whole universe. The faculties of intellect that\nare the source of pleasure and pain exist in thee as one with all\nexistence. But the sources of pleasure and pain, singly or blended, do\nnot exist in thee freed as thou art from all qualities. Salutation to\nthee, who art the subtile rudiment, who art single when a cause, but\nmanifold in actions. Salutation to thee, who art the proximate cause of\nlife and action and identical with the great elements. Thou art manifest\nin spiritual knowledge, thou art the great Purusha, Brahmana, Brahm\u0101 and\nManu. Thou art beheld by mental contemplation and imperishable. Thou\nabidest in all, art element of all; thou assumest all forms; all\nelements are from thee and thou art the soul of all\u2014glory unto thee as\nthou art the soul of all, lord of all things\u2014the origin of all things.\nWhat shall I speak unto thee, as thou knowest every thing, being seated\nin all hearts? O thou the soul of all thing, the sovereign lord of all\ncreations-the source of all elements, thou knowest all creatures and\ntheir desires. O lord, do thou satisfy my desire. O lord of earth, my\ndevout exercises have been crowned with success to-day since I have\nbeheld thee\". The Lord said:\u2014\"Thy devotion hath been crowned with\nsuccess since thou hast beheld me, O Dhruva. The sight of me, never goes\nwithout any result, O prince. Do thou ask of me a boon, whatever thou\nwishest for; whenever I appear before men all their desires are\nsatisfied\". Dhruva said \"O lord! O sovereign of all creatures, thou dost\nexist in the hearts of all. How can that be unknown to thee, O lord what\nI am cherishing in my mind? Yet O lord of celestials, I shall mention\nunto thee, the object hard to attain, which my presumptuous mind panteth\nafter. But what can there be which cannot be got at, if thou art\npleased, O creator of the universe; for it is by thy favour, that Indra\nenjoyed the sovereignty of three worlds. 'This regal throne is not for\nthee, since thou art not born of me'. These haughty words my step-mother\naddressed loudly unto me. By thy favour I beg of thee, O lord, an\nexalted station, which surpasses all others, which is the support of the\nuniverse and shall last for ever\". The Lord said:\u2014\"Forsooth shalt thou\nattain to the station thou art soliciting for; for, O boy even in thy\nformer birth, thou didst satisfy me (with thy austere devotion). Thou\nwast, in thy previous existence, a Brahmin, devoted with all thy heart\nunto me, ever dutiful to thy parents and always satisfying thy duties.\nIn course of time, a prince became thy friend, who in his youth indulged\nin all sensual pleasures, who was of a beautiful appearance and bright\nform. While in his company and beholding his riches, hard to acquire,\nthou didst desire that you might be born as the son of a king. It is by\nvirtue of that desire, thou art born as a prince in the mansion of\nUtt\u0101np\u0101da, O Dhruva, which cannot be easily obtained. The birth, in the\nrace of Swambhuva, is considered by others, as a great boon, and for\nthis I was propitiated by thee, O boy; but now thou art not valuing it\nso much. The man, who worships me, obtains in no time, liberation from\nlife: what is the abode of celestials to one whose mind is centered in\nme, O boy! Thou shalt, by my favour, O Dhruva, attain to a station which\nis above the three worlds and become the stay of stars and planets:\nthere is not the least doubt about it. I do confer upon thee, O Dhruva,\na station, which is above those of the Sun, the Moon, stars, Mercury,\nVenus, Saturn and all other constellations; above the regions of the\nseven Rishis and the divinities who traverse the atmosphere. Some of the\ncelestials live for four ages; some for the reign of a Manu; but thou\nshalt live the duration of a Kalpa. Thy mother, Sunoti too,\nmetamorphosed into a clear star, shall exist by thee in the welkin for\nthe same period. People singing thy glory, with concentrated minds,\nmorning and evening, shall attain to an accession of piety\". Par\u0101\u00e7ara\nsaid:\u2014O thou of a great mind, obtaining this boon, from Jan\u0101rddana, the\nsovereign of the celestials and the lord of earth, Dhurva attained to\nthis excellent station. Beholding the increase of his honor and glory,\nthe preceptor of the celestials and Asuras, Us\u0101nas, repeated these\nverses. \"Oh how great is the strength of his austere devotion, and how\nmighty is the success thereof, since the seven Rishis are preceded by\nhim. This too is Dhruva's mother Suniti, who is otherwise named Sunrit\u0101.\nWho on this earth, can recount her glory? Giving birth to Dhruva, she\nhath got at a station which is the refuge of the three worlds, and which\nis a station eminent above all. He, who shall celebrate the translation\nof Dhruva into the abode of the celestials, shall be released from his\nsins, and be adored in heaven. He shall not lose his station, either in\nthis world, or in heaven (after death) and shall live long, possessed of\nevery blessing\".\n\nSECTION XIII.\n\nPar\u0101\u00e7ara said,\u2014By Dhruva the abode of all blessings, his spouse Shambhu\ngave birth to two sons, Shisti and Vabya. Suchaya, the wife of Sishti\ngave birth to five sons, freed from sin, by name, Ripu, Ripunjaya,\nSipra, Vrikala, and Vrikatejas. Of these Ripu begat upon Vrihatee a\nhighly effulgent son named Chakshusa, who again begot the Manu Chakshusa\non Pushkarini of the race of Varuna, who was the daughter of the\nhigh-souled patriarch Aranya. O great sage, the patriarch Vairaja had a\ndaughter named Nadbala, on whom Manu begot ten highly effulgent\nsons\u2014Uru, Pooru, Satadumnya, Tapasher, Satyavak, Kavi, Agnistoma,\nAtiratra, Sudyumnya and Abhimanyu. Uru begot on his wife Agneyi six\nhighly effulgent sons\u2014Anga, Sumanas, Svati, Kratu, Angiras and Siva. And\nAnga begot on Suneetha one son named Vena. O great sages, with a view to\nmultiply his progeny, the Rishis rubbed his right hand. And from his arm\nsprang a famous king named Vainya, who was celebrated as Prithu for\nmilking the earth for the advantage of his subjects. Maitreya said,\u2014\"O\nforemost of ascetics, do thou tell me why the right hand of Vena was\nrubbed by the great Rishis, in consequence of which the mighty and\npowerful Prithu was born\". Par\u0101\u00e7ara said:\u2014Originally a daughter was born\nof Mritya named Suneetha. Anga married her. And she gave birth to Vena.\nO Maitieya, being born from the daughter of Mrityu, he inherited the\nevil propensities of his grand father. When he was inaugurated by the\ngreat Rishis, Vena caused it to be proclaimed everywhere that he was the\nlord of the earth. No one would undertake any sacrifice, offer any\noblation or make any gift. \"I am the king the lord of sacrifice, no one\nis entitled to oblations except myself\". Thereupon the Rishis assembled\nthere and worshipping the lord of earth, addressed him, O Maitreya, with\nsweet words. The Rishis said,\u2014\"O king, O lord, do thou hear, what we\nspeak unto thee, for then thy health as well as the interest of thy\nsubjects shall be secure. We purpose to worship, for thy welfare, with\nprotracted rites, Hari, the lord of the celestials and sacrifices. And\nthou shalt also be entitled to a share in it. If, O king, with our\nsacrifices, the lord of sacrifices is propitiated, he shall also satisfy\nall thy desires. In whose kingdom, O king, Hari, the lord of sacrifices\nis worshipped with sacrifices, he confers on him, the satisfaction of\nall his desires\". Vena said\u2014\"Who is there above me that, I even, shall\nhave to worship him. Who is that person, who is known as Hari and whom\nye do all consider as the lord of sacrifices? Brahm\u0101, Jan\u0101rddana,\nSambhu, Indra, Vayu, Jama, the Sun, Fire, Varuna, Dhata, Pusha, (the\nsun) Bhumi (earth) and the lord of earth (the moon)\u2014these and all others\nwho are capable of imprecating curses and conferring boons (on mankind)\ndo all exist in the person of a king for the essence of a sovereign is\nall that is divine. O twice born ones, understanding this full well, do\nye all obey my commands\u2014you should not make gifts or offer oblations\nunto any one (but me) and should not worship any body else. As to serve\nher own husband is the prime duty of a female, so it is incumbent upon\nyou, O twice-born ones, to satisfy my behests only\". The Rishis\nsaid,\u2014\"Give us command, O great king, to undertake sacrifices, so that\npiety may not suffer decrease. All this world is but the outcome of\noblations\".[224] Par\u0101\u00e7ara said:\u2014Being thus addressed by the great Rishis\nand requested by them often and often, Vena did not give them. Thereupon\nall the ascetics, being stricken with excessive ire, cried out \"Kill\nhim!\u2014kill this vicious weight! He, who vilifies our lord the sovereign\nof sacrifices, without beginning or end, is not worthy of the\nsovereignty of the earth\". Saying this, the ascetics slew that king with\nthe blades of Kusa grass, consecrated by prayer, who had already been,\ndestroyed by his impiety towards God. Thereupon those ascetics beheld\ndust on all sides and said to the people who were nigh, \"What is this?\"\nTo which the people replied\u2014\"The kingdom is without a king and hence the\nrobbers and thieves have engaged in their dishonest work of encroaching\nupon the property of others. And O great ascetics, this dust has been\nraised by those robbers hastening to seize other's property\". Thereupon\nconsulting with each other those ascetics, intent upon creating a\nprince, began to rub the thigh of that childless monarch. The thigh\nbeing thus rubbed, there arose a being of the complexion of a charred\nstake, with flattened features and of a dwarfish stature. And he\nspeedily addressed all the ascetics there saying, \"What shall I do?\"\nWhereto they replied\u2014\"Sit down\" (Nishada) and thence his name was\nNishada. O foremost of ascetics, from this person sprang a race called\nNishadas who inhabit the Vindya mountain and are characterised by the\nexterior tokens of depravity. By this means the wickedness of the king\n(Vena) was extracted and the Nishadas was thus born destroying Vena's\nson's. Thereupon those twice-born ones began to rub the right hand of\nVena from which sprang the highly powerful son of Vena named Prithu\nresplendent in person and burning like the fire itself. Thereupon from\nthe welkin fell down the original bow of Hara named Pinaka, and the\ncelestial arrow and the celestial armour. Prithu thus born, all the\nbeings around were greatly delighted. And at the birth of that pious\nson. Vena too attained to the region of celestials and was delivered by\nthat high-souled one from the hell named Pat. Thereupon the seas and\nrivers from all sides come there with holy water and pearls and gems of\ndiverse kinds, for his inauguration on the throne. The great parent of\nall, Brahm\u0101, with the celestials and the descendants of Angiras (the\nfires) and with all things, animate or inanimate, came there and\nperformed the ceremony of consecrating the lord of people\u2014the son of\nking of Vena. And beholding in his right hand the mark of the discus of\nVishnu and recognising a portion of that deity in Prithu the great\nparent attained to an excess of delight. For all those who become the\nsovereign kings of the earth, have always the mark of the discus of\nVishnu in their hands. The highly powerful Prithu, the son of Vena,\nbeing thus invested with a mighty dominion, his power was unimpeded even\nin the region of the celestials. That highly effulgent one, being\ninstalled according to due rites, by these who were skilled in religious\nrites, those subjects even, who were disaffected in his father's regeme,\nbecame fully attached unto him. And in consequence of his attachment\nunto his subjects he was known all over as \"the king\". The waters became\nsolid when he traversed the deep; the mountains opened him a way and his\nbanners were unbroken even when he passed through the forests. (In his\ntime) the earth yielded crops without cultivation; people got their food\nwithout any thought\u2014the king gave milk at any time and honey was stored\nin every flower. At the auspicious sacrifice which was performed at the\nbirth of Prithu and which was headed by the great parent\u2014the highly\nintelligent Suta was produced from the juice of the moon plant. And in\nthat great sacrifice the highly intelligent M\u0101gadha was also born.\nThereupon the Rishis accosted Suta and M\u0101gadha saying \"Do you sing the\nglory of this powerful king Prithu, the son of Vena. This is your\nspecial function and he is the fit object of your praise\". Thereupon\nboth of them, with folded hands, spoke unto the twice-born ones\nsaying\u2014\"This king is born to-day\u2014his works or merits we are not\ncognizant of; nor his fame has spread abroad\u2014tell us on what subject\nshall we base our praise?\" The Rishis said\u2014\"Sing his glory mentioning\nthe works he shall perform, becoming the emperor of the earth and the\nmerits he shall be crowned with\". Par\u0101\u00e7ara said:\u2014Hearing these words the\nking was highly gratified and reflected, saying\u2014\"Persons (in this world)\nare eulogised for their various actions. And surely my virtuous actions\nshall be the theme of these bards. And whatever merits, they will relate\nin their panegyric, I will acquire with all my attention. And whatever\nfaults they shall recommend to be avoided I shall always shun\". The king\nresolved thus. Thereupon Suta and M\u0101gadha, with sweet-voiced discourses,\nsang the future virtues of the intelligent Prithu, the son of Vena.\u2014\"He\nshall be truthful, charitable, observer of his promises, the lord of\npeople, wise, benevolent, patient, valient and the supresser of the\nwicked; pious, grateful, kind, sweet-spoken; shall always respect the\nvenerable, perform sacrifices, respect the Br\u0101hmins and shall be always\nrecognised by the pious. He shall cherish the good and in administering\njustice shall be indifferent to friend or foe\". He cherished in his mind\nthe virtues thus celebrated by Suta and M\u0101gadha and practised them in\nhis life. Thereupon that king governed the earth and performed many\nsacrifices accompanied with liberal donations. One day the subjects\nstricken with hunger approached the king for the edible plants had\nperished during the season of anarchy. And when asked by him the cause\nof thus coming they said\u2014\"O foremost of kings, during the period of\nanarchy all vegetable products were withheld and, O lord of men, many\nare now perishing for want of food. Thou hast been appointed (by the\nProvidence) as our lord and sustainer\u2014grant us vegetable\u2014the support of\nour lives who are dying with hunger\". Par\u0101\u00e7ara said:\u2014Hearing this, the\nking, inflamed with wrath, took up his bow Pin\u0101ka and his celestial\narrows and issued forth to assail the Earth. And the Earth too, assuming\nthe shape of a cow, instantly fled away. From his fear she traversed the\nBrahm\u0101, and all other regions\u2014and wherever she, the supporter of\nelements, went, she beheld the son of Vena, with uplifted weapons. At\nlast trembling with terror, the earth, desirous to escape his arrows,\naddressed Prithu, the hero of resistless prowess,\u2014\"O lord of men, do\nthou not know that there is a great sin hanging upon the destruction of\nfemales\u2014why dost thou then try to slay me?\" Prithu said,\u2014\"O thou the\nperpetrator of vicious deeds, when by the destruction of one malignant\nbeing the happiness of many is secured\u2014that destruction is considered as\nan act of virtue\". The Earth said,\u2014\"If dost thou, for the behoof of thy\nsubjects, slay me, who shall support them, O foremost of kings?\" Prithu\nsaid,\u2014\"O Earth, slaying thee with my arrows, who art beyond my control,\nI shall support my own men, by virtue of my own devotion\". Par\u0101\u00e7ara\nsaid,\u2014Thereupon the earth, overcome with fear, trembled and bowing unto\nhim, addressed that king again, saying,\u2014\"All undertakings prove\nsuccessful whenever suitable means to accomplish them are employed. I\nshall now suggest thee a means, which, if pleases thee, thou mayst\naccept. O lord of men, the edible plants, which I had devoured before, I\nmay return thee, if thou likest, in the shape of milk. O thou the\nforemost of the pious, for the behoof of thy subjects, give me a calf by\nwhich I may be able to secrete milk. O hero, make also all places level,\nso that I may produce, equally around, milk which is the source of all\nvegetation\". Par\u0101\u00e7ara said,\u2014Thereupon the son of Vena with his bow and,\nuprooted mountains by hundreds and thousands and thenceforth all the\nhills are lying scattered all around.[225] Before this the surface of\nthe earth was irregular, and there was no boundaries of villages and\ncities. There was no cultivation, no pasture, no agriculture, no high\nway for merchants; all these originated, O Maitreya, in the reign of the\nson of Vena. Whatever there was level ground, the king made habitations\nfor the subjects. Before his time, the fruits and roots, which were the\nstaple food of the subjects, were procured with great difficulty for all\nvegetables were destroyed. Thereupon having made, the Swaymbhuva, Manu,\nthe calf, that lord of men, Prithu, milked the earth with his own hands.\nHe desiring the benefit of his subjects, corns and vegetables of all\nkinds were produced upon which the people even now and perpetually\nsubsist. By conferring life on her, Prithu became the father of the\nEarth and thence she got the patronymic Prithivi (the daughter of\nPrithu). Thereupon the celestials the ascetics, the demons, the\nR\u0101kshasas, the mountains, the Gandharvas, the Uragas, the Yakshas, the\nPitris, and the trees, with their respective vessels, milked the earth,\nas much O Manu, as they required. And the milker and the calf were both\npeculiar to their own species. The Earth, the mother, the nurse, the\nsupporter and the nourisher of all creations was produced from the sole\nof the foot of Vishnu. And Prithu, the son of Vena, became so very\npowerful, that by virtue of his pleasing the subjects he was the first\nman who was styled the lord of the earth. He who shall relate the story\nof the birth of the son of Vena shall never suffer any retribution for\nhis iniquitous deeds. And he who shall hear of the birth and virtues of\nPrithu shall be relieved from the affliction of evil dreams.\n\nSECTION XIV.\n\nFrom Prithu were born two highly powerful sons named Antardh\u0101na and\nP\u0101li. And Antardh\u0101na begot on Shiknandini a son named Habirdh\u0101na. And\nHabirdh\u0101na again begot on Dhishana six sons\u2014named, Pr\u0101chinberhis, Sukra,\nGaya, Krishna, Braja and Ajina. Pr\u0101chinverhis was a mighty prince and\npatriarch by whom mankind was multiplied after the death of Havirdh\u0101na.\nHe was called Pr\u0101chinverhis on account of his placing upon the earth (at\nthe time of his prayer) the sacred grass pointing to the east. After a\nprotracted devotion that lord of earth married the daughter of the Ocean\nnamed Savaran\u0101. And Pr\u0101chinverhis, begot on Savaran\u0101, the daughter of\nthe Ocean ten sons, who were all called Prachetas and were all\nwell-skilled in archery. They all practised the same religious\nausterities and remained immersed in the bed of the deep for ten\nthousand years. Maitreya said,\u2014\"Do thou, O great ascetic, tell me, why\nthose high-souled Prachetas practised austerities being immersed in the\ndeep\". Par\u0101\u00e7ara said,\u2014Welcoming the high-souled Pr\u0101chinverhis, the\nPatriarch requested him to multiply race. And he accordingly addressed\nhis sons, saying,\u2014\"O my sons, I have been commanded by Bramh\u0101, the god\nof gods to multiply mankind. And I too had promised obedience. Do ye\ntherefore, my sons, diligently promote the increase of mankind. You\nshall all with reverence obey the commands of the Patriarch\". Par\u0101\u00e7ara\nsaid,\u2014Hearing the words of their father those princes said, \"So be it\"\nand repeatedly addressed him, O Muni, saying,\u2014\"By what, O father, we\nshall be able to multiply mankind? It behoveth thee to mention this unto\nme\". The father said,\u2014\"There is no doubt that people shall meet with an\naccomplishment of all their desires, if they worship Vishnu, the\nconferrer of boons. There is no other alternative. What future can I\ntell you? If you wish to succeed, do you adore Govinda who is Hari, the\nlord of all beings, in order to bring about the increase of mankind. The\nexcellent Purusha, without beginning, should be worshipped by him who\nwishes for virtue, wealth, enjoyment or liberation. Adore him, who is\nimperishable and propitiating whom the great Patriarch Brahm\u0101 succeeded\nin creating the universe\". Par\u0101\u00e7ara said,\u2014Being thus addressed by their\nfather the ten Prachetas plunged into the deep and with concentrated\nminds, engaged in devotion. O foremost of ascetics, with their minds\nwholly devoted to N\u0101r\u0101yana, the refuge of all creatures and the lord of\nthe universe, and withdrawing their thoughts from all other exterior\nobjects, they remained (in the state of devotion) for ten thousand\nyears. And remaining there they worshipped with concentrated minds that\ngreat God Hari, who, when propitiated, confers, on all those who praise\nhim, whatever they desire. Maitreya said,\u2014\"O foremost of ascetics, the\npraises addressed to Vishnu, by those Prachatas, lying plunged in the\ndepths of the ocean are sacred and it behoveth thee to relate them unto\nme\". Par\u0101\u00e7ara said\u2014Do thou hear\u2014(I shall recount) the praises addressed,\nof old, to Govinda by the Prachetas as they stood in the waters of the\ndeep. Prachetas said,\u2014\"We bow unto him who is the eternal theme of all\nspeech, who is the beginning of the boundless universe and the lord of\nit; who is the primeval light\u2014who has not the like of him; indivisible\nand infinite; who is the creator of all things, mobile and\nimmobile\u2014salutation unto him, who is one with time, who is without\nform\u2014and whose first form is the day and the second and third form are\nthe evening and night. Salutation unto him, who is the same with the\nmoon who is the life of all living beings, and who is the receptacle of\nambrosia, drunk daily by the celestials and progenitors. Salutation unto\nhim, who is one with the sun, who with his fierce rays, dispels darkness\nfrom the sky and who is the creator of the seasons\u2014the summer, the\nwinter and the rains. Salutation unto him, who is one with the\nearth\u2014who, being solid, is supporting the whole universe and is the\nasylum of smell and all other objects of sense. We bow to that form of\nHari, which is water, which is the seed of all living beings and the\nwomb of the world. Salutation unto Vishnu, who is one with Fire, who is\nthe mouth of the celestials being the eater of the Havya and who is the\nmouth of the progenitors being the eater of the Kavya. Salutation unto\nhim who is at one with the air, which exists as five vital airs in the\nbody causing constant vital action and is the origin of ether.\nSalutation unto him, who is at one with the atmosphere, who is pure,\nwhose form and end cannot be perceived, who is shapeless and limitless\nand who gives separate existence to all creatures. Salutation unto\nKrishna, who is the creator, is perceived in the form of sensible\nobjects and is the direction of the faculties of sense. We bow unto\nHari, who is one with senses both subtle and substantial, who receives\nthe impression of the senses, and who is the source of all knowledge.\nSalutation unto that universal soul, who as intellect carries the\nimpressions received by the senses to the soul\u2014Salutation unto him who\nis Prakriti\u2014who has created the Universe, who is maintaining it and in\nwhom it shall perish. We bow unto that excellent Purusha, who albeit\nfreed from all and devoid of all qualities, appears, to the creatures\nlabouring under mistakes, as enveloped with all qualities. Salutation\nunto that Brahm\u0101, who is the ultimate condition of Vishnu, who is\nunchangeable, without birth, pure, void of qualities and free from\naccidents; who is neither high nor low neither massive nor thin, has\nneither shape, nor colour, nor shadow, nor substance nor affection nor\nbody; who is neither ethereal nor capable of being touched; who is\nneither smell nor taste; who has no eyes, cars, or motion or speech,\nbreath mind; who is without name, gotra, countenance or lustre; who is\nwithout fear or mistake; without blame, disease or death; who is free\nfrom passion, without sins, imperceptible, inactive, independent of\nplace and time, separated from all investing properties, but exercising\nirresistible might, and who is at one with all beings and dependant upon\nnone. Salutation to that nature of Vishnu which tongue cannot describe\nnor eye hath seen\". Par\u0101\u00e7ara said\u2014Thus glorifying Vishnu the Prachetas\nperformed austerities for ten thousand years in the depths of the sea.\nThereupon Hari, having the complexion of the full-blown lotus leaf,\nbeing pleased, appeared before them even in the midst of waters. And\nbeholding him mounted on Garuda, the Prachetas bending low their heads\nwith reverence, saluted him. Thereupon Vishnu addressed them,\nsaying,\u2014\"Do you ask of me a boon. Being pleased with you I have come\nhere to confer boons on you\". Bowing unto that giver of boons, the\nPrachetas asked of him the multiplication of mankind as ordered by their\nparents. And granting them the wished for boon Vishnu disappeared\ninstantly and Prachetas too came out of the sea.\n\nSECTION XV.\n\nPar\u0101\u00e7ara said,\u2014When the Prachetas were thus engaged in devout exercises\nthe earth was covered with huge trees and the subjects suffered decease.\nThe welkin being obstructed with the branches of trees, the wind did not\nblow for ten thousand years and the mankind did not labour. And when the\nPrachetas came out of the water they were greatly inflamed with ire\nbeholding the earth, and wind and flame issued out of their mouths. The\nwind uprooted all the trees and left them sear and dry and the fierce\nfire consumed and thus the earth was cleared off the forests. Beholding\nall the trees thus destroyed and only few left, their king Soma\napproached those princes and said,\u2014\"Renounce your ire, O princes, and\nhear what I say; I shall bring about peace between you and the trees.\nThis precious and beautiful maiden, sprung from the trees, has been\nnourished by me with my rays who am cognizant of futurity. Her name is\nMarish\u0101 and she has sprung from the trees. That lucky damsel shall be\nyour wife and the multiplier of the family of Dhruva. From half of your\nlustre and half of mine, the learned and the great Patriarch Daksha\nshall be begotten on her; your lustre as well as mine being conjoined in\nhim he shall be effulgent like fire and multiply the human race. There\nlived in the days of yore an ascetic named Kandu\u2014the foremost of those\nconversant with the Vedas. He engaged in an austere devotion on the\npicturesque bank of the river Gomati. To obstruct his devotion a highly\nbeautiful nymph named Pramlocha was despatched by the king of the\ncelestials. And being thus engaged, the sweet-smiling nymph diverted the\nsage from the practice of his pious austerities. Being thus diverted he\nlived with her for a hundred and fifty years at the valley of the mount\nMand\u0101ra, his mind being wholly given up to worldly enjoyment. Once on a\ntime the damsel said to the high-souled Rishi,\u2014'O Brahman, I desire to\ngo to the abode of the celestials\u2014do thou, with a delighted countenance,\ngrant me the permission'. Being thus addressed by her, the ascetic,\nsolely attached to her, replied,\u2014'O fair lady, do thou stay a few days\nmore with me'. Being thus requested by him that damsel of a slender\nperson, enjoyed earthly pleasures in the company of that high-souled\nascetic, for more than a hundred years. And being again accosted by her\nwith 'O lord! allow me to return to the abode of the celestials' he\nagain requested her to stay a few more with him. After the expiration of\nanother hundred years the beautiful damsel, with a smile of love, again\nsaid,\u2014'I shall now go to the abode of the celestials, O Br\u0101hman'. Being\nthus addressed the ascetic, detaining the fair-eyed damsel, said,\u2014'Stay\na little more, thou shalt depart for a long time'. Afraid of incurring\nan imprecation the graceful nymph lived with the ascetic for nearly two\nhundred years more. The high-souled sage was repeatedly asked by the\nnymph to allow her to repair to the abode of the lord of the celestials\nand she was as often desired by him to remain. Afraid of his curse,\nexcelling in amiable manners and knowing full well the pain consequent\nupon the separation from an object of love she did not quit the ascetic,\nwho, enjoying in her company day and night and having his mind possessed\nby cupid, became fully attached unto her. Once while he was speedily\nissuing out of the cottage the nymph said to him. 'Where are you going?'\nWhereto he replied, 'O damsel, the day is fast approaching its close, I\nmust perform my evening ablutions or else I shall neglect a duty'.\nThereupon smiling, she, delightedly, said to the sage,\u2014'O thou\nconversant with all religions, why dost thou talk of to-day approaching\nits close? Is thy day, O Br\u0101hman, the aggregate of many hundred years?\nShall it not create astonishment in other? Do thou tell me'. The ascetic\nsaid,\u2014'O fair damsel, you came to the riverside this morning\u2014I saw you\nthere and brought you to my hermitage. The day has passed and the\nevening has well-nigh arrived. Tell me in sooth what the truth is'. The\n(nymph) Pramlocha said,\u2014'True it is, O Br\u0101hman, that I came here at\ndawn. It is not false\u2014but after that hundreds of years have flown away'.\nThereupon, the sage, stricken with fear, asked that nymph, having\nexpansive eyes, saying,\u2014'Tell me how many years I have spent in\nenjoyment with you'. Pramlocha said,\u2014'You have spent nine hundred and\nseven years six months and three days'. The ascetic again said,\u2014'No more\nof laughter, O fair nymph, tell me the truth; methinks I have spent one\nday in your company'. To which Pramlocha replied: 'O venerable sage why\nshall I speak untruth unto thee since I have been specially requested by\nthee to-day to speak the truth'. Soma said,\u2014O Princes, when the sage had\nheard these words and thought them to be true he began to reproach\nhimself exclaming, 'O fie, fie upon me; my penance has been\nobstructed\u2014the wealth of those who are cognizant of Brahm\u0101, has been\nstolen; my judgement has been blinded; by whom women have been created\nto beguile mankind? O fie upon that passion by which my self-control has\nbeen stolen whereby I, was about to attain the knowledge of Brahm\u0101 who\nis above the reach of those who are immersed in the six waves\u2014namely,\nhunger, thirst, sorrow, stupification, decay and death. By this evil\ncompany, which is the road to hell all my austerities, leading to the\nacquisition of the wisdom of the Vedas, have been obstructed'. Having\nthus reviled himself the pious sage spoke to the nymph, who was near\nhim, saying,\u2014'Go where dost thou wish, O vile nymph\u2014thou hast performed\nthat for which thou hast been enjoyned by the lord of the\ncelestials\u2014thou hast obstructed my penances with thy fascinations. I do\nnot reduce thee to ashes with the fierce fire of my rage. Seven paces\ntogether are quite sufficient for the friendship of the pious, and thou\nand I have lived together for a pretty long time. Or what for is thy\nfolly\u2014and why should I be offended with thee\u2014verily this is an outcome\nof my own folly since I have not been able to control my passions. O fie\non hated thee, the box of fascinations, who, to win favour with Sakra,\nhas disturbed my devotion'. Soma said,\u2014While the sage spoke thus to the\nnymph she perspired and stood trembling. Thereupon, the foremost of\nascetics again said angrily to her, thus trembling and with drops of\nperspiration issuing from every pore\u2014'Depart! Depart'. Being thus\nremonstrated with by that sage she issued out of the hermitage and began\nto wend her way by the welkin, rubbing the perspiration with the leaves\nof the trees. She went forth from tree to tree rubbing her limbs and the\nperspiration with the durky shoots. And the child, she had conceived by\nthe sage, came out from the pores of her skin, in drops of perspiration.\nThe trees received those drops and the wind collected them. I protected\nit with my rays till it increased in size gradually. Because she sprang\nfrom the drops on the tops of the trees that fair damsel was called\nM\u0101risha; the trees will give her to thee\u2014let your anger be appeased. She\nis Kandu's child\u2014she was sprung from the trees\u2014she is my offspring as\nwell as that of the wind\u2014and she is also the daughter Pramlocha. And the\ngreat sage, Kandu, on the wane of his devotion, repaired to the region\nof Vishnu called Purushottama, O Maitreya. And there he, O princes,\ndevoted himself, with his whole mind to the adoration of Vishnu and\nengaged in the Yoga, with uplifted hands and uttering the prayers\ncomprehending the supreme truths of the Vedas\". The Prachetasas\nsaid,\u2014\"We wish to hear of the excellent prayers of the sage, by which\nKandu engaged in devotion and in the adoration of Keshava\". On which\nSoma repeated them:\u2014\"'Vishnu is beyond the limit of all earthly things,\nhe is the infinite; through him we may get at the other end of the\nlimitless deep\u2014the earth: he is above all that is above; he is the\nfinite truth; he is worthy of being approached by those who are\nconversant with the Vedas; the limit of elemental being; above the\nperception of the senses and the protectors (the divinities who protect\nthe creation). He is the cause of cause; the cause of the cause in\ncause; the cause of finite cause; and in effects he, both as every\nobject and agent, preserves the creation. He is Brahm\u0101 the lord; Brahm\u0101\nall beings; Brahm\u0101 the creator of the human race; the undecaying,\nimperishable and eternal; he is spread all over the earth, unborn,\nincapable of increase or diminution. Purushottama, is the eternal,\nunborn, immutable Brahm\u0101. May he annihilate the infirmities of my\nnature'. Repeating those prayers, comprehending the essence of divine\ntruth and propitiating Keshava the ascetic attained to the final\nemancipation. I shall now describe to you what M\u0101risha was in her\nprevious birth\u2014for a recital of her glorious acts will be of immense\nbenefit to you. O princes, she was in her previous birth a queen, and\nwas left childless at her husband's death; and she therefore propitiated\nVishnu with zealous devotion. Thus pleased with her devotion Vishnu\nappeared to her in person and said,\u2014'Do thou beg of me a boon'. Whereto\nshe replied communicating her desire,\u2014'O lord of earth\u2014I am a widow from\nmy childhood\u2014unfortunate as I am, in vain is my birth on this earth. Do\nthou so favour me, that I may be blessed with a good husband in every\nbirth and a son equal to a patriarch amongst men; I may be possessed of\nbeauty and wealth and may be pleasing unto all\u2014that I may be born out of\nthe ordinary course'. Hrishikesha, the lord of the celestials, the giver\nof all boons thus prayed to, raised her from her prostrate attitude and\nsaid,\u2014'In one birth you shall have ten husbands of great prowess whose\nfame shall spread far and wide. And O fair damsel, you shall have a\ngreat son gifted with mighty prowess and all the accomplishments that\nare to be seen in the great Patriarch. The supremacy of his family shall\nbe established all over the universe and the three worlds shall be\nfilled with his descendants. And you, by my favour, shall be of\nmarvellous birth, chaste, endowed with grace and loveliness and\ndelightful to men'. Having thus spoken to that fair damsel, having\nspacious eyes, the Deity disappeared and the princess, was accordingly\nborn as M\u0101risha, who is given to you for a wife, Princes\". Par\u0101\u00e7ara\nsaid:\u2014Thereupon renouncing their ire against the trees at the words of\nSoma, the Prachetas took M\u0101risha righteously to wife. And the Ten\nPrachetas begot on M\u0101risha the eminent Patriarch, Daksha, who had (in a\nformer birth) been born as the son of Brahm\u0101. O thou of great mind, for\nthe multiplication of creation and increase of his own race this eminent\nDaksha created progeny. Obeying the mandate of Brahm\u0101 for the\nfurtherance of creation he made moveable and immoveable things, bipeds\nand quadrupeds. Having created (that) by his will he created females out\nof which ten were conferred on Dharma, thirteen on Kasyapa and\ntwenty-seven who regulate the course of time on the Moon, And from them\nwere produced the gods, the demons, the snake-gods, cows, birds,\nsingers, the spirits of evil and others. Thenceforth creatures were\nproduced by sexual intercourse. O Maitreya\u2014before that they were\ngenerated, by the by sight, by touch and by the influence of austerities\npractised by the ascetics of accomplished piety. Maitreya said:\u2014\"O great\nascetic, Daksha, as I am informed, was born from the right thumb of\nBrahm\u0101: tell how he was born again as the son of Ten Prachetas. Another\ngreat doubt exists in my mind O Brahm\u0101 that how could he, who was the\ngrandson of Soma, be also his father-in-law\". Parisara said:\u2014O thou of\ngreat piety, birth and death are constant in all creatures. Rishis\nhaving divine vision do not wonder at it. Daksha and other eminent\nascetics take birth in every age and they again cease to be: the learned\nare not perplexed by it. O foremost of the twice-born ones, in the days\nof yore there was neither senior nor junior (by age); asceticism and\nspiritual power were the sole causes of being considered as senior.\nMaitreya said:\u2014\"O Br\u0101hman, do thou relate at length, the origin of the\ngods, demons, Gandharvas, serpents and goblins\". Par\u0101\u00e7ara said:\u2014Do thou\nhear, O thou of a high-mind, how commanded by Brahm\u0101, Daksha created\nliving creatures. At first Daksha created his will-born progeny\u2014the\ndeities, the Rishis, the Gandharvas, the demons and the snake-gods. When\nhe found, O twice-born one, that his mind-born progeny did not multiply\nhe began to meditate upon some other means of increasing the living\ncreatures, Then desirous of multiplying the race by means of sexual\nintercourse he married the daughter of the Patriarch Veerana by name\nAshikni who was devotee! to austerities and the eminent supportress of\nthe world. And the energetic Patriarch for the multiplication of the\nprogeny begot on Ashikni the daughter of Veerana, five thousand sons.\nAnd beholding them desirous of multiplying the race, the divine ascetic\nN\u0101rada approaching them addressed them with sweet words\u2014N\u0101rada said,\u2014\"O\nye highly powerful Haryaswas, it is evident that you intend multiplying\nthe progeny\u2014do ye hear this: you like ignorant people, do know not the\nmiddle, the height and the depth of the world: how would you propagate\nprogeny then? Your understanding is not hindered by interval, height or\ndepth, why do ye not O fools, behold the end of the universe?\" Par\u0101\u00e7ara\nsaid\u2014Having heard these words they repaired to various quarters and have\nnot returned as yet as the rivers lose themselves in the ocean (and do\nnot come back).\n\nThe Haryaswas having gone away the Patriarch Daksha again begot a\nthousand sons upon the daughter of Beerana. And, they, who were named\nSavalaswas, were desirous of multiplying mankind and they were again\naddressed by N\u0101rada, Br\u0101hmana, with the words mentioned before. They\nsaid to one another,\u2014\"What the Muni had said is perfectly true. We must\nfollow the path wended by our brothers: there is not the least doubt\nabout it. And ascertaining the extent of the universe we will multiply\nour race\". They also went to various quarters by the path (followed by\ntheir brothers) and have not returned like rivers flowing into the deep.\nThenceforth, O twice-born one, a brother searching after a brother, is\ngenerally lost: the wise do not resort to such actions. Finding that all\nhis sons had disappeared the eminent Patriarch Daksha was worked with\nire and imprecated N\u0101rada. We have heard, O Maitreya, that thereupon the\nlearned Pratriarch Daksha, desirous to multiply the race begot upon the\ndaughter of Veerana sixty daughters. Of whom he gave ten to Dharma,\nthirteen to Kasyapa, twenty-seven to Soma, four to Arishtanemi, two to\nBahuputra, two to Angiras and two to the learned Krisaswa. Do thou hear\ntheir names from me. Arundnati, Vasu, Yami, Lamba, Bhami, Marutwati,\nSankalpa, Muhurtta, Sadhya and Viswa were the ten wives of Dharma. I\nwill mention their offspring. Viswadevas[226] were the sons of Viswa and\nthe Sadhyas[227] were the sons of Sadhya. The Maruts or Winds were the\noffspring of Marutwati and the Vasus of Vasu. The Bh\u0101nus (or suns) were\nthe sons of Bh\u0101nu and the deities governing the moments of Muhurtta,\nGhosa was born of Lamba and N\u0101gabithi[228] was born of Y\u0101mi (night). And\nall the objects of the world were born of Arundhuti and Sankalpa (pious\ndetermination) was the son of Sankalpa. I shall mention at length the\nparticulars of the eight Vasus who abound in effulgence and night. They\nare Apa, Dhruva, Soma, Dhara, Anila, Anala, Pratyusha and Prabh\u0101sha. The\nsons of Apa were Vaitandya, Srama (weariness) Sr\u0101nta (fatigue) and Dhur,\nand the son of Dhruva was the great K\u0101la (Time) the cherisher of the\nworld. The son of Soma was Varchas (light) by whom was generated\nVarchaswi (radiance). And Dhara had, by his wife Monohora, Dravina,\nHutaravyavaha, Sisira, Pr\u0101na and Ramana. Anila's wife was Siva; and he\nhad by her two sons\u2014Monojova (swift as thought) and Avijn\u0101tagati\n(unknowable motion), The son of Agni\u2014Kumara, was born in a clump of Sara\nreeds, whose sons were S\u0101kha, Vis\u0101kha, Naigameya and Prishthaja. The son\nof Kritikas was named Kartikeya. The son of Pratyushwa was the great\nascetic Duvala who had two intelligent and philosophic sons. The great\nascetic Vrihaspati had a sister who was the foremost of the females,\nvirtuous and of accomplished asceticism. Without beings attached to the\nworld she travelled all over the world. She became the spouse of\nPravasha the eighth Vasu. Of her was born the noble Patriarch Viswakarma\nthe author of a thousand arts, the architect of the celestials, the\ninventor of all ornaments and the foremost of the artists. He\nconstructed the chariots of all the deities; and by the skill of that\nhigh-souled one, people obtain subsistence. He had four sons whose names\nhear from me. They were Ayaikapad, Ahirvradhna, Twashtri and Rudra and\nthey were all wise. And the self-born son of Twashtri was also the\nfamous Viswarupa. There are eleven well-known Rudras, lords of the three\nworlds\u2014Hara, Bahurupa, Tryambaka, Aparajit\u0101, Vrishahapi, Sambhu,\nKaparddi, Raivata, Mrigavyadha, Sarava and Kap\u0101li; but there are a\nhundred names of the Rudras of unmitigated prowess.\n\nKashyapa married the thirteen daughters of Daksha namely Aditi, Diti,\nDanu, Arishta, Surasa, Surabhi, Vinat\u0101, T\u0101mr\u0101, Krodha, Vasa, Id\u0101, Khas\u0101,\nKadru and Muni. I will describe their progeny to you. There were twelve\nwell-known celestials in a former Manwantara, named Tushitas, who, on\nthe approach of the present Manwantara and at the end of the reign of\nManu Chakhusha assembled and said to one another,\u2014\"O deities, let us all\nspeedily enter into the womb of Aditi that we may be born in the next\nManwantara for we shall thereby be again crowned with blessings\". Having\nsaid this they at the end of the reign of Manu Chakshusha were born the\nsons of Kashyapa, the son of M\u0101richi by Aditi the daughter of Daksha. Of\nthem were born first Vishnu and Sakra and the Aryaman, Dhuti, Twashtri,\nPushan, Vivaswat, S\u0101vitri, Mitra, Varun\u0101, Ansa and Bhaga. These who, in\nthe reign of Ch\u0101kshusha Manu were Tushitas, were called the twelve\nAdityas in the Manw\u0101ntara of Vaivaswata. The twenty-seven virtuous\ndaughters of the Patriarch who were married to the Moon were all\nwell-known as the nymphs of the lunar constellations after their names;\nthey had children of unmitigated effulgence. The wives of Arishthanemi\nbore sixteen children. The daughters of the learned Bahaputra were the\nfour lightnings. The excellent Paratyangirasa Richas were born from the\nwives of Angiras and the celestial weapons were the children of the\nRishi Krishaswa. These deities take their birth once after the expiry of\na thousand yugas; they are thirty-three in number and their appearance\nand disappearance is here spoken of as birth and death and O Maitreya\nthese divinities appear and disappear, age after age as the sun sets and\nrises again.\n\nIt is said that Kashyapa begat on Diti two sons\u2014One was named\nHiranyakashipu and the other was named Hiranyaksha and both of them were\ninvincible. She had also a daughter named Sinhika who was married to\nBiprachitwa. Hiranyakashipu had four highly effulgent sons\u2014named\nAnuhl\u0101da Hl\u0101da, Prahl\u0101da and Sanhl\u0101da;\u2014they were all highly intelligent,\npowerful and the multiplier of the Daitya race. O noble sage, amongst\nthese, Prahl\u0101da, looking impartially on all things, devoted his whole\nfaith to Jan\u0101rddana. O twice-born one, the flames lighted by the king of\nDaityas did not consume him in whose heart Vasudeva was present. The\nwhole earth shook, when bound with ropes, he moved in the midst of the\nwater of the deep. Having his mind entirely engrossed by Achuta his body\nfirm as the rock was not assailed by the diverse weapons hurled on him\nby the order of the king of Daityas. And the venomous snakes could not\ndestroy him (even). And he remembering the excellent Purusha and\nprotected by the recollection of Vishnu as his armour he did not\nrenounce his life albeit overwhelmed with rocks. The earth received the\nhigh-minded (Prahl\u0101da) when he was hurled from on high by the king of\nDaityas residing in Swerga. The slayer of Madhu being present in his\nmind, the wind sent into his body to wither him up was itself destroyed.\nBeing ordered by the lord of Daityas the maddened elephants of the\nspheres broke their trunks and baffled their pride against his firm\nbreast. The rites of the priests of the Daitya monarch were useless to\nbring about the destruction of one who was attached to Govinda. The\nthousand illusions of the illusive Samvara were baffled by the discus of\nKrishna. The poison offered by the cooks, at the command of the king of\nDaityas, could not produce any change upon the intelligent (Prahl\u0101da)\nvoid of pride, who unhesitatingly partook that. He looked impartially\nupon the world and all creatures, was full of kindness and regarded all\nthings equally and as identical with himself. He was pious and an\ninexhaustible mine of purity and truth and a model for all pious men.\n\nSECTION XVI.\n\nMaitreya said\u2014\"O great ascetic, you have described to me the human races\nand the ever-existing Vishnu, the cause of the world; but who was this\nPrahl\u0101da the foremost of the Daityas of whom you spoke and whom fire\ncould not burn, and who did not die even when assailed by weapons. And\nPrahl\u0101da being present in the waters, in bonds, earth trembled, agitated\nby his movements. And he did not die before albeit overwhelmed with\nrocks. Thou hast related the unlimited glory of that intelligent\nPrahl\u0101da. O muni, I am desirous to hear an account of the character and\nunequalled might of that effulgent worshipper of Vishnu. O Muni, Why was\nhe assailed by the descendants of Diti with weapons? And why was he,\never engaged in pious observances, thrown into water? For what was he\noverwhelmed with rocks? And why bitten by venomous snakes? Why thrown\ndown from the mountain-top? Why cast into fire? And why was he made a\nbutt for the tusks of the elephants of spheres? And why was the wind\nsent by the mighty Asuras into his body to wither him up? O Muni, Why\nthe spiritual guides of the Daityas were engaged in ceremonies for his\ndestruction? And why did the Daitya Samvara spread thousands of\nillusions for his destruction? Why did the cooks of the Daitya-chief\noffer him poison for his destruction which was digested by that\nhigh-souled sage? O noble Manu\u2014I wish to hear all this\u2014an account of the\nhigh-souled Prahl\u0101da, full of marvelous glories. I am not the least\nsurprised for the Daityas not being able to destroy him: for who can\nslay him whose mind is solely devoted to Vishnu? Why did the Daityas,\nborn in his race, cherish dreadful malice against him ever engaged in\npious observances and in the worship of Kesava? Relate to me, Why the\nsons of Diti offer violence to one so pious,\u2014high-souled and ever\ndevoted to Vishnu and free from sin? The great cannot offer violence to\na person gifted with such qualities even if he be an enemy; how could\nhis own kin (behave thus towards him)? O foremost of the Muni, do thou\nrelate all this\u2014the character of the sovereign of Daityas. I wish to\nhear it at length\".\n\nSECTION XVII.\n\nPar\u0101\u00e7ara said:\u2014Maitreya, hear the interesting story of the wise,\nhigh-souled and magnanimous Prahl\u0101da. In the days of yore the three\nworlds were brought into subjection by the valiant son of\nDiti\u2014Hiranyakashipu, proud of the boon conferred on him by Brahm\u0101. That\nDaitya had usurped the sovereignty of Indra and exercised the functions\nof the sun of air, of the lord of waters, of fire and of the moon. He\nhimself became the lord of riches and Yama; and that Asura appropriated\nto himself, without reserve, all that was offered in sacrifice to the\ncelestials. O foremost of ascetics, renouncing their own region the\ncelestials, through his fear, wandered upon the earth, disguised in\nmortal shapes. Having conquered the three worlds, he was inflated with\nthe pride of the riches, and being eulogised by the Gandharvas, enjoyed\nall wished-for objects. Thereupon all the Siddhas, Gandharvas and\nPannagas worshipped the valiant Hiranyakashipu addicted to drinking. The\nSiddhas stood delighted before the Daitya chief, some singing, some\nplaying on musical instruments and others shouting out cries of victory.\nWhen the Asura delightedly quaffed the inebriating cup in his\npicturesque crystal palace, the nymphs danced there gracefully.\n\nHis illustrious son, by name Prahl\u0101da, while yet a boy, residing in the\ndwelling of his preceptor, read such readings as are studied in early\nyears. Once on a time the high-souled (Prahl\u0101da) in the company of his\npreceptor appeared before his father the Daitya-chief while drinking.\nThe father Hiranykasipu, raising up his son prostrate at his feet, spoke\nto Prahl\u0101da of unmitigated prowess, saying,\u2014\"Repeat, boy, agreeably, the\nsubstance of what you have read during the period\". Prahl\u0101da\nsaid,\u2014\"Hear, father I will repeat the substance of what I have read.\nHear attentively what occupies my thoughts. I bow to that Great Being\nwho is without beginning, middle or end, increase or diminution: the\nimperishable lord of the world, the universal cause of causes\". Par\u0101\u00e7ara\nsaid:\u2014Hearing those words the lord of the Daityas, his eyes red with ire\nand lip swollen with indignation, looked towards the preceptor and\nsaid,\u2014\"O vile Brahmana, what is this? O vicious-minded, thou hast, in\ndisrespect to me, taught my boy the worthless commendation of my foe\".\nThe preceptor replied,\u2014\"O sovereign of Daityas, it doth not behove thee\nto give way to anger; I have not taught thy son what he has uttered\".\nHiranyakashipu said,\u2014\"Prahl\u0101da, my boy, by whom then you have been thus\ntaught. Your preceptor says that he has not instructed you thus\".\nPrahl\u0101da replied,\u2014\"Vishnu, O father, is the instructor of the whole\nworld and is present in our minds. Who else, but that Great Soul can\nteach us (any thing)?\" Hiranyakashipu said,\u2014\"O thou of vile\nunderstanding, who is this Vishnu, of whom thou art speaking again and\nagain before me the valiant lord of the world?\" Prahl\u0101da said,\u2014\"He is\nVishnu, the great God, who is being meditated upon by the devout, whose\nglory cannot be described in words, who is all things and from whom all\nthings proceed\". Hiranyakashipu said,\u2014\"O fool, myself living, to whom\nelse you give the title of supreme lord? Are you desirous of death that\nyou are mentioning this again and again?\" Prahl\u0101da replied, \"O father,\nVishnu, who is Brahm\u0101, is not only the creator, preserver and supreme\nlord of me only, but of all creatures as well as of thyself. Be\npropitiated; why art thou angry?\" Hiranyakashipu said,\u2014\"What evil spirit\nhas entered into the breast of this silly lad, that, he, like one\npossessed, gives expression to such profane words\". Prahl\u0101da said,\u2014\"That\nVishnu is not only present in my mind, but he pervades the whole\nuniverse; He is omnipresent and commands me, thyself and all creatures\".\nHiranyakashipu said,\u2014\"Away with this wicked boy; take him again to the\npreceptor's house and govern him; perhaps he has been taught by some\nvicious-minded (men) to sing the glories of my foes\". Par\u0101\u00e7ara said:\u2014He\nhaving said this Prahl\u0101da was again conducted to the preceptor's house\nby the Daityas, where always prompt to attend upon the preceptor he\nreceived instructions constantly. After a considerable time that lord of\nAsuras sent for Prahl\u0101da again and said \"O my boy, recite me some\npoetical composition\". Prahl\u0101da said\u2014\"May that Vishnu be propitiated\nwith us, from, whom matter and soul originate and all that is mobile and\nimmobile proceeds and who is the cause of all this creation\".\nHiranyakashipu said,\u2014\"Destroy this vicious-minded boy; there is no use\nof his life; he is a fraud to his own family since he has proved a\ntraitor to his kin\". Par\u0101\u00e7ara said\u2014Being thus commanded by him, hundreds\nand thousands of Daityas, with huge weapons, addressed themselves for\nhis destruction. Prahl\u0101da said to the Daityas\u2014\"Since Vishnu is present\nin your weapons as well as in mind, your weapons shall fail to hurt me\".\nPar\u0101\u00e7ara said\u2014Thereupon hundreds of Daityas assailed Prahl\u0101da with their\nweapons but he did not feel the least pain and his strength was ever\nrenewed. Hiranyakashipu said\u2014\"O you of vile understanding, refrain from\nglorifying my enemy; I promise you immunity, be not so foolish\".\nPrahl\u0101da replied: \"No fear can overwhelm me since that immortal remover\nof all dangers is present in my mind, the very recollection of whom is\nenough to remove all perils consequent upon birth and human\ninfirmities\". Hiranyakashipu said\u2014\"O serpents, speedily bring this\nvicious lad to destruction with your envenomed fangs\". Par\u0101\u00e7ara\nsaid:\u2014Being thus commanded by him, Kuhaka, Takshaka, Artdhaka and many\nother venomous serpents, bit him in every part of his body. But with his\nmind solely devoted to Krishna he remained in that pleasurable\nrecollection; he could not feel anything although he was bitten by\ndeadliest serpents. The serpents said to the sovereign of the\nDaityas\u2014\"Our fangs are broken; our jewelled crests are shattered; our\nhoods are burning; Our hearts are trembling; but the skin of this body\nis unhurt; O king of Daityas, resort to some other expedient\".\nHiranyakashipu said\u2014\"O Elephants of the spheres, unite your tusks and\nslay this deserter of his own family and the supporter of our enemy;\nsometimes our own descendants bring about our own destruction as the\nfire consumes the wood from which it proceeds\". Par\u0101\u00e7ara said:\u2014The boy\nwas then cast down on the earth being assailed by the tusks of those\nelephants of the spheres as huge as mountain peaks; but he recollecting\nGovinda, thousands of tusks were blunted against his breast: he then\nspoke to his father: \"The tusks of the elephants hard as adamant have\nbeen blunted. This is not on account of any strength of mine but is\nconsequent upon my calling upon Jan\u0101rddana who destroys all dangers and\nsins the sources of all these evils\". Hiranyakashipu said:\u2014\"Away, O ye\nelephants of the spheres. O Asuras, light out fire; O deity of the\nwinds, blow up the fire, and let this perpetrator of endless iniquities\nbe destroyed therein\". Par\u0101\u00e7ara said:\u2014Thereupon commanded by their\nmaster the D\u0101navas piled a huge heap of wood around the son of the king\nof Asuras and then put fire thereto to burn him. Prahl\u0101da said\u2014\"This\nfire, although blown up by the wind, doth not burn me: I behold all\naround me the face of the quarters, cool, and the beds of lotuses\".\nPar\u0101\u00e7ara said:\u2014Thereupon the twice-born ones, the sons of Bhargava, the\nhigh-minded priests skilled in speech and the reciters of Shama Veda,\neulogising him, said to the sovereign of the Daityas,\u2014\"O king, subdue\nthy anger against this lad, thy own begotten son. Even thy ire against\nthe celestials bore fruits. O king, we shall so bring up this boy, that\nhe growing humble shall engage in the destruction of thy enemies. O king\nof daityas, since childishness is the root of all these evils, it\nbehoveth thee to renounce thy ire against this boy. If he according to\nour instructions, does not abandon the cause of Hari we shall then\nconcert infallible measures to bring about his destruction\". Par\u0101\u00e7ara\nsaid Thereupon being thus solicited by the priests the king of Daityas\nhad his son brought out from the flames by the Daityas.\n\nThence-forth residing in the house of the preceptor the boy Prahl\u0101da,\nwhenever he got an opportunity, gave lessons himself to the sons of the\nD\u0101navas. Prahl\u0101da said,\u2014\"O sons of the descendants of Diti, hear from me\nthe supreme truth; do not take my instruction otherwise for there is no\ntouch of covetousness. All creatures are born first, then they attain to\ninfancy and youth and then succeed gradually the inevitable decay; and\nthen they meet with death, O sons of the Daitya chiefs. This myself and\nyou all have witnessed. He who is dead is born again\u2014this cannot be\ngainsaid; the sacred texts warrant it. Birth is consequent upon the\nvirtue and vice of pristine actions. All conditions from conception to\nre-birth are tinged with pain. The simpleton, in his childishness,\nthinks that the alleviation of hunger, thirst, cold and the like is\nidentified with pleasure; but in sooth that is pain; for exercise gives\ndelight to those whose limbs are incapable of motion and suffering\naffords pleasure to those whose understanding is blinded with delusion.\nWhere is this vile body which is a compound of phlegm and other humours\nand where are its beauty, grace, loveliness and other qualities? The\nfoolish wight will take delight even in hell, who is fond of this body\ncomposed of flesh, blood, matter, ordure, urine, membrane, marrow, and\nbones. The agreeableness of fire is produced by cold; of water by\nthirst; of food by hunger; and thus all other things are rendered\nagreeable by their contraries. O children of Daityas, he, who will take\nto a wife will introduce so much of pain into his bosom. The more a man\nwill create dear relations, the more deeply will be implanted the thorns\nof anxiety in his heart. He, who has got large possessions in his house,\nis troubled, wherever he goes, with the anxiety that they may be lost or\nburnt or stolen. Then there is a great pain in being born: the dying are\nafflicted by the tortures of Death and again by the pain of passing into\nthe womb. Fancy, there is not the least pleasure la the embryo state;\nyou must then admit that the world is full of miseries. Verily I speak\nunto you, that in this ocean of the world infested with many miseries\nVishnu is your only stay. Do not consider yourselves as mere boys and\ntherefore ignorant of it for the spirit embodied in your bodies is\neternal. Birth, youth and decay are the properties of the body not of\nthe soul. I am now a child\u2014when I shall be young I shall exert myself\nfor my behoof; I am yet a youth and when I shall grow old I shall work\nfor the benefit of my soul. I am old now\u2014all my senses have failed me\nand I cannot exert myself. What shall I do now, vicious-minded as I am?\nI did not do anything when I was capable of doing it. Thus, men,\nalthough thirsting after knowledge, having their minds distracted by\nvain hopes, do not attain to beatitude. The ignorant, addicted to sport\nin boyhood, to worldly things in youth, find, when they become\nincapable, that old age is come upon them. Therefore let the soul even\nin childhood exert itself for its welfare independent of the conditions\nof infancy, youth or age. This is then what I speak unto you. If you\nthink that it is not true, do you, for my satisfaction, think of Vishnu\nthe liberator from all bondage. What trouble is there in calling him to\nmind? When remembered he bestows prosperity upon people. And if you\nrecollect Him day and night there will be an end of all sins. Let your\nmind be fixed on Him day and night who is present in all beings and you\nshall laugh at every trouble. The whole world is subject to a\ntriple[229] affliction. What wise man would cherish hatred against\nbeings who are all objects of compassion? If others are crowned with\nprosperity and I am incapable of enjoying the same why should I be\nmalignant against those who are more prosperous than myself? I should\nrather be glad for their happiness for the suppression of malice is\nitself a reward. Even those who cherish malice against foes are\nconsidered as objects of pity by the wise, as being overwhelmed with\ndelusion. O Daityas, admitting the distinction between myself and all\nother creatures, I have described to you the various reasons for\nrepressing hate. Hear briefly the duties of those who approach the\nDeity. This whole world is the manifestation of Vishnu who is identified\nwith all beings. The wise therefore do not regard any difference between\nthemselves and all other creatures. Let us therefore renounce the angry\npassions of our race and so exert ourselves that we may obtain that\nperfect beatitude which is beyond the power of the deities of fire, of\nthe sun, of the moon, of wind, of Indra, of the regent of the sea, of\nthe Siddhas of the R\u0101kshasas, of the Daitya-chief, of the serpents, of\nKinnaras, of men, or beasts or human weaknesses and which is\nuninterrupted by various diseases such as fever, eye-disease &c., by\nhatred, malice, passion or desire. The beatitude, which can not be\ndestroyed by others which is pure and eternal, can be enjoyed by him,\nwho fixes his mind on Kesava. Verily I speak unto you, that you shall\nattain no satisfaction through various revolutions of this world. O\nDaityas, regard all creatures with impartiality\u2014this is the adoration of\nthe undecaying (Vishnu). He being propitiated what cannot be\nattained\u2014wealth, pleasure, virtues are things of the little\nsignificance. Do ye resort to the exhaustless tree of true wisdom and\nundoubtedly you shall reap precious fruits therefrom\".\n\nSECTION XVIII.\n\nPar\u0101\u00e7ara said:\u2014Having observed the conduct of Prahl\u0101da, the D\u0101navas, out\nof fear, reported it to the king. Hiranyakashipu sent for his cooks and\nsaid \"O cooks\u2014my vile and wicked son is teaching others his impious\ndoctrines. Do ye slay him without his knowledge by mixing up deadly\npoison with all his viands. Do not hesitate to destroy that wretch\".\nPar\u0101\u00e7ara said:\u2014Thereupon they offered poison to the high-souled Prahl\u0101da\nas they were commanded by his sire. O Maitreya, repeating the name of\nthe imperishable and mixing that poison with his food he ate it up.\nPrahl\u0101da did not suffer any harm either in body or in mind for the very\nname of the endless baffled the power of the poison. Beholding that\ndeadly poison digested by him, they stricken with fear approached the\nking of Daityas and said: \"O king of Daityas, deadliest poison was\noffered by us but it was digested with food by thy son Prahl\u0101da\".\nHiranyakashipu said,\u2014\"Hasten, hasten, O ye priests of the Daityas: do ye\nspeedily perform the rites that will bring about his destruction\".\nPar\u0101\u00e7ara said:\u2014Thereupon the priests approaching Prahl\u0101da and beholding\nhim lowly consoled him and said,\u2014\"Thou hast been born in the family of\nBrahm\u0101 celebrated in the three worlds and thou art the son of\nHiranyakashipu the king of Daityas. Why dost thou depend upon the gods?\nThy father is the refuge of all people:\u2014thou dost also become the same.\nDo thou renounce eulogising the enemy of thy family: know that a father\nis the most venerable of all preceptors\". Prahl\u0101da said\u2014\"O illustrious\nBrahmins, that ye have said is true\u2014the family of Marichi is celebrated\nin the three worlds\u2014this cannot be gainsaid. My father has attained to\nthe foremost place in the world by his actions\u2014I have known this to be\ntrue\u2014there is not the least shadow of untruth. That a father is the most\nvenerable of all preceptors\u2014I do not find the least mistake in this\nassertion. Forsooth, father is a venerable preceptor and is to be\nrespected with all care. Methinks I have not committed any offence in\nthis respect. You have said, 'Why do you seek shelter of the eternal?' I\ndo not know how far this statement is sound and reasonable\". Having said\nthis Prahl\u0101da remained speechless for some time to uphold their dignity.\nAnd again smiling he said: \"'Why do you seek shelter of the eternal,'\nwas it fair for you to accost me thus? What need of the eternal? Most\nadmirable, most worthy of you, O my preceptors. If it does not pain you,\nhear what need there is of the eternal. Virtue, desire, wealth and\nemancipation are the fourfold objects of men. Is it vain to adore him\nwho is the source of these four objects? Why do ye speak in vain?\nMarichi and other ascetics, the Patriarch Daksha and other eminent men\nattained to virtue and others and obtained the enjoyment of their\ndesires. Others, through true wisdom and holy contemplation, have come\nto know his essence, and being freed from the bondage of the world have\nobtained emancipation. The adoration of Hari, attainable by unity, is\nthe root of all wealth, dignity, glory, wisdom, progeny, piety and\nemancipation. O twice-born one, virtue, wealth, desire and final\nemancipation (all) proceed from him (and still you say) what need is of\nthe eternal? What is the use of speaking more, you are all my\npreceptors\u2014speak ye good or evil, limited is my understanding\". The\npriests said\u2014\"O boy thou wert about to be consumed by fire, but we saved\nyou thinking that you would not give vent to such words again. We know\nhow foolish you are. If you, at our words, do not remove this\nhallucination we shall, O vicious-minded one, perform rites for your\ndestruction\". Prahl\u0101da said\u2014\"Who slayeth what living creature\u2014who\npreserveth what living creature? Every one is his own destroyer or\npreserver accordingly as he follows evil or good\". Par\u0101\u00e7ara said:\u2014Being\nthus addressed, the priests of the Daitya-chief were excited with rage,\nand instantly, by virtue of their magical powers, created a female form\nenveloped with fiery flame. That highly dreadful figure, under whose\ntread earth trembled, greatly wroth, struck him instantly on his breast\nwith a dart. That fiery dart reaching speedily the breast of the boy\nfell on the ground broken into hundred pieces. Even a thunder-bolt is\nshattered against the breast of him in whose heart the imperishable Hari\nresides\u2014what to, speak of a dart? The magic, which was directed by the\nvicious priests against the guileless (Prahl\u0101da), then fell upon them\nand slew them all; And beholding them thus consumed by fire the noble\nPrahl\u0101da exclaiming, \"Save, O Krishna, O Eternal\" approached them and\nsaid\u2014\"O thou, spread all over the universe, O thou who art manifest in\nthe universe, O thou the creator of the universe, O Jan\u0101rddana! do thou\nsave these Br\u0101hmanas from the unbearable flame set up by their magical\nincantations. As the omnipresent Vishnu, the preceptor of the world, is\npresent in all creatures, let these priests regain their life. Vishnu\nbeing present everywhere, as I did not consider fire as my enemy let the\npriests be restored to life. I regarded with a friendly attitude all\nthose who came to slay me, those who offered me poison, those who\nkindled fire, the elephants of the skies and serpents by whom I was\nbitten. And I never entertained malice against them; if this be true let\nthe priests of Asuras be restored to life\". Par\u0101\u00e7ara said:\u2014He having\nsaid this they all, touched, rose up unhurt, and spoke to Prahl\u0101da who\nwas humble,\u2014\"O boy, O foremost of all, be thou crowned with a long life,\nundaunted strength and prowess\". O great Muni, having said this, the\npriests repaired to the king of Daityas and related to him every thing.\n\nSECTION XIX.\n\nPar\u0101\u00e7ara said:\u2014When Hiranyakashipu had heard that the magical charms (of\nthe priests) had been baffled he sent for his son and asked him of the\nsecret of his prowess,\u2014\"Prahl\u0101da, thou art gifted with extraordinary\nprowess\u2014is it the result of your self-exercise or the outcome of magical\npowers or thou art, from birth, gifted with it?\"\n\nBeing thus interrogated by his father the Asura boy Prahl\u0101da bowed down\nto his father's feet and said,\u2014\"This not the outcome of magical powers,\nO father\u2014nor is it natural with me; This is trifling to him in whose\nmind resides the undecaying. He who does not cherish malice against\nothers, O father, and regards all like his own self, is not visited by\nany affliction inasmuch as the cause does not exist. He who tortures\nothers in act, thought or speech, sows the seed of numberless miseries.\nI wish no evil to any; neither do nor speak it; I always meditate, in\nme, upon Keshava who is existent in all beings. Why should miseries,\nphysical or mental, or those inflicted by elements, or the gods, affect\nwhose soul is purified? Considering that Hari exists in all beings the\nlearned should assiduously love all creatures\". Par\u0101\u00e7ara said:\u2014Having\nheard this the Daitya-king, seated on the summit of his palace, having\nhis face darkened with ire, said to his attendants.\u2014\"Throw this\nvicious-souled one from this palace which is a hundred yojanas in\nheight, down upon the tops of the mountains, so that his body may be\ncrushed into pieces against the rocks\". Thereupon all these Daityas and\nD\u0101navas hurled that boy down: and he fell down cherishing Hari in his\nmind. And Earth, the upholder of the world, approaching, received him\nfalling who was devoted to Keshava the protector of the world. Thereupon\nbeholding him unhurt and having no bone fractured, Hiranyakashipu said\nto Samvara the foremost of those conversant with charms:\u2014\"We have not\nbeen able to slay this vicious-minded lad; thou art cognisant of various\ncharms: do thou slay him\". Samvara said:\u2014\"Instantly shall I slay him, O\nking of Daityas: do thou behold my power of illusion which can invent\nthousands and myriads of artifices\". Par\u0101\u00e7ara said:\u2014Thereupon that silly\nAsura Samvara, desirous of destroying the boy, practised his magical\ncharms against Prahl\u0101da, looking upon all creatures with an impartial\neye. With a heart tranquil and void of malice even against Samvara, O\nMaitreya, Prahl\u0101da engaged in the meditation of the destroyer of Madhu.\nThereupon to protect him the excellent and flaming discus Sudarshana was\ndespatched by the Great God. Thereupon thousands of Samvara's illusions\nwere baffled by the quick-coursing discus for the protection of that\nboy.\n\nThereupon the Daitya-king spoke to the withering wind saying,\u2014\"Do thou,\nspeedily, at my command, bring this vicious-minded boy to destruction\".\nSaying \"So be it\" the wind immediately penetrated into his body\u2014cold,\ncutting and insufferable, for his destruction. Perceiving that wind had\nentered into his body the Daitya boy again meditated, in his mind, upon\nthe great upholder of the earth. And Jan\u0101rddana, present in his mind,\nwroth, drank up that dreadful wind. And the wind thus met with its own\ndestruction. All the magical charms being thus baffled, the wind being\nthus annihilated, the high-minded Prahl\u0101da again repaired to the abode\nof his preceptor. And the preceptor instructed that boy daily in the\nscience of polity essentially necessary for the administration of the\ngovernment and invented by Usanas for the behoof of kings. When the\npreceptor found him well-versed in all political sciences and humble, he\nthen communicated it to his father, saying,\u2014\"O lord of Daityas, thy son\nPrahl\u0101da has become conversant with the principles of government as laid\ndown by the descendant of Bhrigu\". Thereat Hiranyakashipu said to his\nson,\u2014\"Prahl\u0101da, how should a king conduct himself towards friends or\nfoes and what steps he should take at the three periods (i.e. advance,\nretrogression and peace)? How should he behave towards his ministers,\ncourtiers, the state and household officers, his emissaries, his\nsubjects, those of doubtful allegiance and his open enemies? With whom\nshould he make alliance; with whom enter into war; what sort of fortress\nhe should build; how forest and mountain tribes should be brought down\nto subjection; how internal disturbances should be removed: all this and\nall other things you have read, do thou relate to me: I wish to hear thy\nmind\".\n\nThereupon bowing to the feet of his father, Prahl\u0101da, who had humility\nas his ornament, said, with folded palms to that Daitya-king. \"Forsooth\nI have been instructed in all these by my preceptor and I have learnt\nthem; but I do not approve of all of them. For the subjection of friends\nand foes four expedients have been prescribed by\nall\u2014namely\u2014conciliation, gift, punishment, and sowing dissension. But O\nfather, be not angry, I know neither friends nor enemies. O thou of\nmighty arms where there is nothing to be effected what is the use of\nresorting to the means for effecting it? O father, it is useless to talk\nof friend or foe in Govinda, who is identical with all beings, manifest\nall over the universe, the lord of it and the Great Soul. The Great\nVishnu exists in thee, in me as well as in all other creatures; and then\nwhat is the use of making such distinction as he is friend and he is\nfoe! It is useless therefore to cultivate such tedious and unprofitable\nsciences which contain but false knowledge. It is but proper, O father,\nto engage in the cultivation of the knowledge of self. O father, the\nidea that ignorance is knowledge arises from ignorance only. A boy, O\nlord of Asuras, regards the fire-fly as fire. That is (proper) action\nthat liberates us from the bondage of the world and that is (true)\nknowledge that leads us to the path of emancipation; all other actions\nlead but to weariness and all other knowledge is turned only into\ncleverness of an artist. Considering all this knowledge as useless I\nshall relate to thee respectfully what is really profitable; do thou, O\ngreat king, hear it. Who does not think of a kingdom? Who does not\ndesire for riches? But all these are acquirable by the piety accumulated\nin a pristine birth\u2014so the pious obtain them both. O great king, all men\ndesire to be great\u2014but this greatness is not acquired by exertion, it is\nthe destiny that confers it upon men. O lord, kingdoms are acquired by\nfate, even by the stupid, the ignorant, the cowardly and those who are\nignorant of the science of government. Therefore, he, who longs for\ngreatness, should try to acquire piety. He, who desires for final\nbeatitude, should try to regard all people with an impartial eye. Gods,\nmen, animals, birds, reptiles, all are but diverse manifestations of the\neternal Vishnu and exist in a separate state. By him, who knows this,\nthe whole world, moveable and immoveable, is considered as at one with\nhim\u2014all proceeding alike from Vishnu assuming the universal form. When a\nman obtains this knowledge, the undecaying and eternal Vishnu\u2014the\nremover of all afflictions, is propitiated with him\". Par\u0101\u00e7ara\nsaid:\u2014Having heard this and got up from the excellent seat, in great\nrage, Hiranyakashipu spurned his son on the breast with his foot. And\nburning in ire and wringing his hands as if bent upon destroying the\nwhole universe, he exclaimed: \"Ho Viprachita! Ho R\u0101hu! Ho V\u0101li binding\nthis boy with serpents, do ye throw him unto the deep: delay not or else\nthe Daityas, the D\u0101navas and all other people shall be initiated into\ndoctrines of this stupid and vicious boy. We have prevented him many a\ntime and oft and still he persists in chanting the glories of our foe:\nit is proper to destroy the wicked boy at once\". Par\u0101\u00e7ara\nsaid:\u2014Thereupon obeying the mandate of their master the Daityas speedily\nbound him with ropes and threw him into the water. Thereupon with\nPrahl\u0101da trembled the mighty deep; and being agitated throughout, it\nrose in mighty waves. Beholding the earth about to be submerged by the\ngreat ocean, Hiranyakashipu again said to the Daityas,\u2014\"O ye descendants\nof Diti! Do ye bury this wicked boy in the deep with rocks. Fire did not\nburn him; the weapons did not hurt him; the serpents could not bite him;\nnor the withering blast, poison, and the magical incantations bring\nabout his destruction. He baffled the illusions (of Samvara), fell\nunhurt from the loftiest mountains, foiled the elephants of the skies.\nHe is a wicked boy and his life is a perpetual source of miseries. Let\nhim be buried down with rocks into the deep. If he remains in that wise\nfor a thousand years he may lose his life\". Thereupon the Daityas and\nD\u0101navas, attacking Prahl\u0101da in the mighty deep with rocks, covered\nthousands of yojanas therewith. And lying at the bed of the deep covered\nwith racks, the high-minded Prahl\u0101da, offered thus; with undisturbed\nmind, his praise to the undecaying:\u2014\"Salutation unto thee, O\nPundarik\u0101sha, salutation unto thee, O thou excellent Puhusha! Salutation\nunto thee, O thou the soul of all worlds! Salutation unto thee, O thou\nthe wielder of sharp discus! Salutation unto the best of Br\u0101hmanas! to\nthe friend of Br\u0101hmanas and of kine! to Krishna, the benefactor of the\nworld and salutation to Govinda! Salutation to him, who as Brahm\u0101\ncreates the universe and who, being existent all over, preserves it.\nSalutation to thee, who dost at the end of Kalpa assume the form of\nRudra, and who art tri-form. Thou art, Achyuta, the cause of gods,\nYakhas, Asuras, Siddhas, serpents, choristers, dancers, goblins, demons,\nmen, beasts, birds, insects, reptiles, plants, and stones, earth, fire,\nwater, sky, wind, sound, touch, taste, colour, flavour, mind, intellect,\nsoul, time, and the properties of nature; and these are all\nmanifestations of thine. Thou art knowledge and ignorance, thou art\ntruth and untruth; thou art poison and nectar; thou art the performance\nand continuance of acts and thou art the actions laid down in the Vedas.\nThou art the enjoyer of the fruits of all actions and the means for\neffecting them. Thou, Vishnu, who art all, art the fruit of all acts of\npiety. Thou art in me, in others and spread all over the vast universe.\nThy universal manifestation indicates might and goodness. O lord. The\nascetics meditate upon thee, the priests offer sacrifice to thee. Thou,\nidentical with progenitors and celestials, receivest burnt-offerings and\noblations. The universe is a huge manifestation of thine; the world is\nlesser than that, O lord; and lesser than that are all the subtile\nelements and elementary being and thy subtlest form is the subtile\nprinciple within them that is called soul. Thou hast in thee a supreme\nsoul, better than this soul and beyond the perception of all subtile\nelements and which cannot be conceived. Glory be to that Purusottam form\nof thine. And salutation be to that imperishable form of thine, O lord\nof gods, which is the soul of all creatures, another manifestation of\nthy might and which is the refuge of all qualities. I bow unto that\nsupreme goddess who is beyond the perception of senses, the description\nof the tongue and mind and who is to be distinguished only by the wisdom\nof the truly wise. Salutation unto the Great God V\u0101sudeva, who is not\nseparate from any thing and at the same time separate from all.\nSalutation again and again to that Great Spirit who has neither name nor\nform and whose existence can only be perceived. Salutation unto that\nGreat Spirit, whose incarnate forms on earth the deities adore, being\nunable to behold his true form. Salutation unto that Great God Vishnu,\nthe witness of all, who being present in all minds, beholds the good and\nevil of all. Salutation unto that Vishnu, from whom this world is not\ndistinct. May He, who is the object of the world's meditation, its\nbeginning, and who is undecaying, be propitiated with me. May that Hari\nhave compassion upon me, who is the stay of all, in whom the universe is\nwarped and woven and who is imperishable and undecaying. Salutation\nagain and again unto Vishnu, in whom all things exist, from whom all\nthings proceed and who is the supporter of all. Salutation to him who\nalso am I, and who is everywhere and through whom all things are from\nme. I am all things and all things are from me who am eternal. I am\nundecaying eternal, the asylum of the supreme spirit. Brahm\u0101 is my\nappellation that is at the beginning and end of all things\".\n\nSECTION XX.\n\nPar\u0101\u00e7ara said:\u2014O twice-born! Thus meditating upon Vishnu as identical\nwith himself he attained to that unification, which is desired by all\nand regarded him as the undecaying divinity. He forgot his individuality\nand was not conscious of anything. And he thought that he himself was\nthe endless, undecaying supreme soul. And on account of this efficient\nnotion of identity, the undecaying Vishnu, whose essence is wisdom,\nappeared in his mind which was wholly purified from sin. When the Asura\nPrahl\u0101da had become identified with Vishnu by virtue of contemplation\nall the bonds were at once severed, as soon as he shook. The mighty deep\nrose up in waves and the monsters therein were terrified. And the earth\ntrembled with all her mountains and forests. And throwing aside the pile\nof rocks that were placed by the Daityas on his breast, the high-minded\nPrahl\u0101da came out of waters. And beholding the outer world, earth and\nheaven, he remembered who he was and knew himself to be Prahl\u0101da. And\nagain the wise boy, with his mind solely devoted to him and controlling\nhis mind and speech, sang the glory of that excellent Purusha who is\nwithout beginning: Prahl\u0101da said,\u2014\"Salutation unto thee who art the true\nwisdom, who art subtile and substantial, mutable and immutable,\nperceptible and unperceptible, who art with form and without it,\nindescribable and describable. Thou art the asylum of all attributes;\nthou art without qualities and with them; thou art with shape and\nwithout it; thou art minute and vast; visible and invisible; thou art\nhideousness and beauty; O undecaying Hari! thou art wisdom and\nignorance. Thou art cause and effect; existence and non-existence; thou\ndost comprise all that is good and evil; thou art the substance of all\nperishable and imperishable elements and the refuge of all undeveloped\nrudiments. Salutation unto thee who art both one and many, V\u0101sudeva and\nthe first cause of all. Salutation unto that excellent Purusha, who is\nboth large and small, manifest and hidden, who is present in all beings\nand not, and from whom proceeds the universe although distinct from\nuniversal cause\". Par\u0101\u00e7ara said:\u2014While with his mind thus devoted to\nVishnu Prahl\u0101da chanted his praises; the Great Hari, clad in yellow\nsuddenly appeared before him. Beholding him, he respectfully rose and\nwith hesitating speech exclaimed repeatedly \"Glory unto Vishnu\" and\nsaid,\u2014\"O thou who removest the affliction of thy followers, O Keshava,\ndo thou be propitious unto me. Do thou again purify me, O eternal god,\nwith thy sight\". The Deity replied,\u2014\"I am propitiated with thee for thy\nunshaken devotion unto me. Ask of me, Prahl\u0101da, whatever thou wishest\".\nPrahl\u0101da said,\u2014\"My faith in thee may never suffer decrease in all the\nthousand births through which I may be doomed to pass. May my devotion\nunto thee be as firm as the attachment cherished by the ignorant people\ntowards all worldly objects\". The Deity replied,\u2014\"Thou hast already\ndevotion unto me\u2014and it shall ever be the same; but do thou beg of me a\nboon, O Prahl\u0101da, whatever thou wishest\". Prahl\u0101da said,\u2014\"My father has\ntreated me malignantly for proclaiming thy praises. O lord, do thou\nremove the sin he hath thus committed. He assailed me with weapons\u2014he\nhad me thrown into fire, bitten by the serpents, had poison mixed up\nwith my viands, had me cast into the deep in bonds, and buried down with\nrocks and many other ills he had wrought against me out of malice for\nbeing devoted unto thee. May my father, O lord, by thy mercy, be\nspeedily relieved of the sin he hath thus committed\". The Deity\nreplied,\u2014\"Prahl\u0101da, all this shall be accomplished by my mercy. I wish\nto confer upon thee another boon, O son of Asura, do thou beg it\".\nPrahl\u0101da said,\u2014\"All my desires, O lord, have been fulfilled by the boon\nthou hast conferred upon me, that my faith in thee may never suffer\ndecrease. What to speak of wealth, virtue or desire, even emancipation\nis in his hands who has firm devotion in thee, the root of the universal\nworld\". The Deity said,\u2014\"As unshaken is thy devotion unto me thou shalt\nby my mercy obtain final emancipation from existence\". Par\u0101\u00e7ara\nsaid:\u2014Having said this Vishnu disappeared from his sight, O Maitreya and\nPrahl\u0101da again went to his father and bowed down before him. Having\nsmelt his forehead, embraced him and shed tears, the father said, \"Dost\nthou live my child?\" The Great Asura treated him with kindness and\nrepented for his past actions. And Prahl\u0101da, conversant with piety,\nattended diligently upon his father and preceptor. After his father had\nbeen slain by Vishnu in the form of the man-lion, he became, O Maitreya,\nthe sovereign of the Daityas. And obtaining the splendours of royalty on\naccount of piety, he came by immense wealth and was blessed, with a\nnumerous progeny. At the expiration of the regal power and freed from\nthe consequences of moral merit or demerit, he obtained, by virtue of\nhis meditation of the deity final emancipation from future births. So\npowerful was the wise Daitya Prahl\u0101da devoted to Vishnu, O Maitreya,\nabout whom you asked me. Whoever listens to the story of Prahl\u0101da, is\nspeedily freed from all sins. Forsooth a man is released from the\niniquities he commits day and night by once hearing or reading the\nhistory of Prahl\u0101da. The reading of this history, on the day of\nfull-moon, of new-moon or in the eighth and twelfth days of the lunar\nhalf month, shall offer fruit tantamount to the gift of a cow, O twice\nborn one. As Hari protected Prahl\u0101da in all his calamities so he shall\nprotect him who constantly listens to his history.\n\nSECTION XXI.\n\nPar\u0101\u00e7ara said:\u2014The sons of Sanglhada were Ayushman Sivi and Vashkala.\nThe son of Prahl\u0101da was named Virochana, whose son was Vali who had a\nhundred sons of whom V\u0101na was the eldest, O great Muni.\n\nAll the sons of Hiranyaksha were also gifted with great\nprowess\u2014Jharjhara, Sakuni, Bhutasant\u0101pana, Mah\u0101n\u0101bha, Mah\u0101b\u0101hu and\nK\u0101lan\u0101bhan.[230]\n\nDahu had many sons\u2014Dwimurddha, Sankara, Ayomukha, Sankusiras, Kapila,\nSamvara, Ekachakra, Mah\u0101b\u0101hu, the mighty T\u0101raka, Swarbh\u0101nu,\nVrishaparvan, Pulomon and the mighty Viprachiti: these were the powerful\nand renowned sons Danu.\n\nSwarbhanu had a daughter named Prabh\u0101 and Sarmisth\u0101 was the daughter of\nVrishaparvan who had two other daughters named Upad\u0101navi and Hayasir\u0101.\n\nThe two daughters of Vaiswanara were named Pulom\u0101 and K\u0101lik\u0101 who were\nboth married to Kasyapa and bore him sixty thousand celebrated D\u0101navas\ncalled Paulomas and K\u0101lakanjas, who were mighty, dreadful and cruel.\n\nViprachiti begot on Sinhik\u0101 several sons named\u2014Vyansa, Salya the strong,\nNabha the powerful, V\u0101t\u0101pi, Namuchi, Hwala, Khasrima, Anjaka, Naraka,\nK\u0101lan\u0101bha, the Valiant, Swarbh\u0101nu and the mighty Vaktrayodhi. These were\nthe most eminent D\u0101navas who multiplied the race of Danu. Their children\nand grand children were by hundreds and thousands.\n\nIn the family of the Daitya Prahl\u0101da, the Niv\u0101ta Kavachas were born, who\nwere greatly purified by rigid austerities.\n\nSix daughters, gifted with great energy, were born to T\u0101mra\u2014named Suki,\nSyeni, Bh\u0101si, Sugrivi, Suchi, and Gridhrik\u0101. Suki gave birth to parrots,\nowls, and crows, Syeni to hawks, Bh\u0101si to kites; Gridhrika to vultures,\nSuchi to water-fowl; Sugrivi to horses, camels and asses. These were the\noffsprings of T\u0101mra.\n\nV\u0101nati had two well-known sons, named Garuda and Varuna; the former also\ncalled Superna was the lord of the feathered tribes and the dreadful\nenemy of the serpents.\n\nThe offsprings of Suras\u0101 were a thousand powerful many-headed serpents\ncoursing the welkin.\n\nKadru had also a thousand powerful sons of unmitigated prowess\u2014all\nsubject to Garuda and many-headed. The most celebrated amongst them\nwere, Sesha, V\u0101suki, Takshaka, Sankha, Sweta, Mah\u0101padma, Kumbala,\nAswatara, Elapatra, N\u0101ga, Karkkota, Dhananyaya, and many other deadly\nand poisonous serpents.\n\nKrodas gave birth to highly powerful monsters and Suravi gave birth to\ncows and buffaloes. Ir\u0101 was the mother of trees and creeping plants and\nshrubs and every kind of grass: Kh\u0101sa of the R\u0101kshasas and Yakshas: Muni\nof Apsaras and Aristha of the celebrated Gandharvas.\n\nThese were the offsprings of Kasyapa whether moveable or stationary;\ntheir children and grand children multiplied by hundreds and thousands.\nSuch was the creation, O Brahmana, in the Swarochisa (or the second)\nManwantara. In the present or Viavaswata Manwantara Brahm\u0101 being engaged\nin sacrifices undertaken by Varuna I shall describe to you the manner in\nwhich the progeny multiplied. The great Patriarch begot as his sons the\nseven Rishis, who were in the days of yore, engendered by his mind.\n\nO best of ascetics, when there was a quarrel amongst the Gandharvas,\nserpents, D\u0101navas and gods, Diti, having lost all her children,\npropitiated Kasyapa, Being perfectly adored by her, Kasyapa, the\nforemost of the ascetics, promised her a boon and Diti prayed for it in\nthe shape of a valiant son capable of destroying Indra, O excellent\nMuni, he granted his spouse that boon. And having granted her that boon\nKasyapa said\u2014\"You shall give birth to a son who shall destroy Sakra, if\nwith pious thoughts and a pure body, you carry the babe in your womb for\na hundred years\". Having said this the ascetic Kasyapa remained with her\nand she conceived being perfectly pure. Knowing that this conception was\nfor his own destruction, Indra the lord of immortals, came to her and\nattended upon her with humility. And the slayer of P\u0101ka wanted there to\nthwart her intention. At last in the last year of the century he found\nout an opportunity. Diti, without washing her feet, went to bed. And\nwhen she was asleep the wielder of the thunder-bolt entered into her\nwomb and severed the embryo into seven pieces.\n\nThe child, thus severed, cried out bitterly in the womb but Sakra again\nand again said \"Do not cry\". The embryo was thus cut into seven\nportions, and Indra, wroth again, cut each portion into seven pieces\nwith his thunder-bolt. From these originated the swift-coursing deities\ncalled Maruts (winds.) They got this name from the words with which\nIndra had addressed the embryo (Ma\u2014rooda\u2014do not cry) and became\nforty-nine divinities, the assistants of the wielder of the thunder\nbolt.\n\nSECTION XXII.\n\nPar\u0101\u00e7ara said:\u2014When Pritha was installed on the throne by the great\nRishis the great Patriarch by and by conferred kingdoms upon other\nkings. He bestowed upon the moon the sovereignty of stars, planets,\ntwice-born ones, grass, creeping plants sacrifices and penances.\nVaisravana was made king over kings, and Varuna was made lord of waters.\nVishnu was made the king of Adityas and P\u0101vaka of Vasus. Daksha was made\nthe lord of Patriarchs and V\u0101sava of Maruts. And he conferred the\nsovereignty \u00aef Daityas and D\u0101navas upon Pr\u0101hlada. And Yama, the king of\njustice, was made the king of the manes (Pitris). Air\u0101vata was made the\nking of many elephants, Garuda of birds, V\u0101sava of the celestials.\nUchaisravas was made the king of horses and Vrishabba of kine. Shesha\nbecame the king of serpents, the lion, the monarch of the beasts and the\nholy fig-tree the king of the trees. Having thus divided the kingdom the\ngreat Patriarch Brahm\u0101 appointed divinities to protect the different\nquarters: he made Sudhanwan, the son of the patriarch Viraja, the\nprotector of the east; Sankhapada the son of the patriarch Kardama, of\nthe south; the immortal Ketumat, the son of Rajas, protector of the west\nand Hiranyaroman the son of the patriarch Parjanya, protector of the\nnorth. By these the whole earth, with its even islands and cities, was\nrighteously governed, each confining himself to his own limit.\n\nAll these and others appointed to govern the creation are but persons of\nthe Great Vishnu, O foremost of Munis, All the kings who have been and\nwho shall be, O foremost of twice-born ones, are the portions of Vishnu.\nThe lords of celestials, the kings of the Daityas, the sovereigns of the\nD\u0101navas, the rulers of the demons, the kings of the beasts, birds, men,\nserpents, Nagas, the best of trees, of mountains, of planets\u2014those that\nwere, those that are, and those that shall be, are but portions of\nVishnu who is identical with the universe. None else is capable of\nprotecting the world, but Hari, the lord of all. O greatly wise ascetic,\nthe essence of the universal creation exists in him and none else. The\neternal Vishnu invested respectively with the qualities of foulness,\ngoodness, and darkness, creates the universe, preserves it and destroys\nit. By a four-fold manifestation of himself he creates the world and in\nthe same way preserves and destroys it. In one manifestation as Brahm\u0101,\nthe invisible (Vishnu) assumes a visible shape; in his second\nmanifestation, he appears as the patriarch Marichi and others; K\u0101la is\nthe third manifestation and all other beings constitute his fourth\nmanifestation. Thus he becomes four-fold in his creation invested with\nthe quality of goodness. The Deity in one portion as Vishnu, preserves\nthe creation; in his second portion he assumes the shape of Manu and\nothers; in his third portion he assumes the shape of time, and in his\nfourth portion he assumes the shape of all beings. And thus invested\nwith the quality of goodness, the excellent Purusha preserves the\nuniverse. And invested with the quality of darkness at the end of\ncreation the un-born Deity, in one portion, assumes the form of Rudra.\nIn another portion he assumes the shape of fire\u2014in another he assumes\nthe shape of time, and in his fourth portion he assumes the shape of all\nbeings. And thus in his four-fold form he is the destroyer of the\nuniverse. This is the four-fold division of the Deity, O Brahman, at all\nseasons.\n\nBrahm\u0101, Daksha, time and all beings, are the energies of the Great Hari,\nwhich are the causes of creation. Vishnu, Manu, time and all beings are\nenergies, O twice-born one, of Vishnu, which are the causes of\npreservation. Rudra, Antaka, time and all other creatures are the\nenergies of Jan\u0101rddana that are intended for universal dissolution. In\nthe beginning of the creation, till the hour of dissolution, Brahm\u0101, the\npatriarchs and all other animals, are engaged with the work of creation.\nAt first Brahm\u0101 created the universe, then Marichi and others were\nengaged in multiplying the race and then the other animals multiply it\nevery moment. O twice born one, Brahm\u0101 cannot create the universe unless\nthe proper time comes, and Marichi and other patriarchs as well as other\nanimals, independent of time, cannot help the creation. Thus at the time\nof creation as well as that of dissolution the four-fold divisions of\nthe Great Deity are equally essential, O Maitreya. Whatever is generated\nby any living being, O twice-born one\u2014the agent is considered as a\nportion of Hari. And whatever destroys any living being, moveable or\nimmoveable, is considered as the destroying portion of Jan\u0101rddana as\nRudra. In this wise Jan\u0101rddana is the creator, preserver and destroyer\nof the universe. And assuming three qualities he is three-fold\u2014in\ncreation, preservation and destruction\u2014but his true form is void of\nthese qualities. And the four-fold manifestation of the Deity comprises\ntrue wisdom, pervades the universe, and does not admit of any\nsimilitude. Maitreya said:\u2014\"Describe to me, in sooth, O Muni, how could\nthe supreme condition of the Deity admit of four varieties?\" Par\u0101\u00e7ara\nsaid:\u2014O Maitreya, that which is called the cause of a thing is the means\nof accomplishing it; and what is the desire of the soul to accomplish is\nthe thing accomplished. The suspension of breath and the like\noperations, of the Yogi who is intent upon obtaining final emancipation,\nare his means and the end is the supreme Brahma from whom he does not\nreturn to the world. O Muni, the means, adopted for liberation by the\nascetic, is the discriminative knowledge and this is the first variety\nof the condition of Brahma, O great Muni, the second portion is the\nknowledge that is to be obtained by the ascetics for liberation from\nsuffering. By the third sort, they arrive at the knowledge of the\nidentity of the end and the means and the rejection of the idea of\nduality. The last sort is the removal of whatever differences may have\nbeen formed regarding the three first varieties of knowledge and the\nnecessary contemplation of the true essence of soul. The highest\ncondition of Vishnu, who is identical with wisdom, is the knowledge of\nthe truth. This knowledge requires no exercise, is not to be taught, is\nspread all over, admits of no comparison with anything, which does not\nrequire any other thing to explain it, which is itself existent and docs\nnot require any explanation, which is calm, fearless and pure, which is\nnot the subject of reasoning and does not require any support. And this\nknowledge is the excellent condition of Vishnu. O twice-born one, these\nascetics, who, by the destruction of ignorance, emerge themselves in\nthis knowledge of Brahma, lose the semenial property and do not\ngerminate in the field of worldly existence.[231] That which is the\nexcellent condition of Vishnu is pure, eternal, universal, undecaying\nand uniform. And the ascetic who obtains this supreme condition of\nBrahma is not required to be born again, for he is freed from the\ndistinction of virtue and vice and suffering.\n\nThere are two states of Brahma\u2014one with shape and the other without\nit\u2014one perishable and the other imperishable. These two states are\nmanifest everywhere. As the blaze of fire, at one place, spreads light\nand heat all around so this vast universe is nothing but the\nmanifestation of the energy of the undecaying and eternal Brahma. And as\nthe light and heat are stronger or feebler proportionate to the distance\nof the spot, so the energy of Brahma is more or less manifest in beings\nas they are more or less remote from him. O Br\u0101hman, Brahma, Vishnu and\nSiva are the most powerful energies of Brahma: next to them, O Maitreya,\nare the inferior celestials\u2014next to them are the patriarch Daksha and\nothers\u2014next to them, men, beasts, birds and serpents and then the trees\nand plants each growing feebler proportionate to their distance from the\nSupreme God. In this way, the world, although eternal and\nindestructable, appears and disappears as if being subject to birth and\ndeath.\n\nThe all-powerful Vishnu is but the manifestation of Brahma. He being\ninvested with form, the Yogis worship him at the very commencement. And\nthe great ascetics, with their minds unagitated, in whose minds exists\ngreat spirit of devotion with the object to be meditated upon and along\nwith the means for effecting it, endeavour to bring about mystic union\nwith him. O great Muni, Hari is the most powerful of all the energies of\nBrahma, because he is the most immediate. And he is an embodiment of\nBrahma because he is composed entirely of his essence. In him the whole\nuniverse is interwoven\u2014from him and in him is the universe, O Muni.\nVishnu, the lord of the universe containing all that is destructable and\nindestructable, holds the creation material and spiritual with his\nornaments and weapons.\n\nMaitreya said:\u2014\"Do thou relate to me how does the great God Vishnu hold\nthe universe with his ornaments and weapons\".\n\nPar\u0101\u00e7ara said:\u2014Having bowed down unto the mighty and indescribable\nVishnu I shall relate to you what was formerly described by Vasishtha,\nThe Great Hari holds the pure soul of the world uncontaminated and\ndivested of qualities like the Kaustava gem. The undecaying holds\nPakriti as Srivatsa mark and intellect exists in M\u0101dhava in the shape of\nhis mace. The lord holds the two-folded divisions of egotism namely into\nelements and organs of sense in the shape of his conch-shell and bow. He\nholds in his hand, in the shape of discus, mind which is the strength of\nall and excels wind in its flight. The necklace, of the holder of mace,\nnamely Vaijayenti, contains five precious gems (pearl, ruby, emerald,\nsapphire and diamond) being the emblems of the five elemental rudiments.\nJan\u0101rddana holds the faculties of action and perception in the shape of\nnumerous shafts. The holy wisdom is the bright sword of Achyuta\nconcealed sometimes in the scabbard of ignorance. In this wise, O\nMaitreya, Hrishikesha is the refuge of soul, nature, intellect, egotism,\nthe elements, the senses, mind, ignorance and wisdom. And although Hari\nis without any shape, yet, he, for the behoof of mankind, in his\ndillusive form, embodies the elements of the world as his weapons and\nornaments. Then the lotus-eyed deity, the lord of the universe, holds\nthe nature and the universes. O Maitreya, true wisdom, ignorance, all\nthat is transient, all that is everlasting, exist in the slayer of\nMadhu, the lord of all creatures. The time with its division of seconds,\nminutes, days, months, seasons, and years, is but the manifestation of\nthe Great Hari. O Great Muni, the seven worlds, the earth the sky, the\nheaven, the world of Patriarchs, of sages, of saints, of truth are but\ndiverse manifestations of his. His form is the whole universe; he is\nfirst born before all the first-born. He is the refuge of ail being; he\nis himself self-sustained; his various forms are celestials, men and\nanimals. Therefore he is the supreme lord of all; eternal; he has a\nvisible shape and is without it He is known in the Vedanta as the Rich,\nYajush, S\u0101ma and Atharva Vedas, history and sacred science. The Vedas\nwith their manifold divisions, the institutes of Manu and the writings\nof other law-givers, sacred lores and their translations, poems and all\nthat is said or sung are bodily forms of that Great Vishnu in the shape\nof sound. All kinds of things with or without form\u2014here or elsewhere are\nthe body of Vishnu. I am Hari; all this is Jan\u0101rddana, cause and effect\nproceed from none else but him. He, who is cognizant of these truths,\nshall never be subject to the afflictions of worldly existence.\n\nThus, O twice-born one, the first portion of the Pur\u0101na, has been\nrelated to you, hearing which one may be freed from sins. The man, who\nhears this, obtains the fruit of bathing in the Pushkara lake[232] for\ntwelve years in the month of Kartik. O Muni, the celestials confer upon\nhim, who hears this Pur\u0101na, the dignity of a divine sage, of a\npatriarch, or of a spirit of a heaven.\n\nTHE END OF PART I.\n\nPART II.\n\nSECTION I.\n\nMaitreya said:\u2014\"O venerable Sir, O preceptor, you have fully described\nunto me all that I asked you regarding the creation of the universe. But\nthere is a portion of this subject, O foremost of ascetics, which I\ndesire to hear again. Pryavrata and Uttanapada were the two sons of\nSwayambhuva Manu and you related to me the story of Dhruva, the son of\nUttanapada. But, O twice-born one, you did not mention the progeny of\nPryavrata and I wish to hear from you an account of his family\".\nPar\u0101\u00e7ara said:\u2014Prayvrata married Kanya,[233] the daughter of Kardama,\nand had by her two daughters named Samrat and Kukshi and ten sons, wise,\nvaliant, humble, obedient to their father; named Agnidhra, Agniv\u0101hu,\nVapushmat, Dyutimat, Medha, Bhabya, Saval\u0101, Putra. And the tenth of them\nwas Jyotishman; and the significance of this name was made good by him.\nAll the sons of Pryavrata were celebrated for strength and prowess. Of\nthese three, Medha, Agniv\u0101hu and Putra, were given up to religious\ndevotion. And those high-souled ones remembering the actions of their\npristine births, did not wish for kingdom. And they diligently and in\ndue time practised the rites of austerities, wholly disinterested and\nexpecting no reward. O Maitreya, O foremost of Munis, Pryavrata\nconferred the seven islands upon his seven illustrious sons. The father\nconferred upon Agnidhra the sovereignty of Jamvudwipa; to Medhathiti he\ngave Plakshadwipa: he made Vapushmat the sovereign over the Dwipa of\nSalmali: and appointed Jyotishmat, king of Kusadwipa: he made Dutimat\nthe king of Kraunchdwipa, Bhabya the king of Sakadwipa and Savala the\nsovereign of the Dwipa of Pushkara.\n\nO foremost of Munis, Agnidhra, the king of Jamvudwipa had nine sons, all\nequal to the patriarchs in prowess.\u2014N\u0101bhi, Kimpurasha, Harwarsha,\nIl\u0101vrita, Ramya, Hiranvat, Kuru, Bhadraswa and Ketumala, who was a\nprince ever devoted to the practice of piety.\n\nHear next, O Brahman, from me how he divided Jamvudwipa amongst his\nsons. He conferred on Nabhi the country called Hima, south of Himav\u0101n or\nsnowy mountains. And he gave to Kimpurusha the country of Himakuta and\nto Harivarsha the country of Nishada. And he bestowed upon Il\u0101vrita the\ncountry in the centre of which mount Meru is situated. And he conferred\nupon Kamya the countries lying between it and the Nila mountain. He gave\nto Hiravat the country lying to the north of it. He gave to Kuru the\ncountry bounded by Sringavar. He gave to Bhadraswa the countries situate\non the east of Meru and he gave to Ketumala Gandhamadana which was\nsituate on the west of it. Thus that lord of men, conferred the various\nportions of his kingdom, upon his sons. And having installed his sons as\nkings of diverse regions that lord of earth retired to the holy place of\npilgrimage Salagrama and engaged in penance, O Maitreya.\n\nO great Muni, the eight countries, Kintpurusha and others are places of\nperfect enjoyment and spontaneous happiness. In those countries there is\nno viccissitude of circumstances, no fear of decrepitude or death, no\ndistinction of virtue and vice, better or worse. Nor in these eight\ncountries are to be seen the effects wrought by the cycle of ages.\n\nThe high-souled Nabhi, who had obtained the country of Nimahwa as his\nkingdom, had by his queen Meru, the highly effulgent son Rishabha; and\nwho had again a hundred sons, the eldest of whom was Bharata. Having\nruled over the kingdom piously and performed many sacrifices the\nillustrious Rishabha installed his eldest son Bharata as the lord of the\nearth and went to the hermitage of Pulastya, being bent upon practising\nreligious penance according to the prescribed rites of an anchoret. He\npractised religious austerities duly until he was so reduced as to be\nbut a collection of skin and fibres. Thereupon putting a pebble in his\nmouth he went naked to the great road. And from then the country was\nhanded over to Bharata by his father on retiring to woods and it was\ncalled Bh\u0101rata.\n\nBharata had a highly pious son named Sumati. Having ruled the kingdom\nfor some time, the king Bharata, who was fond of sacrifices, conferred\nit upon his son and invested him with all royal splendours. O Muni,\nhaving engaged in austere practices, he renounced his life at the holy\nplace of Salagrama. He was again born in a distinguished family of\nascetics, which I shall describe to you later on.\n\nFrom the illustrious Sumati was born Indradyumna: his son was Pratihara,\nwho had an illustrious son named Pratihartta; his son was Bhava who\nbegot Udgitha, who begot Prastara, whose son was Prithu. Prithu's son\nwas Nakta, whose son was Gaya, whose son was Nara, whose son was Virat.\nVirat's son was the brave Dhimat who begot Maharta, whose son was\nManasyu, whose son was Twashtri, whose son was Viraja, whose son was\nRaja, whose son was Satyjit, who had a hundred sons, of whom\nViswagyotish was the eldest. Under the rule of these princes\nBharatvarsha was divided into nine parts and their progeny successively\nruled the country for seventy-one cycles.\n\nO Muni, this was the progeny of Swayambhava Manu, by whom the earth was\npeopled, who was the lord of the first Manwantara in the Kalpa of\nVaraha.\n\nSECTION II.\n\nMaitreya said:\u2014\"O Br\u0101hmana, you have related to me the progeny of\nSwayartbhuva. I wish to hear from you an account of the earth. It\nbehoveth thee, O Muni to relate to how many oceans there are, how many\nislands, how many kingdoms, how many mountains, forests, rivers, cities\nof the gods's; its size, its contents, its nature and its form\".\nPar\u0101\u00e7ara said:\u2014Do thou hear from me, O Maitreya, a brief account: I\ncannot give you a detailed account even in a century.\n\nO twice-born one, the earth consists of seven islands namely Jambu,\nPlaksha, S\u0101lmali, Kusa, Krauncha, Saku and Puskara: and they are\nseverally girt by seven great seas: the sea of salt water (Lavana), of\nsugar-cane juice (Ikshu), of wine (Sura) of clarified butter (Sarpi), of\ncurds (Dadhi), of milk (Dugdha) and of fresh water (Jala).\n\nJambudwipa is situated in the centre of all these and in the centre of\nthat island is situate the golden mount Meru, which is eighty-four\nthousand yojanas in height and sixteen thousand deep into the earth. The\ndiameter, at its top, is thirty-two thousand yojanas and at the base\nsixteen thousand. And this mountain is like the seed-cup of the lotus of\nthe earth.\n\nOn the south Sumeru are the mountains Himavat, Hemakuta and Nishadha and\non its north are the boundary mountains Neela, Sweta and Sringhee. The\ntwo mountain ranges situate in the centre are a hundred thousand yojanas\nin extent. And others are ten thousand yojanas lesser in extent. They\nare two thousand yojanas in height and breadth.\n\nO twice-born one, the first country on the south of Sumeru is Bh\u0101rata,\nthen Kimpurusha and then Harivarsha. North of Meru is Ramyaka, next to\nthat is Hiranmaya and beyond the latter is Uttarakuru following the same\ndirection as Bhirata. And each of these Varshas, O foremost of the\ntwice-born ones, is extended over a nine thousand yojanas. Il\u0101brita is\nalso of the same size and the golden mount Meru is situate in the\ncentre, and the country extends nine thousand yojanas in each direction\nfrom the four sides of the mountain. For fortifying the mount Meru four\nmountains were created as buttresses, each ten thousand yojanas in\nelevation. The one situate on the east is called Mandara, the one on the\nsouth is called Gandham\u0101dana, that on the west is called Vipula and that\non the south Suparswa. And on each of these stands severally a Kadamba\ntree, a J\u0101mbu tree, a Pipal and a Vata. And all these trees were eleven\nthousand yojanas in height, standing as if like the banners of the\nmountains. O great Muni, because a J\u0101mbu-tree stands on that mountain\nthat insular continent is called J\u0101mbu-dwipa. And that tree produces\nJ\u0101mbu-fruits like so many huge elephants. And those huge fruits are\ncrushed into pieces as soon as they fall on the mountain. And out of the\njuice of those fruits has come out the river J\u0101mbu. And the inhabitants,\nwho drink the water of that river, do not experience perspiration, bad\nsmell and are not subject to infirmities of age and organic decay. The\nsoil, on the banks of that river, receiving the juice of these fruits\nand dried up by pleasant breeze, is turned into gold called J\u0101mbunada\nout of which the ornament of the Siddhas are made. Vadraswa is situate\non the east of Meru and Ketumdl\u0101 on the west. And in the middle of these\ntwo Varshas, O foremost of Munis, is situate Il\u0101brita, oh the east is\nthe Chaitrarath forest on the south Gandham\u0101dana, on the west Baibhraju\nand on the north the forest called Nandana. On the four sides of Meru\nthere are four tanks the water of which is partaken of by the celestials\nnamely Atunoda, Mahabhadra, Sitoda and Manasa. There are some mountain\nranges like the filaments from the root of a lotus on the coast of\nMeru\u2014namely Sit\u0101nta Mukunda, Kur\u0101ri, M\u0101layav\u0101n and Vaikanta.\n\nAnd on the south Trikuta, Sisir\u0101, Patanga, Ruchaka and Nishadha, on the\nwest Sikhivasasi Vaidurya, Kapila, Gandhamidana and J\u0101rudho, and on the\nnorth Sankhakuta, Rishabha, N\u0101ga, Hansa and K\u0101lanjara. These and others\nextend from the heart of the Meru.\n\nOn the top of mount Meru, O Maitreya, there is a vast city, named after\nBrahm\u0101, extending for fourteen thousand yojanas, and celebrated in the\nregion of the celestials. And around it in the various quarters and\nintermediate quarters are situate the magnificent cities of Indra and\nother deities presiding over various quarters. Originating from the foot\nof Vishnu, and watering the region of the moon, the Ganges falls from\nthe heaven into the city of Brahm\u0101. Falling there she has divided\nherself into four branches namely Sit\u0101, Alakakand\u0101, Chakshu and Vadr\u0101.\nTaking her course towards the east and going from one mountain to\nanother, in the welkin Sit\u0101, watering Vadrawshwa has fallen into the\nocean. The Alakakand\u0101 flows southwards to the country of Bh\u0101rata and\ndividing herself into seven branches on the way, falls into the ocean, O\ngreat Muni. And Chakshu crossing over all the western mountains and\npassing through the country of Ketum\u0101la falls into the ocean. And Vadr\u0101,\ntraversing the northern mountains and passing through the country of\nUttarakuru, falls into the northern ocean, O great Muni.\n\nMeru is thus situated between the mountains Nila and Nishada (on the\nnorth and south) and between M\u0101lyav\u0101n and Gandham\u0101dana (on the west and\neast) and it lies there like the peri-carp of a lotus. And the countries\nof Bh\u0101rata, Ketum\u0101la, Vadr\u0101shwa and Kuru, lying outside the mountains,\nare like petals of the lotus of the world. Jathara and Devakuta are two\nmountainous ranges extending northward and southward and connecting the\nmountain Nila and Nishada. The two mountains Gandham\u0101dana and Kail\u0101sha\nextend towards the east and west for eighty yojanas from sea to sea.\nLike the two mountains on the east the two ranges Nishahad and Parip\u0101tra\nare situated on the western side of Meru. The two mountains Trisringa\nand J\u0101rudhi are situated on the north of Meru and they extend east and\nwest from one sea to another. Thus I have described to you the eight\nmountains, mentioned by the ascetics as bounding the mount Meru, and\nsituate in pairs on four sides. Sit\u0101nta and others which have been\ndescribed to you as filament mountains are extremely charming. The\nvallies situate in the bosom of those mountains are frequented by\nSiddhas and Charanas and there are many picturesque cities and forests,\ncontaining the palaces of Vishnu, Lakshmi, Agni, Surya and other deities\nand inhabited by the celestials. And in those pleasant vales Gandharvas,\nYakshas, R\u0101kshasas, Daityas and D\u0101navas sport day and night. These are\nthe abodes of the pious, O Muni and are called the regions of paradise\non earth where the vicious, even after a hundred births, do not arrive.\n\nIn the country of Vadraswa, O twice-born one, Vishnu resides in his\nhorse-headed form, in Ketumala as the boar and in Bh\u0101rata as the\ntortoise. And in Kuru Jan\u0101rddana resides as the fish and Hari, the lord\nof all and everything, resides everywhere in his universal form. And, O\nMaitreya, he, the soul of the world, is the supporter of all things.\n\nO great Muni, in the eight countries of Kimpurusha and others there is\nneither grief, exhaustion, anxiety nor hunger. All the subjects are\nhealthy devoid of any fear, freed from all afflictions and live for ten\nor twelve thousand years. Indra does not send rain there and people live\nupon the water of the earth and there is no distinction of Satya, Treta\nand other successive cycles. In each of these countries there are seven\nprincipal mountainous ranges from which hundreds of river take their\nrise, O foremost of twice-born ones.\n\nSECTION III.\n\nPar\u0101\u00e7ara said:\u2014The country that is situate on the ocean and south of the\nHim\u0101lya is called Bh\u0101rata where reside the descendants of Bharata. The\nextent of this land is nine thousand yojanas, and is the field of\naction, on account of which men go to heaven or obtain final\nemancipation. The seven principal mountain ranges in Bh\u0101rata are\nM\u0101hendra, Malaya, Sahya, Suktimat, Riksha, Vindhya and P\u0101rip\u0101tra. From\nthis land people attain to heaven or final emancipation or some hence, O\nMuni, fall into hell or pass into the condition of brutes. From here\npeople obtain heaven, liberation, or the state in mid-air, or the state\nin the regions under the earth for no other portion of world is the\narena of actions.\n\nDo thou again hear of the nine divisions of the country of Bh\u0101rata. They\nare Indra-dwipa, Kasermut, T\u0101mravarna, Galehastimat, N\u0101gadwipa, Saumya,\nGandharva and Varuna. The last is encircled by the sea and is a thousand\nyojanas in extent from north to south.\n\nOn the east of Bh\u0101rata live the Kiratas, and on the west Yavanas in the\ncentre live Brahmanas, Kshatriyas, Vaidyas, and Sudras engaged severally\nin sacrifice, arms, trade and service.\n\nThe rivers Satadru, Chandrabh\u0101ga and others have taken their rise from\nthe Him\u0101laya. Vedasmriti and others have taken their rise from the\nVindya range. Tapi, Poyoshni, Nirbindh\u0101 and others have taken their rise\nfrom Riksha; Godaveri, Bhimarathi, Krishnaveni and others have taken\ntheir rise from Sahya mountain. And all these remove the dread of sin.\nKritamala, Tamraparni and others flow from the Malaya hills; Trisama,\nRishikulya and others from the Mahendra; and the Rishikulya, Kumari and\nothers from the Suktimat mountains. There are thousands of rivers like\nthese and the tributaries thereof. The Kurus and Panchalas in the middle\ndistricts, the inhabitants of K\u0101mrupa in the east, the Pundras,\nKalingas, Magadhas, and other southern nations, the Saur\u0101sthras, Suras,\nBhiras, Arbudas in the west, the Karushas and M\u0101lavas dwelling along the\nP\u0101rip\u0101tra mountains, the Sauviras, the Saindhavas, the H\u0101nas, the S\u0101lwas\nthe inhabitants of Sakala, the Madras, the R\u0101mas, the Ambasthas and the\nParishakas and others drink the waters of these rivers and live on their\nbanks happy and prosperous.\n\nThere are four Yugas or ages in the Bh\u0101rata-Varsha, O Great Muni, namely\nthe Krita, the Tret\u0101, the Dw\u0101para, and Kali\u2014there is no such cycle of\nages in any other land. Here the ascetics are engaged in penances, the\ndevout offer sacrifices, and the people distribute gifts for the sake of\nanother world. In J\u0101mbu-Dwipa, Vishnu, all sacrifice, in the shape of\nsacrificial male, is worshipped by people with sacrifices\u2014there is\naltogether a different practice in other lands. O Great Muni, Bh\u0101rata\ntherefore is the best of all the divisions of J\u0101mbu-dwipa, for it is the\nland of actions and all other divisions are places of enjoyment. O sage,\nit is after many thousand births, and by the accumulation of piety, that\nliving beings are sometimes born in Bh\u0101ratavarsa as men. The celestials\nthemselves have chanted \"Blessed are those who are born in Bh\u0101ratavarsa\nas men even from the condition of the celestials for this is a land\nwhich leads to Paradise and final liberation. And all actions, that are\nperformed by men born in this land and freed from sins, careless of the\nmerited rewards, are consigned by them to the eternal Vishnu, the Great\nsoul and then they emerge in him. We do not know when the actions, that\nhave secured for us heaven, shall bear fruits and when we shall be born\nagain. But Blessed are those who are born in Bh\u0101ratvarsha with perfect\nfaculties\". O Maitreya, I have, thus in short, described to you the nine\ndivisions of Jambu-dwipa which extend over a hundred thousand yojanas\nand which is girt, as if by a bracelet, by the ocean of salt water which\nis similar in dimensions.\n\nSECTION IV.\n\nPar\u0101\u00e7ara said:\u2014As Jambu-dwipa is encircled all around by the ocean of\nsalt water like a bracelet, so that ocean is also girt by the insular\ncontinent Plaksha. The extent of Jambu-dwipa is a hundred thousand\nyojanas and it is said, O Brahman, that the extent of Plaksha-dwipa is\ntwice as much.\n\nMedhatiti, the king of Plaksha-dwipa, had seven sons, Santabhaya,\nSisira, Sukhodhaya, Ananda, Siva, Kshemaka and Dhruva. And all these\nseven became kings of Plaksha-dwipa. The seven divisions were named\nafter them\u2014Sant\u0101bhaya-varsa, Sisira-varsa, Sukhada-varsa, Ananda-varsa,\nSiva-varsa, Kshemaka-varsa, and Dhruva-varsa. These seven varsas had\nseven mountain-ranges as their boundaries. Do thou hear, from me, the\nnames of these mountains, O foremost of Munis,\u2014Gomeda, Chandra, N\u0101rada,\nDundhubi, Somaka, Sumanas, and Vaibhraja. In all these picturesque\nmountains the sinless inhabitants dwell perpetually along with the\ncelestials and Gandharvas. There are holy villages where people live for\na long time, freed from care and pain and enjoying uninterrupted\nhappiness. And in those divisions there are seven rivers all flowing\ninto the ocean\u2014I shall relate their names, bearing which all sins shall\nbe removed. They are the Anutap\u0101, Sikhi, Vipas\u0101, Tridiv\u0101, Kramu, Amrit\u0101\nand Sukrit\u0101. These are the principal rivers and mountains of\nPlakshsa-dwipa, which I have described to you; but there are thousands\nof others of inferior size. Those who partake of the waters of these\nrivers, always live happy and contented; there is neither the increase\nnor decrease of the population; the revolution of the four ages is not\nknown there; O thou of great mind, the time there is uniformly of the\ncharacter of Treta Yuga. In all these Dwipas, O Brahman, people live\npeacefully for five thousand years, and religious rites are severally\nperformed by diverse castes and divisions of the people. There are four\ncastes which I shall relate to you. They are Aryaka, Kuru, Vivasa and\nBhavi corresponding respectively with Brahmanas, Kshatriyas, Vai\u00e7yas and\nSudras, O foremost of Munis. As there is a huge Jambu-tree in the\nJambu-dwipa so there is a large fig-tree in this insular continent and\nthis Dwipa is called Plaksha after the name of that tree, O foremost of\ntwice-born ones. Hari, the all, the lord of all, the creator of the\nuniverse, is worshipped in the form of the moon by the Aryakas and other\ncaste people. Plaksha-dwipa is girt, as if by a disc, by the sea of\nmolasses which is equal to the island in extent. I have thus given to\nyou, O Maitreya, in a brief compass, a description of the island called\nPlaksha; I shall now describe the island Salmala; do thou hear it.\n\nThe heroic Vapusmat is the sovereign of the Salmala-dwipa; do thou hear\nthe names of his seven sons who gave names to the seven divisions of\nthis insular continent. They were Sweta, Harita, Jimuta, Rohita,\nVaidyuta, Manasa, and Suprabha. The sea of molasses is girt by this\ninsular continent on all sides, which is twice in extent. There are\nseven mountain ranges containing precious jems and dividing the Dwipa\nand there are seven rivers. They are Kumuda, Unnata, Valahaka, Drona,\nabounding in medicinal herbs, Kanka, Mahisha and Kakkudwat. The\nprincipal rivers are Yauni, Toya, Vitrishna, Chandra, Sukla, Vimochani\nand Nivritti; the waters of all these remove sins. All the varsas namely\nSweta, Harita, Vaidyuta, Manasa, Jimuta and Suprava are very charming.\nAll these varsas are peopled by men of four castes. The four castes, O\ngreat Muni, who reside in Salmala-dwipa, are severally known as Kapilas,\nArunas, Pitas and Rohitas (or tawny, purple, yellow and red)\ncorresponding to Brahmanas, Kshatriyas, Vai\u00e7yas and Sudras, who all\nperform sacrifices and worship the Great undecaying Vishnu, the soul of\nall things, in the form of Vayu (wind) with pious rites. The people\nthere enjoy frequent association with the celestials. There is a huge\nSalmali (silk-cotton) tree in this insular continent, which gives its\nname and affords delight to gods.\n\nThis Dwipa is encircled on all sides by the Ocean named Suroda, which is\nequal to the island in extent. This ocean Suroda is again girt on all\nsides by the Kusa-dwipa which is twice the Salmali island in extent. The\nking Jyotishmat in Kusa-dwipa had seven sons; do thou hear their names.\nThey are Udvida, Venuman, Swairatha, Lavana, Dhriti, Prabhakara and\nKapita after whom the seven varshas were severally named. There live men\nalong with the Daityas, D\u0101navas, gods, Gandharvas, Yakshas, and\nKimparushas. The four castes devoted to the performance of their\nrespective duties are called Damis, Sushinis, Snehas, and Mandehas\ncorresponding, in order to Brahmanas, Kshatriyas, Vai\u00e7yas and Sudras.\nThey worship Jan\u0101rddana in the form of Brahm\u0101, in the Kusa-dwipa\naccording to the rites laid down in the Sastras for the protection of\ntheir kingdom and setting aside actions which lead to temporal rewards.\nThere are seven mountain ranges (in this island) namely: Bidruma,\nHemasaila, Dyutimat, Pushpavan, Kusheshaya, Havi Mandarachala, O great\nMuni. There are seven rivers\u2014the names of which I shall relate in order,\ndo thou hear them. They are Dhutapapa, Siva, Pavitra, Sanmati,\nBidyudambha and Mahi. They all remove sins. Besides there are thousands\nof small rivers and mountains. There is a huge clump of Kusa-grass and\nthe island is named after that. It is girt by the Ghrita sea (the ocean\nof butter) of the same dimension as this insular continent.\n\nThe sea of Ghrita is encircled by Krauncha-dwipa which is twice as large\nas Kusa-dwipa. Dyutiman was the sovereign of this island. The\nhigh-souled king named the seven varshas after his seven sons. They were\nKusala, Mallaga, Ushna, Pivara, Andhakaraka, Muni and Dundhuvi, O Muni.\nThere are seven boundary mountains highly picturesque and resorted to by\nthe celestials and Gandharvas, O thou of great understanding; do thou\nhear their names from me. They are Krauncha, Vamana, Andhakaraka,\nDevavrita, Pundjirikavan, Dundhuvi, and Mahasaila\u2014each of which is\ndouble the preceding one in height as each dwipa is twice as extensive\nas the one before it. In these charming mountains, people reside, freed\nfrom fear, along with the celestials. In this island, O great Muni, the\nBrahmanas, Kshatriyas, Vai\u00e7yas and Sudras are respectively called\nPushkara, Pushkala, Dhanya and Tishpa. Do thou, O Maitreya, hear the\nnames of the rivers, the waters whereof are drunk by those men. There\nare seven principal rivers and hundreds of small rivers. The seven\nprincipal rivers are Gauri, Kumudvati, Sandhy\u0101, Ratri, M\u0101nojav\u0101, Ksh\u0101nti\nand Pundarik\u0101.\n\nIn this island the four caste people worship the great Jan\u0101rddana in the\nform of Rudra with various sacrifices. Krauncha is girt by the sea of\ncurds of a similar dimension and that again is encircled by S\u0101ka-dwipa,\nwhich is twice as much in extent, O great Muni.\n\nThe high-souled Bhavya, the king of S\u0101ka-dwipa had seven sons upon whom\nhe severally conferred the seven portions. They are Jalada, Kum\u0101ra,\nSukum\u0101ra, Manecchaka, Kusumoda, Mand\u0101ki and Mah\u0101druma. The seven varsas\nwere named in order after the seven princes. There are seven boundary\nmountains. Of these one situate on the east is Udayagiri and others are\nnamed Jat\u0101dh\u0101ra, Raivatak, Shyama, Astagiri, Anchikeya and Kesari. They\nare all charming and excellent mountains. There is a large S\u0101ka (Teak)\ntree, frequented by the Siddhas and Gandharvas; and the wind produced by\nits fluttering leaves, spreads joy. The holy lands of this insular\ncontinent were inhabited by people of four castes. There are seven\nsacred rivers which remove all sins\u2014they are Sukumari, Kamari, Nalini,\nDhenuka, Ikshu, Benuka and Gavasti. Besides these seven rivers there are\nnumerous rivulets. There are hundreds and thousands of mountains. People\nresiding in Jalada varsa partake of the waters of these rivers. They\nseem to have come down from heaven to earth. In those divisions there is\nno decrease of virtue; there is no quarrel and there is no deviation\nfrom honesty. The four castes, Nriga, Magadha, Manasa and Mandaga\ncorrespond respectively to Br\u0101hmmanas, Kshatriyas, Vai\u00e7yas and Sudras.\nThey worship Vishnu, in the form of the sun, having controlled their\nminds with diverse pious observances. S\u0101ka-dwipa, O Maitreya, is girt by\nthe sea of milk on all sides, as by a bracelet, which is of the same\ndimension as the continent.\n\nThe sea of milk, O Brahman, is again encircled on all sides by the\ninsular continent of Pushkara, which is twice the extent of S\u0101ka-dwipa.\nThe king Savala of Pushkara had two sons; one was named Mahavira and the\nother Dhataki; and the two varsas were named after them. O great sage,\nthere is only one mighty range of mountains, named M\u0101nosattara, which\nruns in a circular direction like an armlet. It is fifty thousand\nyojanas in height and the same in breadth, circular on all sides, and\ndivides the island in the middle, as if like a bracelet into two\ndivisions. And being divided into two portions by that mountain they are\nalso of a circular form. There the people live for ten thousand years,\nfreed from disease, sorrow, anger and jealousy. There is neither virtue\nnor vice, killer nor slain: there is no jealousy, envy fear, hatred,\nmalice, nor any moral delinquency. The varsa situate on the outside of\nM\u0101nosattara is called Mahavira and the one situate inside is called\nDhataki: they are both frequented by the celestials and D\u0101navas. And in\nthat island of Pushkara there is neither truth nor falsehood. And in\nthat insular continent divided into two portions there is no other\nmountain nor river. All men and celestials here have the same form and\ndress. There is no distinction of caste or order; they do not perform\nrites and the three Vedas, Puranaa, ethics, polity and the laws of\nservice are unknown there. These two portions, O Maitreya, might be\ndenominated as paradise on earth. In these two varsas of Dhataki and\nMahavira, where time affords delight to the inhabitants who are freed\nfrom sickness and decay. There is a Nyagrodha-tree (Fisucus-indica) on\nthis insular continent which is a favourite resort of Brahm\u0101 and where\nhe lives worshipped by the celestials and Asuras. Pushkara is encircled\nby Syaduka ocean (sea of fresh water) which is of equal extent with the\nisland.\n\nIn this way the seven insular continents are encircled by seven seas and\neach ocean and island is twice the dimension of that which precedes it.\nThe water, in all these oceans, remains the same at all seasons and\nnever increases or diminishes. Like the water in a cauldron, which\nexpands in consequence of heat, the waters of the oceans swell with the\nincrease of the moon, O foremost of Munis. Except in the light and dark\nfortnights the waters neither increase nor decrease. O great Muni, the\nrise and fall of the waters is five hundred and ten inches. In this\nisland of Pushkara, O Brahman, foods are produced spontaneously and\npeople there enjoy viands of various flavours.\n\nBeyond the sea of fresh water, there is the land of gold which is twice\nits extent where no living beings dwell. Beyond that is the mountain\nLokaloka which is a ten thousand yojanas in height and as many in\nbreadth. The other side of the mountain is enshrouded with perpetual\ndarkness which again is encircled by the shell of egg.\n\nSuch, O Maitreya, is the earth with all its continents, mountains and\noceans and exterior shell. The extent of the earth is five hundred\nmillions. It is the mother and nurse of beings, the foremost of all\nelements and the stay of all the worlds.\n\nSECTION V.\n\nPar\u0101\u00e7ara said:\u2014The extent of the earth has been related to you by me. I\nhave also said, O twice-born one, that the depth below the surface is\nseventy thousand yojanas. O foremost of Munis, each of the seven regions\nof P\u0101t\u0101la, extends over ten thousand yojanas. They are seven in\nnumber\u2014namely Atala, Vitala, Nitala, Gavastimat, Malmtala, Sutala and\nP\u0101t\u0101la. Thus soil is severally white, black, purple, yellow, sandy,\nstony and of gold. They are adorned with numberless palaces in which\nreside D\u0101navas, Daityas, Yakshas and serpents by hundreds, O great Muni.\nOnce on a time N\u0101rada, after coming back to heaven from these regions,\ndeclared amongst the gods that P\u0101t\u0101la was much more charming than\nheaven. He exclaimed \"What can be compared with P\u0101t\u0101la where N\u0101gas are\nadorned with beautiful and brilliant and pleasure-diffusing gems? This\nregion is embellished with the daughters of Daityas and D\u0101navas. Who\ndoes not find delight in P\u0101t\u0101la? Even those who have retired from the\nworld find delight therein. By day, the rays of the sun diffuse joy and\nnot heat; by night the moon diffuses illumination and not cold. There\nthe sons of Danu, always happy in the enjoyment of sweet foods and good\nwines, do not know how the time glides away. There are many charming\nforests, rivers and ponds abounding in lotuses and the skies are\nresonant with the Koil's song. Charming ornaments, fragrant perfumes,\nunguents, the sweet music of the lute, pipe and tabor are always enjoyed\nby the Daityas, D\u0101navas and serpents who dwell in the regions of\nP\u0101t\u0101la\".\n\nBelow the regions of Patala there is a form of Vishnu called Sesha[234]\nwhich is the outcome of the quality of darkness. The Daityas and D\u0101navas\nare incapable of counting the glories of this Deity. This is called\nAnanta by the ascetics of accomplished piety and is worshipped by the\ncelestials and great sages. He has a thousand heads which are adorned\nwith mystic lines. For the behoof of the world he illuminates all the\nquarters with the jewels on his thousand fangs and all the Asuras are\ndisabled thereby. His eye rolls perpetually in consequence of\ninebriation; he has an excellent Kundala, a diadem on his head and a\nwreath upon each brow. He shined brilliantly like a white mountain\ntopped with flame. He always wears a purple raiment, is always drunk,\nand adorned with a white necklace and appears like another Kailasha with\nsable clouds and the Ganges flowing. In one hand he holds a plough and\nin the other a mace. And he is being worshipped by the Goddess of wealth\nincarnate and V\u0101runi (the goodness of wine). At the time of great\ndissolution proceeds from his mouth the venomed fire in the form of\nRudra, which devours the three Worlds. This Sesha form of the great God\nworshipped by celestials, is in P\u0101t\u0101la, bearing the entire world on his\nhead like a diadem. Even the celestials are not capable of describing or\nknowing his strength, prowess, form and nature. Who can describe his\nprowess who holds the entire earth like a garland of flowers tinged with\npurple dye by the brilliance of jems on his crests?\n\nWhen this Ananta, with his eyes rolling with intoxication, yawns the\nentire earth with its oceans, rivers and forests trembles; the\nGandharvas, the Apsaras, Siddhas, Kinnaras, serpents and Charanas have\nnot been able to find out the end of the qualities of his Being without\nend and hence he is called Ananta. The sandal paste, which is ground by\nthe wives of the Nagas, is spread around by his breath and scatters\nfragrance all over the quarters.\n\nHaving worshipped him the ancient sage Garga obtained from him a\nknowledge of astronomy, of the planets and of the good and evil presaged\nby the aspects of the heavens.\n\nThe earth is supported by that Great Serpent, upon his head; and the\nearth again holds the garland of spheres along with men, celestials and\nAsuras.\n\nSECTION VI.\n\nPar\u0101\u00e7ara said:\u2014O Brahman, there are some hells below the earth and the\nwaters into which sinners fall. I shall give you an account, O great\nMuni.\n\nThe names of the various hells are: Raurava, Sukara, Rodha, Tala,\nVis\u0101sana, Mahajwala, Taptakumbha, Lavana, Vimohana, Rudhir\u0101ndha,\nVaitarani, Krimish\u0101, Krimibhojana, Asipatravana, Krishna, Lal\u0101bhaksha,\nDaruna, Puyav\u0101ha, P\u0101pa, Vahnijwala, Adhosiras, Sandansa, K\u0101lasutra,\nTamas, Avichi, Swabhojana, Apratishtha, and another Avichi. These are\nthe dreadful hells constituting the various provinces of the kingdom of\nYama dreadful with his instruments of torture, into which are hurled\ndown those persons, who are addicted to sinful actions.\n\nThose who give false evidence, those who act as mediators through\npartiality, those who speak untruth, are thrown into the Raurava\n(dreadful) hell. He, who causes abortion, devastates a town, kills a\ncow, or strangles a man to death goes to the Rodha hell (or that of\nobstruction). He who drinks intoxicating liquors, destroys a Br\u0101hmana,\nsteals gold or associates with them who perpetrate these crimes, goes to\nthe Sukara (swine) hell. He, who murders a Kshatriya or a Vai\u00e7ya or\ncommits adultery with the wife of his preceptor, is despatched to the\nT\u0101l\u0101 (padlock) hell. And one, who holds incestuous intercourse with his\nsister or slays royal emissary, goes to Taptakumbha (heated jar) hell.\nOne, who sells his chaste wife, the jailor, one who deals in horses and\nforsakes his followers, is sent to Taptaloh\u0101 (red-hot iron) hell. One\nwho commits incest with a daughter-in-law and daughter is sent into\nMahajawla hell. That vile of a man who disrespects his spiritual guide\nor his betters, who reviles the Vedas or sells them and who associates\nwith women to whom they should not go, is sent into Lavana hell. A thief\nand a hater of prescribed rites fall into Vimohana hell. He who\ndisrespects his father, the Brahmanas and the gods, or one who spoils\ngems, falls into the Krimibhoksha hell. He, who practises magic rites to\ninjure others, falls into Krimisa hell. That vile of a man who takes his\nmeals before offering food to the gods, to the manes and guests is\ndespatched into Lalabhoksha hell (where saliva is given for food.) One\nwho makes arrows is sent into Vidhaka hell. He, who makes lances, swords\nand other weapons, is sent into the dreadful hell of Visashana\n(murderous.) He who takes bribes is sent into Adhomukha hell (in which\nhead is inverted) as well as he who offers sacrifices to improper\nobjects and predicts the movements of stars and planets. One who eats\nalone sweetmeats, a Br\u0101hmana who deals in lac, flesh, liquors, sesamum,\nor salt, one who commits violence, and those who rear up cats, cocks,\ngoats, dogs, hogs and birds are despatched into hell Puyavaha (or where\nmatter flows.) The Br\u0101hman who leads the life of an actor, fisherman,\nwho depends upon a person born in adultery, who is a prisoner, an\ninformer, one who lives by his wife's immoral habits, who looks to\nsecular affairs on Parva days, who is an incendiary, a faithless friend,\na soothsayer, who vends birds, performs religious rites for the rustics,\nwho sells the juice of some trees is thrown into Rudhirandha hell (whose\nwells are blood). He, who spoils honey or devastates a village, is sent\ninto Vaitarani hell. He, who causes impotence, trespasses upon others'\nlands, is impure and lives on magic rites, is sent into the Krishna hell\n(black). He who uselessly cuts down trees goes to Asipatravana hell;\nThose who tend on sheep, those who hunt deer and those who give fire to\nunbaked vessels are sent to Vahnijw\u0101la hell or of fiery flame. One, who\nviolates his own vow or transgresses the rules of his own order, goes\ninto the Sandansana (or the hell of pincers.) The religious student who\nsleeps in the day and becomes defiled and those who receive instruction\nfrom their children go to the hell called Sw\u0101bhojana (where they feed\nupon dogs).\n\nBesides these there are hundreds and thousands of other hells, where\npersons, perpetrating diverse iniquities, are visited with various\npunishments. There are thousands of hells like the numberless crimes\ncommitted by men, in which they are punished according to the nature of\ntheir offences. And those who swerve from the obligations laid upon them\nby their caste or order, in thought, word or deed are thrown into these\nhells. The celestials are seen by those who are thrown into these hells,\nwith their own heads inverted and the celestials also behold the\ninhabitants of hell with their heads downwards. After undergoing the\nsufferings of hell the sinners go through the various stages of\nexistence, namely:\u2014inanimate things, the aquatic animals, birds,\nanimals, men, pious men, gods and liberated spirits. O great sage, each\nof these stages is in succession a thousand degrees superior to that\nwhich precedes it. People go through these stages until they obtain\nemancipation. There are as many inhabitants in hell as are in heaven:\nthose who commit sin and do not make an expiation of guilt proceed to\nhell. Becoming acts of expiation for every short of iniquity have been\nlaid down by the great sages. O Maitreya, Swayambhuba and others have\ndictated severe penances for great crimes, and light ones for ordinary\noffences. Amongst the numerous arduous penances laid down by them, the\nremembrance of Hari is the foremost. For them, who are penitent after\nhaving committed many iniquities, the greatest penance is the\nremembrance of Hari. If a man meditates upon Hari either in the morning,\nat sunset, midday or at night he is released from all sins. By\nmeditating upon Vishnu he is released from the heap of worldly\nafflictions. He obtains final emancipation considering even heaven as\nimpediment. He, whose mind is devoted to V\u0101sudeva in prayer, burnt\noffering or adoration, considers, O Maitreya, even the dignity of Indra\nas an obstacle to the acquirement of final liberation. What is the use\nof going to heaven whence it is necessary to come back to earth? And how\ndifferent is the meditation of V\u0101sudeva which leads to final liberation.\nTherefore, O Muni, the man, who meditates upon V\u0101sudeva day and night,\nis released from all sins and does not go to Naraka after death. O\nforemost of twice-born ones, that which gives delight to mind is heaven,\nand that which gives pain is hell, hence vice is denominated as hell and\nvirtue as heaven. The self-same thing some times gives delight,\nsometimes produces pains, sometimes excites jealousy and sometimes\nanger. Therefore every thing (in this world) is the source of\nmiseries.[235] The same thing at one time brings on anger and again\nconduces to our delight. Therefore nothing in itself is either\npleasurable or painful; pleasure, pain and the like merely denominate\nthe various states of the mind. Therefore true wisdom consists only in\nthe knowledge of Brahm\u0101, which brings on confinement to the world. True\nwisdom pervades through the whole universe and there is the existence of\nno other thing but this; ignorance and knowledge are therefore comprised\nin true wisdom, O Maitreya. O twice-born one, I have thus described to\nyou the entire earth, all the divisions of the region under the earth\nand the hells, the oceans, the mountains, the insular continents, and\nthe rivers. I have described all to you in short, what again do you\nhear?\n\nSECTION VII.\n\nMaitreya said:\u2014The entire earth has been described to me by you. O\nBrahman, I wish to hear now, O Muni, an account of the regions above the\nworld, the Bhuvar-loka, the situation and dimension of the heavenly\nbodies. Do you relate them to me, O great sage. Par\u0101\u00e7ara said\u2014The\nterrestrial sphere (or Bhurloka) comprising the oceans, rivers and\nmountains extends as far as it is illuminated by the rays of the sun and\nthe moon. The atmospheric sphere (or the Bhuvar-loka), of the same\nextent both in diameter and circumference, spreads upwards, O twice-born\none, as far as the heaven. The solar region is situated a hundred\nthousand yojanas from the earth; and the region of the moon is situated\nat an equal distance from the sun. About the same distance above the\nmoon is situated the orbit of all the lunar constellations. And two\nhundred thousand yojanas, upwards, O Brahman, is situated the region of\nthe planet Budha (Mercury). And at the same distance above that is\nsituate the planet Sukra (Venus). And at the same distance above that is\nAngaraka (Mars). And at the same distance above that is the priest of\ngods (Vrihaspati or Jupiter). And Sani (Saturn) is two hundred and fifty\nthousand yojanas above Jupiter. O foremost of twice-born ones, one\nhundred thousand leagues above that is the region of seven Rishis. And\nat a similar distance above that is Dhruva (the pole-star) the axis of\nthe circle of planets. Thus I have described to you, O great Muni, the\nelevation of three spheres, which constitute the region of the fruits of\nworks. And the land of works is also here namely Bh\u0101rata. At a distance\nof one Koti yojanas above Dhruva is Maharloha (the region of saints) the\ninhabitants of which live for a Kalpa (or a day of Brahm\u0101). And at a\ndistance of two Koti yojanas above that is Janaloka where reside the\npure-minded sons of Brahm\u0101, Sananda and others, of whom I had described\nto you before, O Maitryeya. And at a distance of eight Koti yojanas is\nTapa-loka where reside the celestials named Baibhrajas, unconsumable by\nfire. At six times the distance from Tapa-loka is situated Satya-loka,\nwherein the inhabitants do not know death and which is otherwise named\nBrahm\u0101-loka. Wherever earthly object exists which may be trodden by\nfeet, that makes up Bhur-loka whose dimensions I have already described\nto you. The region that extends from the earth to the sun is called\nBhur-loka, inhabited by the Siddhas, Munis and others and which is\ncalled the second sphere, O foremost of sages. The distance, between the\nSun and Dhruva which extends over fourteen hundred thousands leagues, is\ncalled Swar-loka by those who are conversant with the position of\nplanets. These three spheres are called transitory, O Maitreya and\nthree, Jana, Tapa and Satya, are termed durable. And Mahar-loka, which\nis situated between these two, partakes of the nature of the both and\nthough it becomes devoid of all beings at the end of Kalpa it is not\nfinally destroyed. I have thus described to you, O Maitreya, the seven\nLokas, and the seven P\u0101t\u0101las constituting the extent of the whole world.\n\nAs the seed is covered by its rind so the world is girt on every side\nand above and below by the shell of the egg of Brahm\u0101. And this shell\nagain, O Maitreya, is encircled by water which extends over space equal\nto ten times the earth. And the waters again are encompassed on the\nouter surface by fire. And this fire is encompassed by the air, and the\nair by the sky, the sky by the origin of the elements and that again by\nthe intellect, O Maitreya. And each of these even extends ten times the\nbreadth of one it encircles, O Maitreya. And the last is encircled by\nthe Chief-Principle.[236] This supreme nature has no end and cannot be\nmeasured. It is therefore called endless, immeasurable and the cause of\nall existing things. This Prakriti, O Muni, is the source of the endless\nuniverse and of thousand, ten thousands and millions and thousands of\nmillions of mundane eggs. As fire exists in wood, oil exists in\nsessamum, so the self-conscious, all-spreading and self-irraviating soul\nexists in this Pradh\u0101na. O thou of great intellect, this nature and soul\nexist as dependants and are encompassed by the energy of Vishnu, which\nis the soul of the universe. O thou of great mind, this energy of Vishnu\nseparates them at the time of dissolution and unites them at the time of\ncreation. And this at the beginning of creation is the cause of this\nagitation. As the wind agitates the surface of water in a hundred\nbubbles so this energy of Vishnu which is at one with the nature and\nsoul influences the universe.[237] As a tree, containing root, stem and\nbranches, originates from an original seed and produces other seeds,\nfrom which grow other trees, similar in kind to the first, so from\nPradhan\u0101 germinate intellect and other rudiments of things\u2014from them\ngrow grosser elements\u2014from them Asuras and others and who again are\nfollowed by sons and sons of sons. As the first tree is not spoiled when\nanother grows out of it so there is no waste of beings by the creation\nof others. As space, time and the like are the cause of the tree so the\ndivine Hari is the cause of the developments of the universe. As all the\nportions of the plant remaining in the seed of rice, or the root, the\nculm, the leaf, the short, the stem, the bud, the fruit, the milk, the\ngrain, the chaff, the ear, grow up when they come in contact with those\nthings which help their growth (earth and water), so the celestials, men\nand other beings, remaining in the states to which they are destined in\nconsequence of their good or bad actions, appear in their full growth by\nvirtue of the energy of Vishnu. He is Vishnu, the great Brahm\u0101, from\nwhom the creation of the universe has proceeded, who is the world, in\nwhom the world exists and in whom it will be dissolved. He is Brahm\u0101,\nthe excellent abode, the excellent state, the essence of all that is\nvisible and invisible, from whom proceeds, the creation, animate and\ninanimate. He is the primary nature, manifestation of the universe, in\nwhom all beings exist and in whom all beings will finally immerge. He is\nthe performer of all devotional rites, he is the sacrifice; he is the\nfruit that it confers and he is the tools by which it is celebrated.\nThere is no other thing but Hari.\n\nSECTION VIII.\n\nPar\u0101\u00e7ara said:\u2014I have described to you the system of the universe in\ngeneral: I shall now describe the situations and dimensions of the sun\nand other luminaries.\n\nO foremost of Munis, the chariot of the sun is nine thousand leagues in\nlength and the pole is of twice that size; the axle is more than fifteen\nmillions and seven hundred thousand yojanas long, on which a wheel is\nplaced with three naves,[238] five spokes and six peripheries. It is\nundecaying and continues for the year and consequently all the cycles of\nthe time are placed herein. The second axle of his chariot is forty five\nthousand, five hundred leagues long. O thou of great mind, the two\nhalves of the yoke are respectively as long as two axles. The short axle\nand the short yoke are supported by pole star: the end of the longer\naxle to which is fixed the wheel is situate on Manasa mountain. The\nseven steeds which draw the sun's car are the metres of the Vedas\nG\u0101yatri, Vrihati, Ushnih, Jayati, Tristubh, Anustubh and Pankti.\n\nThe city of V\u0101sava is situated on the eastern side of the M\u0101nosottara\nmountain, on its southern side is the city of wealth, on its western\nside is the city of Varuna and on the northern side is the city of Soma.\nI shall relate the names of those cities; do thou hear them. The city of\nSakra is named Vaswoks\u0101r\u0101, that of Yama is called Samyamani; that of\nVaruna is named Mukhy\u0101 and that of Soma Vibh\u0101vari.\n\nO Maitreya, the glorious sun moves speedily like a dart on his southern\ncourse attended by the constellations of the Zodiac; He creates day and\nnight and is the divine path of the sages who have got over the worldly\nafflictions.\n\nO Maitreya, while in one insular continent the sun shines in midday, in\nthe opposite Dwipas it will be midnight; rising and setting thus take\nplace at all seasons and are always opposed in the different cardinal\nand intermediate points of horizon. Wherever the sun is visible he is\nsaid to rise there and wherever he disappears from view he is said to be\nset. In sooth, their is neither rising nor setting of the sun; for he\nalways exists; the appearance and disappearance of the sun are merely\ncalled rising and setting.\n\nWhen the sun is in the cities of Sakra and others, the three cities and\ntwo intermediate points are illuminated; and when he is in an\nintermediate point he extends light to the two cities and three\nintermediate points. From the time of his rising till midday the rays of\nthe sun gradually increase; and from then he moves towards setting with\nhis diminishing rays. By the rising and the setting of the sun the east\nand west quarters are ascertained. As far as the sun shines in front so\nfar he shines behind, and thus on both the sides illuminating all the\nplaces except the court of Brahm\u0101 which is situate on the summit of\nMeru\u2014the mountain of the celestials. When the rays of the sun reach the\ncourt of Brahm\u0101 they are repelled and driven back by the radiance which\nprevails there. Consequently there is the alternation of day and night\nin northern quarter in as much as all the insular continents are\nsituated on the north of Meru.\n\nThe radiance of the sun, after its setting, is deposited in fire and\nhence fire is visible even at a greater distance in night. During day\nthe rays of fire enter into the sun by virtue of which the sun becomes\nmore brilliant. Elemental light and heat, proceeding respectively from\nthe sun and fire and mixing with each other, prevail in diverse degrees\nboth by day and night. When the sun prevails either in the northern or\nsouthern hemisphere day or night goes into waters according as they are\nattacked by darkness or light; it is for this reason that waters appear\ndark by day because night is within them and white by night because when\nthe sun is set the light of the day enters therein.\n\nWhen the sun goes to Pushkara Dwipa, a thirtieth part of the\ncircumference of the globe, his course is equal in time to one Muhurtta;\nand whirling round like the circumference of the wheel of a potter he\nalternately spreads day and night on the surface of the earth. At the\nbeginning of his northern course the sun passes to Capricornus, thence\nto Aquarias, thence to Pisces, successively passing from one sign of the\nZodiac to another. After he has gone through them the sun gets at the\nvernal equinox when he makes the day and night of equal duration. From\nthen the length of the night decreases and the day grows longer until\nthe sun reaches the end of Gemini when he follows a different course and\nentering Cancer begins his declension to the south. The sun moves\nquickly on his southern course like the circumference of a potter's\nwheel revolving respectively. He glides along his course with the\nvelocity of the wind and traverses a great distance in a short time. In\ntwelve Muhurttas it goes through thirteen lunar asterisms and a half\nduring the day, and during the night, it goes through the same distance\nonly in eighteen Muhurttas. As the centre of the potter's wheel revolves\nmore slowly than the circumference so the sun in his northern course\nrevolves with less rapidity and passes over a less space of the earth in\na longer time, until at the end of his northern route the day is again\neighteen Muhurttas long and the night twelve the sun passing through\nthem by day and night respectively in those periods. As the lump of the\nclay on the centre of the potter's wheel revolves most slowly, so the\npolar star, which is the centre of the Zodiacal wheel, moves very slowly\nand always remains in the centre like the clay. The relative length of\nthe day or night is dependant upon the greater or less motion with which\nthe sun revolves through the degrees between the two points of horizon.\nDuring the midday when his diurnal course is quickest his nocturnal is\nslowest and when he moves quickly by night he moves slowly by day. The\nlength of his journey in both the cases is the same; for during the day\nand night he travels through all the signs of the Zodiac or six by night\nand six by day. The length and shortness of the day are measured by the\nextent of the signs; and the duration of day and night is measured by\nthe period which the sun takes to pass through them. When he declines\ntowards the north the sun moves quickest by night and slowest by day and\nwhen he declines towards the south the case is thoroughly the reverse.\n\nThe night is called Ush\u0101 and the day is called Vyushta and the\nintervening time between them is called Sandhy\u0101. When the dreadful\nSandhya sets in, the awful R\u0101kshasas named Mandehas attempt to devour\nthe sun. O Maitreya, the Patriarch Brahm\u0101 imprecated this curse upon\nthem that they should perish by day and revive at other times. For this\nreason a fierce contest takes place daily between them and the sun. At\nthis time, O great Muni, the pious Brahmins scatter water purified by\nthe mystical Omk\u0101ra and consecrated by the Gayatri[239] and by means of\nthis water as by a thunder-bolt the dreadful R\u0101kshasas are destroyed.\nWhile during the course of morning rites the first oblation is offered\nwith solemn invocations, the sun, having thousand rays, appears with\nunclouded splendour. Omk\u0101ra is the glorious Vishnu, the essence of the\nthree Vedas, the lord of speech; and by its mention the R\u0101kshasas are\nslain. The sun is a principal portion of Vishnu and light is his\nimmutable essence, the manifestation of which is made by the mystic\nsyllable Om. Light, spread by the utterance of Omk\u0101ra, becomes radiant\nand burns up completely the R\u0101kshasas denominated as Mandebas. Therefore\none should not be dilatory in the performance of Sandhy\u0101 sacrifice; for\nhe, who neglects it, is guilty of the murder of the sun. Being thus\nprotected by the Brahmanas called B\u0101lakhilyas the sun proceeds to\nprotect the world.\n\nFifteen Nimeshas (twinkling of the eye) make a K\u0101shth\u0101; thirty K\u0101shth\u0101s\nmake one Kal\u0101; thirty Kal\u0101s a Muhurtta and thirty Muhurttas a day and\nnight; the divisions of the day become longer or shorter in the way\nexplained before. But as regards increase or decrease Sandhy\u0101 is always\nthe same for it is only one Muhurtta. From the time when half of the\nsun's orb is visible to the expiration of three Muhurttas the interval\nis called Pr\u0101tar (morning) forming a fifth portion of the day. The next\nportion or three Muhurttas from morning is called Sangava (forenoon);\nthe three next Muhurttas make the midday; the three next Muhurttas\nconstitute the afternoon; the three next Muhurttas make the evening; and\nthus the fifteen Muhurttas of the day are divided into five portions of\nthree each. But the day comprises fifteen Muhurttas only at the\nEquinoxes and increases and diminishes in number as the sun declines\ntowards the north or the south, when the day encroaches upon the night\nand the night upon the day. The equinoxes take place during the spring\nand autumn when the sun enters the signs of Aries and Libra. When the\nsun enters Capricorn his progress towards the north begins and when he\nenters Cancer his progress towards the south commences. Fifteen days of\nthirty Muharttas each are called a Paksha (fortnight); two fortnights\nmake one month and two months a solar season and three seasons make one\nAyana (a northern or southern declination) and two Ayanas make one year.\nYears are made up of four kinds of months[240] and five years make one\nYuga or cycle. The years are respectively called Samvatsara,\nParivatsara, Idvatsara, Anuvatsara and Vatsara. This is the time called\na Yuga.\n\nThe mountain that is situate in the north of Bh\u0101ratvarsa is called\nSringav\u0101n for its having three principal horns or peaks, one to the\nnorth, one to the south and one in the centre. The last is called\nequinoctial for the sun goes there in the middle of the two seasons of\nspring and autumn, arriving at the equinoctical points in the first\ndegrees of Aries and Libra and making day and night of equal duration of\nfifteen Muhurttas each. When the sun is in the first degree of Kirtik\u0101\nand the moon in the fourth of Visakh\u0101 or when the sun is in the third\ndegree of Visakh\u0101 and the moon is in the head of Kirtik\u0101 that\nequinoctial season is holy and is called the Mah\u0101vishubha. At this time\ndevout persons should make offering to the celestials and the manes and\ngifts to the Brahmans, for such gifts produce happiness. Liberality at\nthe equinoxes is always fruitful to the donor, and day and night\nseconds, minutes and hours, intercalary months, the day at full moon\n(Paurnam\u0101si); the day of conjunction, when the moon rises invisible, the\nday when it is first seen, the day when it first disappears, the day\nwhen the moon is quite round and the day when one digit is deficient are\nthe seasons when gifts prove meritorious.\n\nThe sun declines towards the north in the months of Tapas, Tapasya,\nMadhu, M\u0101dhava, Sukra and Suchi and declines towards the south in the\nmonths of Nabhas, Nabhashya, Isha; Urja, Sahas, Sahasya.\n\nThere live four devout protectors of the world on the mount Lok\u0101loka of\nwhich I had mentioned to you formerly. These are severally named\nSudh\u0101man, Sankhap\u0101d\u2014the two sons of Kardama, Hiranyaroman and Ketumat.\nThese four protectors of the world live around the mountain Lok\u0101loka.\nThey are devoid of malice, haughtiness, are active and have not taken to\nwives.\n\nOn the north of Agastya, and south of Ajabithi (the line of the Goat)\nand outside the Vaisw\u0101narapath is situate the road of the Pitris. There\nlive the great Rishis who offer oblations to the fire. They read those\nportions of the Vedas which contain injunctions for the multiplication\nof the progeny. They perform the duties of ministrant priests and at the\nend of yugas they make new rules of conduct and re-establish the\ninterrupted ritual of the Vedas. And after their death they proceed by\nthe southern course. Mutually descending from each other in successive\nbirths, progenitor coming from descendant and descendant from\nprogenitor, they repeatedly appear in different houses and races along\nwith their prosterity, austere practices and established rites, residing\nto the south of the solar orb as long as the moon and stars endure.\n\nThe path of the celestials is situate on the north of the solar sphere\nof the N\u0101gavithi and south of the seven Rishis. There reside the Siddhas\nof subdued senses, continent and pure, not desirous of having offspring\nand consequently victorious over death. Eighty-eight thousand of these\ncontinent ascetics live in the regions north of the Sun till the time of\ndissolution. They are freed from covetousness and concupiscence, love\nand hatred and are not engaged in the work of procreation. They always\ndetect the deficiency of the properties of elementary matter and being\nfreed from these desires they do not meet with any obstacle in the way\nof asceticism. For these reasons they are highly pure and have attained\nto immortality. By immortality is meant existence to the end of the\nKalpa: living as long as three regions exist is exemption from death.\nThe consequences of the acts of impiety or piety such as Brahmanicide\nand Aswamedha last until the end of a Kalpa when all within the interval\nbetween Dhruva and the earth is destroyed. The region between the seven\nRishis and Dhruva, the third region of the sky is the excellent\ncelestial path of Vishnu and is the splendid abode, O twice-borne one,\nof the ascetics, who have controlled their senses and are freed from\nsins and in whom virtue and vice are annihilated. Those in whom virtue\nand vice are annihilated and who are freed from the consequences of\npiety or iniquity go to this excellent place of Vishnu where they never\nsuffer sorrow. There live Dharma, Dhruva and other spectators of the\nworld radiant with the superhuman faculties of Vishnu obtained by\nvirtue, of religious meditation. With this excellent place of Vishnu, O\nMaitreya, are interwoven all that is and all that ever shall be, animate\nor inanimate. The seat of Vishnu is being meditated upon by the wisdom\nof Yogis at one with supreme light as the radiant eye of heaven. In this\nportion the splendid Dhruva is stationed as the pivot of atmosphere. On\nDhruva are placed the seven great planets and on them depend the clouds.\nO great Muni, from clouds, proceed the rains; from them the water which\nis the nutriment and delight of all the celestials and the rest. The\ncelestials who receive oblations, being pleased by burnt offerings,\ncause the rain to fall for the support of created beings. This holy seat\nof Vishnu is the stay of the three worlds as it is the source of the\nrain.\n\nFrom this region, O Brahman, proceeds the river Ganges, that removes ail\nsins, embrowned with the unguents of the nymphs of heaven. She issues\nfrom the nail of the great toe of Vishnu's left foot.\n\nDhruva, with devotion, holds her on his crown day and night. And thence\nthe seven Rishis practise their devout austerities in her water\nwreathing their braided locks with her waves. The orb of the moon,\nsurrounded by her accumulated current, increased in lustre by her\ncontact. Having issued from the moon she falls on the mount Sumeru and\nthence to purify the world, flows to the four quarters of the earth.\nSit\u0101, Alakanand\u0101, Chakshu and Bhadr\u0101 are only the four divisions of one\nriver and are named so after the regions towards which it proceeds.\nAlakanand\u0101, which flows towards the south, was borne delightedly on his\nhead by Mah\u0101deva for more than a hundred years. And having issued from\nthe braided locks of Sambhu and washed the sins of the sinful sons of\nSagara it raised them to heaven. O Maitreya, the iniquities of any man,\nwho bathes in this river, are instantly removed and they obtain\nunprecedented virtue. And its water, if offered reverentially for three\nyears by the sons to their manes, gives them rare gratification. Having\nworshipped the excellent Purusha, the lord of sacrifices, with\nsacrifices in this river, many, born in the race of twice-born ones,\nobtain whatever they desire either here or in heaven. Saints, who are\npurified by bathing in the waters of this river, and whose minds are\ndevoted to Kesava, obtain final liberation. The sacred river, when heard\nof, desired, seen, touched, bathed in, or hymned, day by day purifies\nall beings. And those who living even at a distance of hundred yojanas\nexclaim \"Gang\u0101 and Gang\u0101\" are relieved of the sins committed during the\nthree previous existences. The place from which this river has issued\nfor the purification of the three Worlds, is the third division of the\ncelestial region\u2014the seat of Vishnu.\n\nSECTION IX.\n\nPar\u0101\u00e7ara said:\u2014The form of the glorious Hari containing the\nconstellations, in the shape of a porpoise in the tail of which is\nattached Dhruva, is seen in heaven. As Dhruva revolves, it makes the\nmoon, the sun and stars to revolve also, and all the planets follow in\nits circular path; for the sun, moon and all the luminaries are in sooth\ntied to the polar star by aerial cords. The porpoise figure of the\ncelestial sphere, which has been described by me to you, is upheld by\nN\u0101r\u0101yana, who himself, the source of all radiance, is seated in its\nheart. And having worshipped the lord of people, Dhruva, the son of\nUtt\u0101np\u0101da shines in the tail of the steller porpoise. Jan\u0101rddana, the\nlord of all, is the supporter of this porpoise-shaped sphere\u2014and this\nsphere is the supporter of Dhruva; and by Dhruva the sun is upheld. O\nBrahman, I shall describe how this earth is upheld by the sun; do thou\nlisten to it attentively.\n\nDuring eight months of the year the sun attracts the waters of the\nearth, and during the remaining four months he pours them upon the\nearth: from rain grows corn and by corn the whole world is upheld. The\nsun absorbs the moisture of the earth by means of his scorching rays and\nnourishes the moon thereby. And the moon through tubes of air\ndistributes them to the clouds which are made of smoke, fire and wind.\nThe clouds are called Abhras because their contents are not dispersed.\nThe waters in the clouds, being driven by the wind, and freed from\nimpurities by the sweetening process of the time, descend (upon earth),\nO Maitreya. The glorious sun, O Maitreya, exhales moisture from four\nsources, namely\u2014seas, rivers, the earth and the living creatures. He\nimmediately pours down on earth, without turning it into cloud, the\nwater that he absorbs from Gang\u0101 of the skies, and people who are\ntouched by this water are freed from all iniquities and are not\nconstrained to see hell. This is called celestial ablution. When the sun\ncomes in view and the water comes down from the sky without cloud then\nthe waters of the Gang\u0101 in the skies are sprinkled by the rays of the\nsun. And the water that falls from the sky when the sun is in the\nmansion of Kirtik\u0101 and the other asterisms counted by odd numbers, the\nwater of the Gang\u0101 is scattered by the elephants of the spheres. The\nwater, that falls from the bright and cloudless sky when the sun is in\nthe mansion of Rohini and other even asterisms, is distributed by his\nown beams. O twice-born one, both the waters are holy and they wash away\nthe sins of the people: it is the water of the Gang\u0101 in the skies and is\ntermed celestial ablution.\n\nThe water that the clouds distribute upon earth is in fact the ambrosia\nof living beings, for it sustains the plants which are the support of\ntheir existence. By this water all vegetables grow and are matured and\nbecome the means of bringing about the well being of mankind, seen and\nunseen. Those men, who have got holy scriptures as their eyes, perform\nsacrifices with them and give gratification to the celestials. In this\nwise all sacrifices, all celestials, Br\u0101hmanas and other castes, all\ninfernal creatures, all animals and the whole world are supported by the\nrains which produce food. O great Muni, this rain, which is the source\nof manifold blessings, proceeds from the sun. And the sun, O foremost of\nMunis, is upheld by Dhruva, which is again supported by the\nporpoise-shaped sphere which is at one with N\u0101r\u0101yana; for the\never-existing glorious N\u0101r\u0101yana, the supporter of the universe and the\nprimary deity, is seated in the heart of the porpoise-shaped steller\nsphere.\n\nSECTION X.\n\nPar\u0101\u00e7ara said:\u2014Between the extreme northern and southern points the sun\nhas to travel in a year one hundred and eighty degrees, ascending and\ndescending. His car is guided by divine Adityas, Rishis, Gandharvas,\nApsar\u0101s, Yakshas, serpents, and R\u0101kshasas. The Aditya Dhatri, the sage\nPulastya, the Gandharva Tumburu, the nymph Kratusthal\u0101, the Yaksha\nRathakrit, the serpent V\u0101suki and the R\u0101kshasas Heti, live in the sun's\ncar as its seven guardians, in the month of Madhu or Chaitra. In the\nmonth of Vais\u0101kha or M\u0101dhava the seven are Aryamat, Pulaha, N\u0101reda,\nPunjik\u0101sthali Rathaujas, Kachanira and Praheti. In the month of Suchi or\nJaistha they are Mitra, Atri, H\u0101h\u0101 Men\u0101, Rathaswana, Takshaka, and\nPaurusheya. In the month of Sukra or Ash\u0101dha they are Varuna, Vasishtha,\nHuhu, Sahajany\u0101, Rathachitra, N\u0101ga and Budha. In the month of Nabhas or\nSr\u0101vana they are Indra, Angiras, Visw\u0101vasu, Pramloch\u0101, Srotas and\nElapatra. In the month of Bh\u0101drapada they are Vivaswat, Bhrigu,\nUgrasena, Anumlocha, Apurana, Sankhap\u0101la and Vy\u0101ghra. In the month of\nAswin they are Pushan, Gautama, Suruchi, Ghritachi, Sushena, Dhananjaya\nand V\u0101ta. In the month of K\u0101rtik they are Parjanya, Bharadw\u0101ja,\n(another) Visw\u0101vasu, Visw\u0101chi, Senajit, Air\u0101vata and Ch\u0101pa. In\nAgrah\u0101yana or M\u0101rgasirsha they are Ansu, Kasyapa, Chitrasena, Urvasi\nTarkshya, Mahapadma and Vidyut. In the month of Pausha, Bhaga, Kratu,\nUrnayu, Purvachitti, Arishtanemi, Karkotaka, and Sphurja are the seven\nwho live in the sun's orbit and distribute light throughout the\nuniverse. In the month of M\u0101gha the seven are, Twashtri, J\u0101madagni,\nDhritar\u0101shtra, Tillattam\u0101, Ritajit, Kambala, and Brahm\u0101peta. In the\nmonth of Ph\u0101lghuna those living in the sun are Vishnu, Visvamitra,\nSuryaverchchas, Rambh\u0101, Satyajit, Aswatara and Yajn\u0101peta.\n\nIn this wise, O Maitreya, a group of seven celestial beings supported by\nthe energy of Vishnu lives, during the several months, in the orb of the\nsun. The sage chants his glory, the Gandharva sings and the nymph dances\nbefore him; the night-rangers attend upon his steps; the serpent\nharnesses his horses and the Yaksha trims the reins and the B\u0101lakhilyas\nsurround his chariot. O foremost of Munis, these seven groups, residing\nin the suns, orb at their respective seasons, become the instrumentals\nin the distribution of cold, heat and rain.\n\nSECTION XI.\n\nMaitreya said:\u2014I have heard as described by you, O holy preceptor, the\nseven groups of beings who are present in the sun's orb and are the\nagents in the distribution of heat and cold. You have also described the\nindividual functions of the Gandharvas, serpents, R\u0101kshasas, sages,\nB\u0101lakhilyas Apswar\u0101s and Yakshas who, supported by the energy of Vishnu,\nremain as guardians in the sun's car but you have not described the\nfunction of the sun himself. If the seven beings stationed in the sun's\near are the agents in the distribution of heat, cold and rain, how can\nit also be true, as mentioned by you before, that rain proceeds from the\nsun? If the act of the collective seven be same then why the people say\nthat the sun rises, reaches the meridian or sets?\n\nPar\u0101\u00e7ara said:\u2014O Maitreya, hear what you have asked The sun, though at\none with seven beings in his orbit, is separate from them being their\nhead. The whole and great energy of Vishnu, which is called the three\nVedas,\u2014Rich Yajush and S\u0101man lightens the whole universe and destroys\nits iniquity. This energy exists as Vishnu for the preservation of the\nuniverse and abiding as the three Vedas within the sun. And wherever in\nevery month the sun exists there is the Vishnu-energy composed of the\nthree Vedas. The Richas shine in the morning, the hymns of Yajush at\nnoon and Vrihadrathantara and other portions of the S\u0101man in the\nafternoon. This threefold manifestation of Vishnu designated under the\nthree Vedas is the energy of Vishnu that Influences the divine positions\nof the sun.\n\nThe energy of Vishnu docs not exist only in the rob of the sun but is\nalso manifest in Brahm\u0101, Vishnu and Kudra. At the time of creation it is\nBrahm\u0101 consisting of the Rig-veda in the work of preservation it is\nVishnu composed of the Yajur-Veda;\u2014and in the work of destruction it is\nRudra formed of the S\u0101ma-Veda, the utterance of which is therefore\ninauspicious.\n\nIn this way the energy of Vishnu composed of the three Vedas exists in\nthe sun encircled by the seven beings. And the glorious sun becomes\nradiant by that energy of Vishnu and destroys the entire darkness of the\nuniverse. The sages chant his glories, the Gandharvas sing and the\nnymphs dance before him; the R\u0101kshasas follow his steps, the serpents\nharness his steeds and the Yakshas trim his reins and the B\u0101lakhilyas\nare seated around him. The seven beings in the sun's orb rise and set\nevery month, but Vishnu, in the shape of his energy, never rises nor\nsets and is at once the sevenfold sun and distinct from it. As a man,\nnearing a mirror kept on a stand, observe in it his own image so the\nenergy of Vishnu is never disjoined but remains month by month in the\nsun which he there placed.\n\nThe sovereign sun gratifying the manes, gods and men, revolves being the\ninstrument of day and night. The moon is cherished by the Sushumna ray\nof the sun. And in the dark fortnight of the month the ambrosia of its\nsubstance is drunk by the celestials. And at the last day of the half\nmonth the two remaining digits are drunk by the manes; then the\ncelestials and the progenitors are nourished by the sun. The moisture\nwhich the sun attracts from the earth he again distributes for the\nnourishment of animals and plants and thus the sun is the source of\nsubsistance to every living being\u2014gods, manes, mankind and the rest. The\nsun gratifies the celestials for a fortnight, the progenitors once a\nmonth, and men and other animals every day.\n\nSECTION XII.\n\nPar\u0101\u00e7ara said\u2014The car of the moon has three wheels and is drawn by ten\nsteeds white as the Jasmine\u2014five on the right half and five on the left.\nThe asterisms upheld by Dhruva move before the sun. And the cords that\nfasten the moon are tightened or relaxed in the same manner like those\nof the sun. O foremost of Munis, like the steeds of the sun, the horses\nof the moon, sprung from the waters, drag its car for a whole Kalpa. O\nMaitreya, when the moon is reduced, having its rays drunk up by the\ncelestials, to a single Kal\u0101, the radiant sun supplied it with a single\nray. And as the moon is gradually exhausted by the celestials it is\nreplenished in the same way every day with his rays by the sun, the\nplunderer of waters. Thus, O Maitreya, when in the half month the\nambrosia is deposited in the moon, the celestials drink it for it\nconstitutes their food, Thirty-six thousand three hundred and thirty\nthree divinities drink the ambrosia of the moon. When two kal\u0101s remain\nthe moon enters the orbit of the sun and lives in the ray called Am\u0101 and\nthe period is accordingly called Amavasy\u0101. During this period the moon\nis first immersed for a day and night in the water; thence it enters the\nbranches and shoots of the trees and thence it proceeds to the sun.\nHence any person, who cuts off a branch or casts down a leaf when the\nmoon is in the trees is guilty of the crime consequent upon the\ndestruction of a Br\u0101hmin. When the remainder of the moon contains but a\nfifteenth portion the manes near it in the afternoon and drink the last\nbut sacred Kal\u0101 which is composed of ambrosia and contained in the two\ndigits. The nectar that comes from the rays of the moon on the day of\nconjunction is drunk by the progenitors\u2014and they remain satisfied\nthereby for a month. The progenitors are divided into three\nclasses:\u2014Saumyas, Varhishadas, and Agnishw\u0101tta. In this wise, the moon,\nwith its cooling rays, nourishes the celestials in the light fortnight\nand Pitris in the dark fortnight. It nourishes the plants with its cool\nnectary aqueous atoms. And through the development of those plants it\nsustains men, animals and insects and satisfies them with its radiance.\n\nThe chariot of Budha, the son of the moon, is made of the wind and fire\nand is drawn by eight bay horses gifted with the velocity of the wind.\nThe huge car of Sukra (Venus) is carried by earth-borne horses, equipped\nwith a protecting fender and a floor, armed with arrows and adorned with\na pennon. The magnificent car of Bhauma (Mars) is made of gold, of an\noctagonal shape, drawn by eight steeds of a ruby red originated from\nfire. Vrihaspati (Jupiter) in a golden car drawn by eight pale-coloured\nsteeds, travels, at the end of the year, from one sign to another. The\nslow-paced Sani (Saturn) travels in a car drawn by piebald horses. O\nMaitreya, the chariot of R\u0101hu are drawn by eight black horses, which\nonce harnessed are attached to it for ever. At the time of lunar and\nsolar eclipses the R\u0101hu travels from the sun to the moon and comes back\nagain from the moon to the sun. The car of Ketu is is drawn by eight\nhorses having fleetness of the wind and of the dusky red colour of lac\nor of the smoke of burning straw.\n\nI have thus described to you, O Maitreya, the chariots of the nine\nplanets all of which are fastened to Dhruva by aerial cords. To Dhruva\nare attached the orbs of all the planets, asterisms and stars. And they\nall move in their respective orbits being kept in their places by their\nrespective cords of air. As many are the stars so many are the aerial\ncords by which they are fastened to Dhruva. As they turn round they\ncause the pole-star to revolve. As the oilman goes round the spindle and\nmakes it revolve, so the planets revolve suspended by the aerial cords\nwhich are also whirling round a centre. The air is called Prav\u0101ha\nbecause it bears along the planets like a disc of fire driven by the\naerial wheel.\n\nI have related to you, O foremost of Munis, that Dhruva is fitted to the\ntail of the celestial porpoise: I shall now describe in detail the\nconstituent parts; hear them as they are of great efficacy. People are\nfreed from the sins committed by them during the day when they behold\nthe celestial porpoise in the hight. And those who behold it live as\nmany years as there are stars in it, in the sky or even more. Utt\u0101npada\nis the upper jaw and sacrifice the lower jaw of that celestial porpoise.\nDhruva is situated on its brow and N\u0101r\u0101yana in its heart. The Aswinis\nare its two fore-feet and Varuna and Aryamat are its two hinder legs.\nSamvatsara is its sexual organ and Mitra is its organ of execretion.\nAgni, Mahendra, Kasyapa and Dhurva are successively placed in its tail;\nwhich four stars in this constellation never set.\n\nI have thus related to you the situation of the earth and the stars. I\nhad already described to you the Varshas and rivers and the animals\nliving there. I shall again describe them in short: hear them.\n\nFrom the waters which constitute the person of Vishnu originated the\nlotus-shaped earth with its seas and mountains. The stars are Vishnu,\nthe words are Vishnu: forests, mountains, regions, streams, seas are\nVishnu\u2014all that is, all that shall be\u2014all that is not are Vishnu. The\nglorious Vishnu is identical with knowledge. He has got endless forms\nbut is not a substance. All the mountains, oceans and the various\ndivisions of the earth you must consider to be the illusions of the\napprehension. When knowledge is pure, real, universal, independent of\nactions, freed from defect then the varieties of substance, which are\nthe fruits of the tree of desire, cease to exist in matter. What is\nsubstance? What thing is that which has got no beginning, no middle and\nno end? And which is of one uniform nature? How can that object be\ncalled real which is subject to change and which reassumes no more its\noriginal character? The earth is seen as a jar; the jar is divided into\ntwo halves which are again broken into pieces: they again become dust\nand the dust is again reduced into atoms. Is this reality? And although\nit is considered so by man it is because his self-knowledge is\nobstructed by his own acts. Therefore, O Brahman, there is nothing\nanywhere, or anything real at any time save discriminative knowledge. On\naccount of the diversity of their actions, people, having diverse\ntemperaments, consider that one knowledge as manifold. Knowledge perfect\nand pure, freed from pains and renouncing attachments towards all these\nwhich cause affliction\u2014knowledge, single and eternal is the supreme\nV\u0101sudeva, besides whom there is nothing. I have thus communicated to you\nthe truth\u2014the knowledge which is truth; and all that differs from it is\nfalse. That which is seen by the knowledge is but illusion of a temporal\nand worldly nature. I have also described to you the sacrifice, the\nvictim, the fire, the priests, the acid, juce, the celestials, the\ndesire for heaven, the path followed by acts of devotion and the worlds\nthat are their outcome. In this universe which I have described to you\nonly those people travel who are subject to the influence of actions.\nBut he, who knows Vasudeva to be eternal, immutable, and of one\nunchanging, universal form, should so perform them that he may enter\ninto the deity.\n\nSECTION XIII.\n\nMaitreya said:\u2014\"O respected Sir, all that I ask of you, has been\nperfectly related by you, namely the situation of the earth, seas,\nmountains, rivers, and planets, the system of the three worlds of which\nVishnu is the support; you have also related that the holy knowledge is\npre-eminent. You said that you would relate the story of Bharata, the\nlord of the earth: it becomes you now to relate that. Bharata, the\nprotector of the earth, lived at the holy pilgrimage of S\u0101lagr\u0101m. And he\nwas engaged in devotion with his mind ever attached to V\u0101sudeva. Living\nat a sacred place he was always devoted to Hari: Why then he failed to\nobtain final liberation, O twice-born one? And why was he born again as\na Brahmin, O foremost of Munis? It becomes you to relate this\".\n\nPar\u0101\u00e7ara said:\u2014The illustrious lord of the earth, O Maitreya, lived for\na long time at S\u0101lagr\u0101m having his mind wholly devoted to the glorious\nGod. And having been considered, on account of his kindness and other\nvirtues, the foremost of the virtuous, he secured in the highest degree,\nthe entire control over his mind. The Raja was ever repeating the names\nYajnesa, Achyuta, Govinda, M\u0101dhava, Ananta, Keshava, Krishna, Vishnu,\nHrishikesa. And nothing else than this did he utter even in his dreams:\nnor did he meditate upon anything, but those names and their\nsignificance. He accepted fuel, flowers and holy grass for the worship\nof the deity and did he celebrate no other religious observance being\nentirely given to disinterested abstract devotion.\n\nOne day he went to the river Mah\u0101nadi for the purpose of ablution. And\nhaving bathed there he engaged in after ceremonies. Whilst thus engaged\nthere came to the same spot a doe big with young who had come out of the\nforest to drink of the stream. Whilst the doe was drinking there was\naudible a dreadful uproar of a lion capable of striking terror into all\ncreatures. Thereupon, the doe, greatly terrified, jumped out of the\nwater on the banks; on account of this great leap her fawn was suddenly\nbrought forth and fell into the river. And beholding it carried away by\nthe stream the king suddenly caught hold of the young one and saved it\nfrom being drowned. The injury which the doe had received on account of\nthe violent exertion proved fatal. She lay down and died. Having\nobserved this the royal ascetic took the fawn in his arms and came back\nto the hermitage. There he fed it and nursed it every day: and under his\nfostering care it throve and grew up. It frolicked about the hermitage\nand grazed upon the grass in its neighbourhood. And sometimes afraid of\na tiger it used to come to the ascetic. In this wise the young one\nsometimes wandered far away in the morning and came back to the\nhermitage in the evening and frolicked in the leafy bower of Bharata.\n\nHis mind, O twice-born one, was thus attached to that animal, playing\neither in the neighbourhood or at some distance and he was unable to\nthink of anything else. And the king, although he had severed all bonds\nof attachments towards his friends, his kingdom, his son and wife, grew\ninordinately attached to this fawn. When absent for an unusually long\ntime he would think that it had been carried away by wolves, devoured by\na tiger or slain by a lion. He used to cry out,\u2014'The earth is embrowned\nwith the prints of its hoofs. What has become of the fawn that was born\nfor my delight? How happy I should become if he had come back from the\nforest. I felt his budding antlers rubbing against my arm. These tufts,\nof sacred grass, the heads of which have been nibbed by his new teeth,\nlook like pious lads chanting the Shama-Veda.'\n\nWhenever this fawn used to absent itself for a long time from the\nhermitage the ascetic would think thus. And he was delighted and his\ncountenance grew animated whenever it neared him. His mind being thus\nengrossed by the fawn his abstraction was interrupted although he had\nrenounced family, wealth and kingdom. His mind became unsettled with the\nwanderings of the fawn. Whenever it wandered away to a great distance\nthe king's mind followed it and when it was silent his mind became\nsettled. Thus in the course of time the king became subject to its\ninfluences and was watched by the deer with tearful eyes like a son\nmourning for the father. And the king, when he died, saw the young fawn\nonly before him; and having his mind engrossed by him, O Maitreya, he\ndid not see anything else.\n\nOn account of such feeling at such an hour he was born again in\nJambumarga forest as a deer with the faculty of recollecting his former\nlife. Cherishing a distaste for the world on account of this\nrecollection he left his mother and again repaired to holy place of\nSalagram. Living there upon dry grass and leaves he expatiated the acts\nwhich had led to his being born in such a condition: and upon his death\nhe was born as a Brahmin still retaining the recollection of his former\nlife. He was born in a devout and illustrious family of ascetics who\nrigidly observed devotional practices. Having been gifted with true\nknowledge and acquainted with the spirit of all sacred writings he\nobserved soul as contra-distinguished from Prakriti (matter). And\nacquainted with the knowledge of self he observed the celestial and all\nother beings as the same. When he was invested with the Brahminical\nthread he did not read the Vedas with a preceptor, did not perform the\nceremonies nor did he read the scriptures. And requested again and again\nhe replied incoherently in ungrammatical and unpolished speech. His body\nwas unclean and he used to wear dirty clothes. Saliva dribbled from his\nmouth and he was treated with hatred by the people. Undue respect from\nthe people obstructs abstraction and hence the ascetics, disregarded by\npeople, attain to the consummation of their asceticism. Without\npolluting the way treaded by the saints the ascetics should so behave\nthat the ordinary folk might hate them and not come in their company.\nHaving thus thought of this saying (Bharata) gifted with high intellect\nassumed the appearance of a crazy idiot in the eyes of the people. He\nused to live on raw pulse, potherbs, wild fruit and grains of corn and\nwhatever came in his way as a part of necessary but temporary\ninfliction.\n\nOn the death of his father he was set to work in the field by his\nbrothers and nephews and fed by them with wretched food. He was firm and\nstout like a bull and used to act like a simpleton and people used to\nmake him work and give him food only as his wages.\n\nOnce on a time the gate-keeper of the king of Sauvira, regarding him as\nan idle uneducated Brahmin, considered him a worthy person to work\nwithout pay and took him into his master's service to assist in carrying\nthe palanquin. One day O Brahman, the king wished to go in palanquin to\nthe hermitage of the great sage Kapila, situated on the banks of the\nriver Ikshumati, to consult the sage, who was conversant with the\nvirtues leading to liberation, what as most desirable in a world\nabounding with care and sorrow. And he was one of those, who had, at the\norder of the head servant, been compelled to carry the palanquin\ngratuitously. And that Brahman, gifted with the only universal knowledge\nand recollecting former birth, although compelled to do this, bore the\nburden as the means of expatiating the sins for which was desirous to\natone. While the other bearers proceeded with alacrity, he, fixing his\neyes upon the pole, moved tardily. And perceiving the palanquin carried\nunevenly the king exclaimed 'Ho bearers! what is this? keep equal\nspace.' Still it went on unsteadily and the king again cried out. \u2018What\nis this? How irregularly are you going?' When this had again and again\ntaken place the palanquin bearers at last replied to the king, 'It is\nthis man who lags in his space.' \u2018How is this' said the king to the\nBrahmin, 'Are you exhausted? You have carried your burden only a little\nway. Are you unable to bear exhaustion? But you look very robust' To\nwhich the Brahmin replied\u2014\u2018It is not I, O king, who am robust nor is it\nI who carry your palanquin. I am not exhausted, O king! nor am I capable\nof fatigue.' The king said, \u2018I distinctly perceive that you are stout\nand the palanquin is carried by you, and a heavy burden is wearisome to\nall persons.' The Brahmin said: \u2018Tell me first what you have distinctly\nseen of me and then you may distinguish my properties as strong or weak.\nThe statement, that you behold the palanquin borne by me or placed on\nme, is unreal. Listen, O king, to my arguments about it. Both the feet\nare placed on the ground: the legs are supported by the feet; the thighs\nrest upon the legs; and the belly rests upon the thighs; the chest is\nsupported by the belly and the arms and shoulders are supported by the\nchest; the palanquin is carried by the shoulders and then how can it be\nconsidered as my burden? This body which is seated in the palanquin is\nknown as \"thou\" thence what is elsewhere called this is here\ndistinguished as thou and I. I and thou and others are made of elements\nand elements, influenced by qualities, assume a bodily shape. Qualities\ndepend on acts, and acts perpetrated in ignorance influence the\ncondition of all beings. The soul is pure, imperishable, tranquil,\ndevoid of qualities, distinct from nature and is without increase or\ndiminution; and if it is freed from increase or diminution then with\nwhat prosperity you say to me, \u2018I see that you are robust? If the\npalanquin is placed on the body, the body on the feet, the feet the\nground, then the burden is carried as much by you as by me. Why are not\nothers, O king, feeling the burden of this palanquin. If I am exhausted\nwith a burden that is being carried on another's shoulder, then why with\nthe weight of this palanquin, people may be worn out with the weight of\nmountains, trees, houses and even of the earth, When the nature of men\nis different, either in its essence or its cause, then it may be said\nthat fatigue is to be undergone by me. The material, with which the\npalanquin is made, is the substance of you and me and of all others\nbeing a collection of Elements collected by individuality.'\n\nPar\u0101\u00e7ara said:\u2014Having said this the Brahman became silent and went on\ncarrying the palanquin; the king too speedily got down from it and\ntouched his feet. The king said: O Brahman, leave off the palanquin and\nbe propitiated with me. Tell me who art thou under the disguise of a\nfool? The Brahman replied \"Hear me, king. Who I am it is not possible to\nsay; I go anywhere for receiving the fruits of good and bad luck. The\nbody is produced for the enjoyment of pleasure and endurance of pain.\nPleasure and pain originate from virtue and vice; therefore the soul\nassumes bodily shape for enjoying pleasure and enduring pain consequent\nupon virtue and vice. The universal cause of all living creatures is\nvirtue or vice, why therefore enquire after the cause of my coming to\nthis earth.\"\n\nThe king said:\u2014\"That virtue and vice are the causes of all actions and\nthat people migrate into various bodies for receiving their\nconsequences, there is not the least doubt about it; but as regards what\nyou have said that it is not possible for you to say who you are, it is\na matter which I wish to have explained. O Brahman, how cannot a man\ndeclare himself to be that which he (really) is: there can be no harm to\none's self from applying to it the word 'I'\".\n\nThe Brahmana said:\u2014\"To use the word \u2018I' undoubtedly is detrimental; but\nit is not improperly used if it is applied merely to the soul. But the\nterm is erroneous in as much as it conceives that to be the self or soul\nwhich is not self or soul. The tongue articulates the word \u2018I' assisted\nby the lips, the teeth and the palate; and these are the origin of the\nexpression, as they are the causes of the production of speech.\n\n\"If by these instruments speech can utter the word 'I' it is not at all\nproper to say that speech itself is \u2018I.' O king, the body of a man\nhaving hands, feet and other limbs is composed of various parts: to what\npart shall we apply the word \u2018I'? If another being had existed in this\nbody quite different from me, then it may be said, O king, that this is\nI, that is the other; while one soul inhabits the whole body, then such\nquestions as 'Who are you? Who am I?' are useless. Thou art a monarch;\nthis is a palanquin: these are the bearers: these are thy followers; yet\nit is untrue that these are thine. This palanquin, in which thou art\nseated, is made of timber got from trees. Then tell me, what name, tree,\ntimber or palanquin, shall be applied to it, O king. The people shall\nnot say that their monarch is seated on a tree or on a timber but they\nshall say that he is in the palanquin. The artificial assemblage of the\npieces of timber is called the palanquin: judge yourself, therefore, O\nking, in what the palanquin differs from the wood. Again consider the\nsticks of the umbrella, in their separate state. What then is the\numbrella? Apply this argument to thee and to me. A man, a woman, a cow,\na goat, a horse, an elephant, a bird, a tree, are names given to various\nbodies, which they assume on account of their primitive actions. Man is\nneither a god, nor a man, nor a beast, nor a tree: these are the various\nshapes which he assumes on account of his acts. O king, your name is\nVasuraja and another name is Rajabhat\u2014besides you have got various other\nnames\u2014but none of these names is real and is nothing but the work of\nimagination. And what thing is there in the world, O king, which being\nsubject to changes, does not in the course of time, go by different\nnames? You are called the king of the world, the son of your father, the\nenemy of your foes, the husband of your wife, the father of your\nchildren, what name the shall I apply to you? What is your situation?\nAre you the head or the belly? Or are they yours? Are you the feet or\nare they yours? You are, O king, separate in nature from the members of\nyour body. Then considering properly, do you think who I am. And since\nthe truth has been got at, how is it possible for me to recognize the\ndistinction and to apply to my individual the expression 'I'\".\n\nSECTION XIV.\n\nPar\u0101\u00e7ara said:\u2014Having heard his words pregnant with the true essence of\nthings the king humbly said to the twice-born one; \"What you have said,\nO revered sir, is undoubtedly the truth\u2014but in hearing this my mind has\nbeen greatly worked up. What you have shown, O twice-born one, in\nvarious creatures to be understanding and discriminative knowledge, is\nvery grand and distinct from plastic nature. I have not carried the\npalanquin nor is it placed on my shoulders. The body, which has carried\nthe palanquin, is different from me. The three qualities influence the\nactions of the animals and these three qualities are again influenced by\ndestiny. This reaching my ears, O thou conversant with profound truth,\nmy mind has been greatly disturbed for knowing that real and holy truth.\nO twice-born, I had already addressed myself for going to the great\nascetic Kapila, to learn of him what in this life is the most desirable\nobject. But what you have said in the interim has attracted my mind\ntowards you for being acquainted with the profound truth. O Brahmin, the\ngreat ascetic Kapila is a portion of the glorious Vishnu, who is at one\nwith all elements. He is born on earth to remove the illusions of the\nworld. But what you have said convinces me that the great Kapala, for my\nwell-being, has appeared within my vision. To me, who am thus asking, O\ntwice-born one, explain what is the best of things, for you are an ocean\noverflowing with the waters of the divine wisdom\". The Br\u0101hmana\nsaid\u2014\"You ask me, O lord of earth, what is the best of all things, not\nthe great end of life. There are many things which are best in the world\nand there are many truths of life. O king, some worshipping the gods\ndesire for wealth, prosperity, children or kingdom: these are the best\nthings in their estimation. A sacrifice that gives heavenly pleasures is\nalso the best. That, which gives best rewards though not asked for, is\nalso the best. To him, who with concentration meditates upon the great\nsoul, union with it is the best. Thus there are hundreds and thousands\nof best things but these are not profound truths. Hear, I shall describe\nto you what is the profound truth. If wealth is the end of life then why\ndo people spend it for the acquisition of piety and for acquiring\ndesired-for objects? O lord of men, if son is the end of life then the\nfather of that son is another's end of life and he again is another's.\nIf then every action becomes the end of every cause then there exists no\nsupreme or final truth in this world. And if the acquirement of\nsovereignty be characterized as the great end of life then finite ends\nwould sometimes be and some times cease to be. If you consider the rites\nlaid down by Rik, Yayur and Sh\u0101ma Vedas as the ends of life, hear what I\nhave got to say on that head. Anything, that is the outcome of the\ninstrumentality of earth, partakes of its character and consists of\nclay. So any act, that is performed by such perishable things as fuel,\nclarified butter and Kusha grass, must be in nature perishable. The\ngreat end of life must be considered by wise men as eternal and it would\nbe transient if it were accomplished through transitory things. If you\nconsider that which gives no reward to be the true end of life then that\nwhich brings on final liberation is not the true end of life. If the\nunion of the individual soul with the Great soul is considered as the\nsupreme end of life then this becomes false: for one substance cannot\nbecome substantially another. Thus there are undoubtedly very many best\nthings in this world: hear from me, in short O king, the true end of\nlife. It is soul, one, all-pervading, uniform, perfect supreme over\nnature, freed from birth, growth and destruction, omnipresent\nundecaying, made up of true knowledge, independent and not connected\nwith unreal things, with name, species and the rest and in time,\npresent, past and future. The spirit, which is essentially one in one's\nown and in all other bodies, is the true wisdom of one who knows the\nunity and the true principles of things. As air spreading all over the\nworld going through the perforation of a flute is distinguished as the\nnotes of the scale so the (true) nature of the great spirit is one\nthough it assumes various forms consequent upon the fruits of actions.\nWhen the difference, between the various forms, such as that of god and\nman, is destroyed then the distinction of things ceases\".\n\nSECTION XV.\n\nPar\u0101\u00e7ara said\u2014Having heard those words the king became speechless and\nengaged in meditation and the Brahmin told a tale illustrating the\nprinciples of unity.\n\nThe Brahmin said\u2014\"Hear O great king what in the days of yore Ribhu said\nfor the instruction of illustrious Nidagka. The great patriarch Brahm\u0101\nhad a son by Ribhu, who was by nature, O king, conversant with true\nwisdom. A son of Pulastya by name Nidagha became his disciple and\n(Ribhu) greatly delighted gave him various instructions. O lord of men,\nhe being thus instructed, Ribhu did not doubt of his being fully\nconfirmed in the doctrines of unity.\n\n\"The residence of Pulastya was at Viranagara, a big, beautiful city,\nsituated on the banks of the river Devika. And there lived in a\nbeautiful grove near this river, Nidagha, the disciple of Ribhu,\nacquainted with all devotional practices. After a thousand divine years\nRibhu went to the city of Pulastya to see his pupil who stood at the\ngate after the completion of the sacrifice to Viswadevas. He was beheld\nby his pupil who came there specially to offer him Arghya, (the usual\npresent) and led him into the house. And when his hands and feet were\nwashed and he was seated Nidagha requested him respectfully to eat.\n\n\"Ribhu said\u2014\u2018O foremost of Brahmins, tell me what food is there in your\nhouse? I do not like wretched food.'\n\n\"Nidagha said\u2014\u2018There are cakes, of meal, rice, barley and pulse in my\nhouse. Eat, O reverend Sir, whatever pleases you best.'\n\n\"Ribhu:\u2014O twice-born one, these are wretched viands. Give me sweet\nmeats. Give me rice boiled with sugar, wheaten cakes and milk with curd\nand molasses.'\n\n\"Nidagha said\u2014'O dame, quickly prepare whatever is most excellent and\nsweet in my house and satisfy him therewith.'\n\n\"Having been thus addressed the wife of Nidagha in consonance with her\nhusband's behest prepared sweet food and placed it before the Brahmin.\nAnd, O king, he then, spoke humbly to the great Muni, who was\ndelightedly eating the meal.\n\n\"Nidagha\u2014\u2018Have you been greatly delighted with this meal, O twice-born\none? Has your mind obtained contentment? Where is your residence, O\nBrahmin and where are you going? And tell me, whence art thou coming, O\ntwice-born one?'\n\n\"Ribhu said:\u2014\u2018O twice-born one, he, who has got appetite, is pleased\nwith his meals. I have got no appetite and hence have got no\nsatisfaction: why do you question me in vain? Hunger is created, when by\nfire the earthly element is dried; and thirst is produced when the\nmoisture of the body is absorbed by internal heat. These are the the\nfunctions of the body, O twice-born one, not mine\u2014I am satisfied with\nthat by which they are removed. And pleasure and contentment are the\nfaculties of the mind, O twice-born one; ask those men about it whose\nminds are affected by them. As regards your three other questions\u2014Where\nI dwell, wither I go and whence I come, hear my reply.\n\n\"'Man goes everywhere and penetrates everywhere like the ether. Then is\nit rational to ask \"Where is thy residence? Whence are you coming? And\nwhere will you go?\" I am not coming from anywhere. I shall not go\nanywhere and I do not live in one place. Such is the case with you and\nother men. What people see of you is not real you; what people see of\nother men are not real they, and what people see of me is not real I. I\nmade distinction between the sweetened and not sweetened food only to\nhear of your opinion about that: do thou hear my explanation about this,\nO twice-born one. Is there anything really sweet and not sweet to him\nwho takes meals? That which is considered sweet is no longer so when it\ncauses the sense of repletion, and that which is not sweet, becomes so\nwhen a man considers it as such. What food is there which is equally\ndelightful from the first to the middle and last? As a house built of\nclay is strengthened by fresh plaster so this earthly body is maintained\nby earthly atoms. And barley, wheat, pulse, butter, oil, milk, curds,\ntreacle, fruits and the like are made of earthly atoms. You have now\nunderstood what is sweet and what is not; do you so act that you may be\nimpressed with the notion of identity which leads to final liberation.'\n\n\"Having heard those words explaining the true end of life, the\nillustrious Nidagha humbly bowed to him and said\u2014'Be then propitiated\nwith me, O twice-born one. Thou hast come here for my welfare. Tell me\nwhence thou hast come? Hearing thy words the infatuation of my mind is\nremoved'.\n\n\"Ribhu said:\u2014'O twice-born one, I am thy preceptor Ribhu. I have come\nhere to confer upon thee the true knowledge. Now I depart; for you have\nbeen acquainted with the true end of life. Consider again this universe\nto be one undivided nature of the supreme spirit V\u0101sudeva'.\n\n\"Having said 'so be it' Nidagha reverentially bowed to and worshipped\nhim. And Ribhu too repaired to his wished-for quarter\".\n\nSECTION XVI.\n\n\"After the expiration of another thousand years Ribhu again repaired to\nthat city for conferring knowledge upon him. The ascetic beheld Nidagha\nat the outside of the city when the king was about to enter it with a\nhuge army and a host of relations. He saw his illustrious pupil standing\nat a distance avoiding the crowd\u2014his throat was parched with hunger and\nthirst consequent upon carrying thicket fuel and holy grass. Beholding\nNidagha and saluting him Ribhu said\u2014'Why are you standing aloof, O\ntwice-born one?'\n\n\"Nidagha said:\u2014'There is a great rush of people for the lord of men is\nentering this huge and picturesque city; I am staying to avoid the\ncrowd'.\n\n\"Ribhu said 'O foremost of twice-born one, who is the king amongst\nthese? And who are his attendents. Methinks you know all these. Tell\nme'.\n\n\"Nidagha said:\u2014'He, who is seated on the infuriated elephant, huge as a\nmountain, is the king: and all others are his attendents'.\n\n\"Ribhu said;\u2014'You have simultaneously pointed out to me both the king\nand the elephant, but you have not particularly said, who is the king\nand which is the elephant. Therefore O illustrious one, tell me in\nparticular, who is the king and which is the elephant; I am anxious to\nknow it'.\n\n\"Nidagha said:\u2014'That which is under is the elephant and one who is above\nis the king. Who is not aware, O twice-born one, of the relation between\nthat which bears and that which is borne?'\n\n\"Ribhu said:\u2014'Explain to me in the way in which I can understand it.\nWhat is meant by the word underneath and what is meant by the word\nabove?'\n\n\"As soon as he had said this Nidagha jumped upon Ribhu and said\u2014'Hear\nwhat you have asked of me. I am above like the king, you are underneath\nlike the elephant. I show this example, O Brahman, for your better\ninformation'.\n\n\"Ribhu said\u2014'O foremost of Brahmins, it seems that you are as if the\nking and I am the elephant and tell me now which of us two is you and\nwhich is I'.\n\n\"Ribhu having said this, Nidagha speedily got down and falling at his\nfeet said, 'Sure thou art my saintly preceptor Ribhu. The mind of no\nother person is so much acquainted with the principles of unity as that\nof the mind of my preceptor. Therefore I know that thou art he'.\n\n\"Ribhu said:\u2014'O Nidagha, I am your preceptor Ribhu. Pleased with the\nattention which you had shown to me before, I have come here to give you\ninstructions O you gifted with a high mind. I have briefly described to\nyou the divine truth, the essence of which is the none-quality of all'.\n\n\"Having said this the learned Ribhu went away. Nidagha, too by his\ninstructions, was impressed with belief in unity. He began to observe\nall beings in no way distinct from him. And being devoted to Brahm\u0101 he\nobtained final liberation.\n\n\"Therefore, O king, O thou, conversant with duty, do thou, consider\nthyself as one with all beings, regarding equally friend or foe, the\nsame sky looks apparently as white or blue so Soul, which is in reality\none, appears diversified to erroneous vision. That, which exists in the\nuniverse, is one which is Achyuta. There is nothing distinct from Him.\nHe is I. He is thou. He is all. This universe is His form. Give up\ntherefore the misconceived notion of distinction\".\n\nPar\u0101\u00e7ara said:\u2014The Brahmin having uttered this the king became cognizant\nof the true end of life. He renounced all idea of distinction and the\nBrahmin, who, on account of the recollection of former lives, had\nobtained perfect knowledge, now acquired liberation from future births.\n\nHe, who will reverentially hear this story of Bharata or narrate it,\nwill have his mind illuminated and will not mistake the nature of\nindividuality. And he who remembers it even shall be considered an\nobject of reverence.\n\nTHE END OF PART II.\n\nPART III.\n\nSECTION I.\n\nMaitreya said:\u2014The situation of the earth and of seas the spurn of the\nsun and the other planets, the creation of the celestials and the rest\nand of the Rishis, the origin of the four castes and of the brute\ncreation and the stories of Dhruva and Prahl\u0101d have been fully described\nby thee, my preceptor. Do thou describe to me, O Venerable Sir, all the\nManwantaras and all the presiding deities with Sakra as their chief. I\nwish to hear this from you.\n\nPar\u0101\u00e7ara said:\u2014I shall serially describe to you all the Manwantaras that\nhad passed away and all that shall take place.\n\nThe first Manu was Swayambhuva. Then came Sw\u0101rochisha then Auttami, then\nT\u0101masa, then Raivata, then Ch\u0101kshusa: these six Manus have passed away.\nVaivaswata, the son of the sun now presides over the seventh Manwantara,\nwhich is the present period.\n\nThe era of Swayambhuva Manu, which took place in the beginning of Kalpa\ntogether with the celestials, saints and other personages, has been\nrelated by me. I will now describe to you the period of Sw\u0101rochisha Manu\ntogether with the presiding deities, saints and his sons.\n\nThere flourished two classes of celestials in the Manwantara of\nSw\u0101rochisha named P\u0101r\u0101vatas and Tushitas\u2014and the king of the celestials\nwas the powerful Vipascbit; the seven Rishis were Urja, Stambha, Pr\u0101na,\nDattoli, Rishabha, Nischara, Arvarivat; and the sons of the Manu were\nChaitra, Kimpurusha and others. I have thus described to you the second\nManwantara. In the third Manwantara of Uttami, Sus\u0101nti was the king of\nthe celestials, who were severally denominated as the Sudh\u0101mas, Satyas,\nSivas, Pradersanas and Vasavertis and each of these orders consisted of\ntwelve deities. The seven sons of Vasishtha were the seven celestial\nsaints and Aja, Parasu, Divya and others were the sons of the Manu.\n\nIn the reign of T\u0101masa the fourth Manu, the Surupas, Haris, Satyas and\nSudhis were the orders of the celestials each consisting of\ntwenty-seven. Sivi was their king who was named Satakratu by his\nperformance of hundred sacrifices; the seven Rishis were Jyotirdh\u0101m\u0101,\nPrithu, K\u0101vya, Chaitra, Agni, Vanaka and Pivara. The sons of T\u0101masa were\nthe powerful kings Nara, Khy\u0101ti, S\u0101ntahaya, J\u0101nujangha and others.\n\nIn the fifth Manwantara Raivata was the Manu: Indra was their king and\nthe celestials were Amit\u0101bhas, Abhutarajasas, Vaikunthas, and Sumedhasas\neach consisting of fourteen divinities. The seven Rishis were\nHiranyarom\u0101, Vedasri, Urddhab\u0101hu, Vedab\u0101hu, Sudh\u0101man, Parj\u0101nya and\nMah\u0101muni. The sons of Raivata were Balabandhu, Susambhavya, Satyaka and\nother brave kings.\n\nThese four Manus, Sw\u0101rochishas, Uttami, T\u0101masa and Raivata were born in\nthe race of Pryavrata who propitiated Vishnu by his devotions and\nobtained in consequence thereof these rulers of Manw\u0101ntaras as his son.\n\nIn the sixth Manwantara Ch\u0101kshusha was the Manu, when Manojava became\nthe king of the celestials who were grouped as Adyas, Prastutas,\nBhavyas, Prithugas, and the high-minded Lekhas each consisting of eight\ndivinities; the seven Rishis were Sumedhas, Virajas, Havishmat, Uttama,\nMadhu, Abhinaman and Sahishnu. The sons of Chakshusha were the mighty\nUru, Puru, Satadyumna and other kings of the earth.\n\nO twice-born one, the Manu, who reigns in the present period is the wise\nand illustrious lord of obsequies the offspring of the sun. The\ncelestials are the Adityas, Vasus and Rudras. Their king is Purandara.\nVasishtha, Kasyapa, Atri, Jamadagni, Gautama, Viswamitra and Bharadwaja\nare the seven Rishis. And the nine pious sons of Vaivaswata Manu are the\nkings Ikshawku, Nabhaga, Dhrista, Sanyati, Narishyanta, Nabhanidishta,\nKarusha, Prishadhra and the well known Vasumat.\n\nThe incomparable energy of Vishnu, at one with the quality of goodness\nand preserving all created things, rules overall the Manwantaras in the\nshape of divinity. From a part of that divinity Yajna was born in the\nSw\u0101yambhuva Manwantara the will-begotten child of Akuti. And at the\narrival of the Manwantara of Sw\u0101rochisha the irrepressible Yajna was\nborn as Ajita along with Tushitas the sons of Tushit\u0101. And at the advent\nof the Manwantara of Auttama, Tushitas were born as the excellent\nSatyas, of Satya. In the Manwantara of T\u0101masa, Satya became Hari along\nwith the Haris, the children of Hari. And in the Raivata Manwantara of\nSambhuti the excellent Hari was born as Manasa along with the celestials\ncalled Abhutarajasas.\n\nIn the next Manwantara Vishnu was born of Vikunthi, as Vaikuntha along\nwith the celestials called Vaikunthas. In the present period Vishnu was\nagain born as Vamana the son of Kasyapa by Aditi. With three paces he\nconquered the worlds and having released them from all disturbances he\ngave them to Purandara. By these seven persons, in the various\nManwantaras, the created beings have been preserved. He is called Vishnu\nbecause his energy pervades the whole world from the root Vis to 'enter'\nor 'pervade:' and all the celestials, the Manus, the kings of the gods\nare but the impersonations of the power of Vishnu.\n\nSECTION II.\n\nMaitreya said:\u2014O foremost of Br\u0101hmins, you have described to me the\nseven Manwantaras that have passed away. It behoves you to describe now\nthe Manwantaras that shall take place in future.\n\nPar\u0101\u00e7ara said Sanjn\u0101, the daughter of Viswakarman, was the wife of the\nsun, and bore him three children, the Manu Vaivaswata, Yama and the\ngoddess Yami. Being unable to endure the fervours of her husband, she\nengaged Ch\u0101ya in his attendance and repaired to the forest to practise\ndevout austerities. Considering that Ch\u0101ya as Sanjn\u0101, he got upon her\nthree other children\u2014Sanaischra (Saturn) another Manu S\u0101varni and a\ndaughter Tapati. Once on a time being offended with Yama, the son of\nSanjn\u0101, Ch\u0101ya imprecated a curse upon him and gave out to Yama and the\nsun that she was not in reality Sanjn\u0101 the mother of the former. (Having\nheard this) the sun, by his meditation saw her as a mare in the region\nof Uttara Kuru.\n\nThereupon assuming the shape of a horse the sun begot upon Sanjn\u0101 three\nother children, the two Aswins and Revanta, and brought her back to his\nown house. To diminish his fervours Viswakarman placed him on his lathe\nand reduced some of his effulgence; to the eighth portion, for more than\nwhich was insperable. The portions of the divine Vaishnava effulgence\nthat were in the sun being filed off by Viswakarman, fell down shining\non the earth and the artist constructed of them the discus of Vishnu\u2014the\ntrident of Siva, the weapon of the god of wealth, the lance of\nKartikeya, and the weapons of the other celestials: all these\nViswakarman made from the additional rays of the sun.\n\nThe son of Ch\u0101ya, who was also called a Manu, was S\u0101varni on account of\nhis belonging to the same caste as his elder brother the Manu\nVaivaswata. He rules over the coming or eighth Manwantara, the details\nwhereof and of those following I shall now describe.\n\nIn the era when S\u0101varni shall be the Manu the orders of the celestials\nwill be Sutapas, Amitabhas and Mukshyas, each consisting of twenty-one\ndivinities. The seven Rishis will be Diptimat, G\u0101lava, R\u0101ma, Kripa,\nDrauni: my son Vy\u0101sa will be the sixth and the seventh will be\nRishyasringa. The chief of the celestials will be Bali\u2014the innocent son\nof Virochona who, on account of Vishnu's favour, is the king of a\nportion of Patala. The sons of S\u0101varni will be Virajas, Arvarivas,\nNirmoha and others.\n\nO Maitreya, Daksha-Savarni will be the ninth Manu. The Paras,\nMarichigarbhas and Sudharmas will be the three orders of the celestials\neach consisting of twelve divinities. Indra Adbhuta will be their mighty\nking. Savana, Dyutimut, Bhavya, Vasu, Medhatithi, Jyotishman and Satya\nwill be the seven Rishis. Dhritaketu, Driptiketu, Panchahasta, Niramaya,\nPrithusrava and others will be sons of the Manu.\n\nIn the tenth period Brahm\u0101-Savarni will be the Manu: the celestials will\nbe the Sudhamas, Viruddhas and Satasankhyas: their king will be the\npowerful Santi. The Rishis will be Havishman, Sukriti, Satya,\nApammurtti, Nabhaga, Apratimaujas and Satyaketu and the ten sons of the\nManu will be Sukshetra, Uttamaujas, Harishena and others.\n\nIn the eleventh period Dharma-Savarni will be the Manu and the leading\ncelestials will be Vihangamas, Kamagamas and Nirmanaratis each\nconsisting of thirty; Vrisha be their king. The Rishis will be Nischara,\nAgnitejas, Vapushman, Vishnu, Aruni, Havishman and Anagha. Savarga,\nSarvadharma, Devanika and others\u2014the kings of the earth\u2014will be the sons\nof the Manu.\n\nIn the twelfth period Savarni, the son of Rudra, will be the Manu.\nRitudhama will be the king of the gods who will be Haritas Lohitas,\nSutnanasas, and Sukarmas, each consisting of fifteen divinities. The\nRishis will be Tapaswi, Sutapas, Tapomurtti, Taporati, Tapodhriti,\nTapodyuti and Tapodhana. And the Manu's sons will be Devayan, Upadeva,\nDevareshta and others\u2014who will be the powerful kings of the earth.\n\nIn the thirteenth period Rauchya will be the Manu. The gods will be the\nSudhmanas, Sudharmans and Sukarmans each consisting of thirty-three.\nTheir king will be Divaspati. The Rishis will be Nirmoha, Tatwadersin,\nNishprakampa, Nirutsuka, Dhritimat, Avyaya, and Sutpas. The sons of the\nManu will be Chitrasena, Vichitra, and others who will be the kings of\nthe earth.\n\nAt the fourteenth period Bhautya will be the Manu and Suchi will be the\nking of the celestials who will be the Chakshushas, Pavitras,\nKanishthas, Bhr\u0101jiras and Vavriddhas. The seven Rishis will be Agnibahu,\nSuchi, Sukra, Megadha, Grighra, Yukta and Ajita. Uru, Gabhira, Bradhna\nand others will be the sons of Manu who will be the kings of the earth.\n\nAt the end of every four Yugas the Vedas disappear. And the seven Rishis\ndescending on the earth again establish them. In every Krita age the\npresiding Manu becomes the legislator and during the Manwantaras the\ncelestials of the various classes receive sacrifices. And those born in\nthe race of Manus lord over the earth for that period. In every\nManwantara, the Manu, the seven Rishis, the king of the gods and the\nsons of the Manu rule over the earth. In this wise, O Brahmin, fourteen\nManwantaras constitute a Kalpa. And it is succeeded by a night of\nsimilar duration.\n\nAnd the glorious Jannardana, wearing form of Brahm\u0101, the essence of all\nthings, the lord of all, the creator of all, involved in his own\nillusions and having swallowed up three spheres, sleeps upon the serpent\nSesha in the midst of the ocean. And awaking after sleep the undecaying\nHari, resorting to the quality of foulness, creates all things as they\nwere before. And by virtue of a part of his essence which is identical\nwith the quality of goodness he, as the Manus, the celestials, their\nchiefs, kings, as well as the seven Rishis, preserves the universe. I\nwill now explain to you, O Maitreya, how Vishnu, who is regarded as\nProvidence all through the four ages, preserved (the universe).\n\nIn the Krita Yuga, He, for the behoof of all creatures, was born as the\ngreat ascetic Kapila and imparted to them true wisdom. In the Treta Yuga\nhe was born as the Lord Paramount and repressed the wicked and protected\nthe three worlds. In the Dwapara Yuga He was born as Vy\u0101sa and divided\nthe Vedas into four divisions which were again divided into various\nbranches; which were again divided into diverse sections. And at the end\nof Kali the fourth Yuga, He shall be born as Kalki and shall lead again\nthe wicked to the paths of piety. Thus the endless Vishnu creates,\npreserves and destroys the universe. And there is none else but Him. I\nhave thus described to you, O Brahman, the real nature of that Great\nBeing who is at one with all things, and besides whom there is nothing\nelse, nor has there been, nor will there be either here or elsewhere. I\nhave also described to you all the Manwantaras with their presiding\ndeities. What else do you wish to hear?\n\nSECTION III.\n\nMaitreya said:\u2014I had been informed before by you that this universe is\nbut the manifestation of Vishnu, that it exists in Him and that there is\nnothing else distinct from Him. I wish now to hear how the illustrious\nVedvy\u0101sa divided the Vedas into various sections in diverse Yugas.\nDescribe to me, O great Muni, who were the Vy\u0101sas in different eras, and\nwhat were the various divisions of the Vedas?\n\nPar\u0101\u00e7ara said:\u2014O Maitreya, the great tree of Vedas has a thousand\nbranches. It is impossible for me to describe them at length. Listen, I\nshall, however, describe them in short.\n\nO great Muni, the glorious Vishnu, in the form of Vy\u0101sa, at every\nDw\u0101para Yuga, for the benefit of mankind, divided the Vedas into various\nbranches. Beholding the diminution of the prowess and energy of mankind,\nHe, for their behoof, divided the Vedas into various divisions. The\nform, in which the glorious Vishnu divides the Vedas, is named\nVeda-Vy\u0101sa. Listen, I shall now describe to you, O Muni, who were the\nVy\u0101sas in their respective periods and how they divided the Vedas.\n\nIn the Vaivaswata Manwantara in the Dwapara age, the Rishis divided the\nVedas twenty-eight times and accordingly twenty-eight Vy\u0101sas have passed\naway who divided the Vedas in their respective periods into four. In the\nDwapara age the distribution was made by Swayambhuva (Brahm\u0101) himself;\nin the second period Veda-Vy\u0101sa was the Manu; in the third, Usanas; in\nthe fourth, Vrihaspatii in the fifth, Savitri; in the sixth, Mrityu; in\nthe seventh, Indra; in the eighth, Vasishtha; in the ninth, S\u0101raswata;\nin the tenth, Tridh\u0101man; in the eleventh, Trivreshan; in the twelfth,\nBharadw\u0101ja; in the thirteenth, Antariksha; in the fourteenth, Vapra; in\nthe fifteenth, Trayyaruna; in the sixteenth, Dhananjaya; in the\nseventeenth, Kritanjaya; in the eighteenth, Rina; in the nineteenth,\nBharadw\u0101ja; in the twentieth, Goutama; in the twenty-first, Uttama, also\ncalled Hary\u0101ttm\u0101; in the twenty-second, Vena, who is otherwise named\nR\u0101jasravas; in the twenty-third, Somasushin\u0101pana, also Trina-Vindu; in\nthe twenty-fourth, Riksha, the descendant of Bhrigu, who is known by the\nname V\u0101lmiki; in the twenty-fifth my father Sakti was the Vy\u0101sa; I was\nthe Vy\u0101sa of the twenty-sixth period; and was succeeded by Jaratkaru:\nthe Vy\u0101sa in the twenty-eighth period was Krishna Dwaip\u0101yana. These are\nthe twenty-eight elder Vy\u0101sas who divided the Vedas into four in the\npreceding Dw\u0101para ages. In the next Dw\u0101para, Drauni, the son of Drona,\nwill be the Vy\u0101sa when my son the Muni Krishna Dwaip\u0101yana, who is the\nactual Vy\u0101sa, shall cease to be.\n\nThe syllable Om is defined to be the eternal monosyllabic Brahm\u0101. The\nword Brahm\u0101 is derived from the root Vriha to increase because it is\ninfinite and because it is the cause by which the Vedas developed. The\nregions, Bhur, Bhuva and Swa exist in Brahm\u0101, who is Om. Glory to\nBrahm\u0101, who is known as Om and who is at one with Rik, Yajur, and Sh\u0101ma.\nSalutation unto Brahm\u0101 who is the cause of creation and destruction, who\nis the great and mysterious cause of the intellectual principle (Mahat),\nwho is devoid of limit in time and space and is freed from diminution\nand decay, from whom proceeds worldly illusion and in whom exists the\nend of soul through the qualities of goodness and foulness. He is the\nrefuge of those who are acquainted with the S\u0101nkhya philosophy and those\nwho have mastered their thoughts and passions. He is the invisible and\nimperishable Brahm\u0101, assuming various forms but invariable in substance\nand the chief self-create principle. He lightens the recesses of heart,\nis indivisible, radiant, undecaying and multiform. Salutation unto this\nsupreme Brahm\u0101, ever and ever\u2014this form of V\u0101sudeva who is at one with\nthe supreme spirit. This Brahm\u0101, although diversified as threefold, is\nidentical, is the lord of all, exists as one in all creatures, and is\nperceived as many on account of their diversity of understanding. He,\ncomposed of Rik, Sh\u0101ma and Yajur Vedas, is at the same time their\nessence as He is the soul of all embodied spirits. He, though at one\nwith the Vedas, creates them and divides them into various branches. He\nis the author of these divisions\u2014He is those branches collectively; for\nthat eternal lord is the essence of true knowledge.\n\nSECTION IV.\n\nPar\u0101\u00e7ara said:\u2014The original Veda, divided into four branches, consists\nof one hundred thousand Stanzas and from it originated sacrifice of ten\nkinds\u2014the fulfiller of all desires. In the twenty-eighth Dw\u0101para era, my\nson Vy\u0101sa divided the Veda into four branches.\n\nAs the Veda was divided by the intelligent Veda-Vy\u0101sa, to it was divided\nat various other periods by myself and other Vy\u0101sas. In this way, O\nforemost of twice-born ones, the Veda is divided into various branches\nand the people of the four Yugas perform sacrifices. O Maitreya, know\nthis Krishna Dwaip\u0101yana Vy\u0101sa, as the N\u0101r\u0101yana, for who else on this\nearth could have composed the Mahabh\u0101rata? How in the Dw\u0101para age the\nVeda was divided by my high-souled son, I shall describe, O Maitreya, do\nthou hear it.\n\nWhen Vy\u0101sa was engaged by Brahm\u0101 in the work of arranging the Vedas, he\ntook four persons, proficient in these works, as his disciples. He\nappointed Paila reader of the Rich; Vaisamp\u0101yana of Yajush; and Jaimini\nof the Sh\u0101ma Veda. And Sumantu, who was acquainted with the\nAtharva-Veda, was also the disciple of the learned Vy\u0101sa. He also took\nSuta, who was named Lomaharshana, as his disciple in history and\nPur\u0101nas.\n\nThere was but one Yaju Veda, which he divided into four parts\u2014from which\noriginated the sacrificial rite that is performed by the four orders of\npriests. In this, the Muni enjoined the Adhwaryu to recite the prayers\nof Yajuns; the Hotri to sing the hymn of (Rik-Veda); the Udgatri to sing\nthe hymns of Sh\u0101ma-Veda and the Brahman to utter the formul\u00e6 of the\nAtharva-Veda. He then compiled the Rig-Veda with the collection of these\nhymns (Richas); the Yajur-Veda with the prayers and directions named\nYajush; and Sh\u0101ma Veda, with those called Sh\u0101ma; and with the Atharvas\nhe laid down the function of the Brahman and the rules for the\nperformance of all the ceremonies by kings.\n\nIn this way the huge Veda tree was divided into four stems, which soon\nspread out into an extensive forest. O Brahmin, Paila first divided the\nRig-Veda and gave the two Sanhitas to Indra-Pramati and to Bh\u0101shkali.\nBh\u0101shkali again divided his Sanhita into four and handed them over to\nhis disciples Baudhya, Agnimathara, Yajtiawalka, and Par\u0101\u00e7ara; and they\nstudied these secondary branches from the original O Muni.\n\nIndira-Pramati, O Maitreya, gave his Sanhita to his magnanimous son\nMandukeya, which thence descended through successive generations and\ndisciples. Vedamitra, otherwise called S\u0101kalya, read the same Sanhita\nand divided it into five Sanhitas which he gave to his disciples named\nseverally Mudgala, Goswalu, V\u0101tsya, S\u0101liya and Sisira. S\u0101kapuvni made a\ndifferent classification of the original Sanhita into three and added a\nNirukta (glossary) constituting a fourth. And he gave these three\nSanhjtas to his three pupils, Kraunch, Vaitalaki, and Valaka. And the\nglossary was given to the fourth who was named Niruktakrit and who was\nversed in the Vedas and their various branches.\n\nIn this way, O foremost of twice-born ones, Vedas, their divisions and\nSub-divisions sprang up. Bash kall composed three other Sanhitas which\nhe gave to his three pupils Kalayani, Gargya, and Kathajava. These are\nthey by whom various Sanhitas have been composed.\n\nSECTION V.\n\nPar\u0101\u00e7ara said:\u2014The high-minded disciple of Vy\u0101sa, Vaisampayana made out\ntwenty-seven branches of the tree of Yajur-Veda and gave them to as many\ndisciples, of whom Yajnawalka, the son of Brahmarata was famous for\npiety and obedience to his preceptor.\n\nFormerly at one time the Munis had entered into a covenant that any one\nof them, who at a certain time, did not join a council held on mount\nMeru, should perpetrate the crime of Brahminicide within a period of\nseven nights. Vaisampayana alone was not present at the appointed hour\nand so broke the engagement. And he accidentally slew the child of his\nsister by a kick of his foot. Thereupon he said to his disciples\u2014\"O my\ndisciples, do ye engage in such ceremonies as will remove the sin\nconsequent upon the destruction of a Brahmin on my behalf. You need not\nhesitate in this\". Thereupon Y\u0101jnawalka said\u2014\"What is the use of\ntroubling these miserable and inefficient Brahmans? I shall alone\nperform this penance\". Thereupon the high-minded preceptor, enraged,\nsaid to him\u2014\"O thou who hast insulted these Brahmins, relinquish all\nthou hast learnt from me. Dost thou that these Brahmins are inefficient?\nWhat is the use of a disciple who disobeys my commands?\" Whereto\nY\u0101jnawalka replied\u2014\"I spoke this out of my devotion to thee. It is more\nthan enough\u2014do thou take, O twice-born one, what I have learnt from\nthee\".\n\nHaving said this, he ejected from his stomach the texts of Yajush\nstained in blood. He then went away. The other pupils of Vaisampayana\ntransforming themselves into partridges (Tittiri) picked up the texts\nwhich he had ejected, which, in consequence thereof, were called\nTaittriya and the pupils were named the Charaka professors, of the\nYajush, from Charana[241] \u2014'going through.' Y\u0101jnawalka too, O Maitreya,\nwho was accomplished in devout practices engaged in propitiating the\nsun, being desirous of recovering the texts of the Yajush.\n\nY\u0101jnawalka said:\u2014Salutation unto the sun who is the gate of final\nemancipation, the spring of bright radiance, the three-fold source of\nsplendour as the Rig, the Yajur and the Sama-Vedas. Salutation unto him,\nwho is the Agnishome[242] sacrifice, the cause of the universe and who\nis charged with radiant heat and the Sushumna ray. Salutation unto him,\nwho is identical with the idea of time and all its divisions of hours,\nminutes and seconds, who is the visible form of Vishnu, as the\nimpersonation of the mystic Om. Salutation unto him, who is\ngratification, who nourishes the moon with his rays and feeds the manes\nand the gods with nectar and ambrosia; salutation unto the sun, who in\nthe form of three seasons distributes and absorbs the water in the time\nof the rains, of cold and heat. Salutation unto Vaivaswata, who, alone\nas the lord of the world, dispels darkness and who is clothed with the\nquality of goodness. Salutation unto him, until whose rising people\ncannot perform religious ceremonies, water does not purify and who is\nthe source of all religious rites. Salutation onto him who is the centre\nand source of purification. Glory to Savitri, to Surya, to Bhaskara,\nVaivaswata, to Aditya, to the first-born of the celestials and demons.\nSalutation unto him who is the eye of the universe borne in a golden car\nwhose banners scatter ambrosia.\n\nPar\u0101\u00e7ara said:\u2014Being thus eulogised by Y\u0101jnawalka the sun assumed the\nform of a horse and said\u2014\"Ask of me what you desire\". Having bowed unto\nhim Y\u0101jnawalka said\u2014\"Confer upon me a knowledge of those texts of Yajush\nwhich even my preceptor does not know\".\n\nBeing thus addressed, the sun gave to him the texts of Yajush called\nAyatayama which Vaisampayana even did not know. Because these texts were\nimparted by the sun in the form of a horse, the Brahmins who study this\nportion are called Vajis (horses). Fifteen branches of this school\noriginated from Kanwa and other pupils of Y\u0101jnawalka.\n\nSECTION VI.\n\nPar\u0101\u00e7ara said:\u2014Hear O Maitreya, how Jaimini, the pupil of Vy\u0101sa, divided\nthe branches of Sama-Veda. The son of Jarmini was Sumanta whose son was\nSukarman. They both studied the same Sanhita under Jaimini. The latter\ncomposed Sahasra Sanhita which he gave to his two pupils named\nHiranyanabha, otherwise named Kausalya and Paushyinji. Fifteen pupils of\nthe latter composed as many Sanhitas and they were called the northern\nchanters of S\u0101man. Hiranyanabha had as many disciples who were called\nthe eastern chanters of S\u0101man. Lokakshmi, Kuthami, Kushidi and Langali\nwere the pupils of Paushyinji; and by them and their disciples many\nother branches were made. There was another learned disciple of\nHiranyan\u0101bha by name Kriti who gave twenty-four Sanhitas to as many\npupils; who again divided Sama-Veda into various branches.\n\nI will now give you an account of the various branches of Atharva-Veda.\nThe highly illustrious ascetic Sumanta taught this Veda to his pupil\nKabandha who divided it into two and gave them to Devadersa and Pathya.\nThe disciples of Devadersa were Mandga, Brahmabali, Saulk\u0101yani and\nPippal\u0101da. Pathya had three disciples, J\u0101jali, Kumud\u0101di and Saunaka to\nwhom were severally given three Sanhit\u0101s. Saunaka divided his Sanhit\u0101\ninto two and gave them to his disciples Babhru and Saindhav\u0101yan and from\nthem originated two schools the Saindhavas and Munjakesas. The Sanhit\u0101s\nof the Atharva-Veda are divided into five Kalpas or ceremonials; namely\nNakshatra Kalpa or rules for worshipping the planets; the Vait\u0101na Kalpa\nor rules for oblations; the Sanhit\u0101 Kalpa or rules for sacrifices; the\nAngirasa Kalpa or incantations and prayers for the destruction of\nenemies; the S\u0101nti Kalpa\u2014or prayers for averting evil.\n\nThe glorious Veda-Vy\u0101sa, conversant with the knowledge of Pur\u0101nas,\ncomposed a Paur\u0101nik Sanhit\u0101 consisting of historical and legendary\ntraditions, prayers and hymns and sacred chronology. He had a\ndistinguished pupil Suta, who was otherwise named Romaharshana, to whom\nhe gave the Pur\u0101nas. Suta had six disciples, Sumati, Agnivarchas,\nMitrayu, S\u0101nsap\u0101yana, Akritavrana, who is otherwise called K\u0101syapa and\nS\u0101verni. The last three composed three principal Sanhitas and\nRomaharsana himself compiled a fourth, which is named (after him)\nRomaharshanika. The substance of these four Sanhitas is embodied in this\nVishnu-Pur\u0101na.\n\nBr\u0101hma is the first of all the Pur\u0101nas. Those who are conversant with\nthe knowledge of Pur\u0101nas enumerate them as eighteen\u2014Br\u0101hma, Padma,\nVaishnava, Saiva, Bh\u0101gvata, N\u0101radya, M\u0101rkandeya, Ageney, Bhavishyat,\nBrahm\u0101 Vaivartta, Lainga, Var\u0101ha, Skanda, V\u0101mana, Kaurmma, Matsya,\nG\u0101rura, Brahm\u0101nda, The creation of the universe and its successive\ngenerations, the genealogies of patriarchs and kings, the Manwantaras,\nand the royal dynasties are described in the Pur\u0101nas. The Pur\u0101na, which\nI have described to you, O Maitreya, is Vaishnava and is next to Padma.\nAnd in every part, in the creation of universe and the successive\ngenerations, in the description of the genealogies of the patriarchs it\nhas declared the glory of the great Vishnu. There are fourteen principal\nkinds of knowledge\u2014namely, the four Vedas, the six Angas,[243] the\nMim\u0101nsa (theology,) Ny\u0101ya (logic,) Dharma (the institutes of law) and\nthe Pur\u0101nas. And they are enumerated as eighteen with the addition of\nthese four\u2014Aur-Veda, medical science taught by Dhunwantari; Dhanur-veda,\nthe science of archery, taught by Bhrigu; Gh\u0101ndharba-Veda, the art of\nmusic, dancing &c. of which the Muni Bharata was the author; and the\nArtha Sastram or the science of Government, taught by Vrihaspati.\n\nThere are three orders of Rishis\u2014the royal Rishis or princes who have\ndevoted themselves to devotion as Viswamitra; divine Rishis or\ndemi-gods, as N\u0101rada; and Brahman Rishis, who are the sons of Brahm\u0101 as\nVasishtha and others.\n\nI have thus related to you the various branches of the Vedas and their\nsub-divisions, the persons by whom they made and the object with which\nthey were ushered into existence. Such was the division in all the\nManwantaras. The primitive Veda, which was instituted by Brahm\u0101 at the\nbeginning of Kalpa, is eternal; these branches are but its\nmodifications.\n\nI have thus related to you, Maitreya, the Vedas which you desired to\nhear. What else do you wish to hear now?\n\nSECTION VII.\n\nMaitreya said:\u2014O twice-born one, you have related to me what I have\nasked of you. I wish to hear one thing more from you: Relate that to me.\nO great Muni, this egg of Brahm\u0101, consisting seven zones, seven\nsubterrestial regions, and seven spheres, abounds in living creatures,\nlarge or small, smaller and smallest, larger and largest. And there is\nnot the eighth part of an inch where they do not dwell; And all these\nare bound by chains of acts and at the end of existence are subject to\nthe power of Yama by whom they are doomed to dreadful punishments. And\nbeing freed from those inflictions they are born as celestials, men and\nthe like; And those living creatures, as Sastras inform us, perpetually\nrevolve. I wish to hear from you, performing what pure actions people\nare freed from subjection to Yama.\n\nPar\u0101\u00e7ara said:\u2014O Muni, hear from me what his grandfather Bhishma said\nwhen this question was put to him by the high-souled Nakula.\n\nBhishma said:\u2014O my son, there came on a certain time, a friend of mine,\na Brahmin from Kalinga country, to visit me. He told me that he had put\nthis question to an ascetic who had the recollection of his previous\nbirths. To which the Muni replied \"What is now shall be (the same) in\nfuture.\" What was said by that intelligent sage proved to be true. When\nthat twice-born one was again accosted by me with due reverence, he said\nthat he had never found otherwise what had been related to him. Once I\nput to him the same question which you have asked. And he, remembering\nthe words of the Brahmin who retained the recollection of his former\nbirths, said\u2014\"I shall reveal to you the mystery that was revealed to me\nby the Brahmin retaining the recollection of his former births and I\nshall describe to you a dialogue that took place between Yama and one of\nhis ministers\".\n\nThe Brahmin of Kalinga said\u2014\"Beholding his own emissary with a noose in\nhand approach, the Yama said to his ears 'Never bring here any one who\nhas obtained the shelter of the slayer of Madhu; for I am the lord of\nall spirits but not of the spirits of those who are devoted to Vishnu. I\nwas appointed by Brahm\u0101, honored by the immortals, to sit in judgment\nupon the good and bad conduct of mankind. Hari is my lord; I am not\nindependent, for he can mete out punishment to me. As gold, though (in\nreality) it is one substance, appears diversified as bracelets, tiaras\nand earrings, so Hari, though He is one appears many as gods, animals\nand man. As the drops of water, raised by wind from the earth, sink\nagain into the earth when the wind disappears, so gods, man and animals\ncreated by the agitation of qualities are reunited with the eternal with\nthe end of disturbance. He, who reverentially bows unto Hari, whose\nlotus-feet are being meditated upon by the celestials, is freed from all\niniquities. Do you avoid such a man who is freed from all sinful bonds\nlike unto fire fed with clarified butter\".\n\nHaving heard these words of Yama, his messenger, with noose in hand,\nsaid \"Tell me, O Lord, how am I to distinguish the worshipper of Hari,\nwho is the Lord of all beings?\" Yama said\u2014\"Consider him as the\nworshipper of Vishnu who never swerves from the duties assigned to his\ncaste, who regards with an impartial eye his own self, his friends and\nenemies, does not steal nor injure any body and whose mind is freed from\nall passions. Know him to be a follower of Hari, whose heart is not\nsullied by iniquities of Kali who meditates on Jan\u0101rddana in his mind\nfreed from illusions. Consider that excellent man to be a worshipper of\nVishnu, who, looking upon good in secret, holds that which is another's\nwealth as grass and devotes all his thoughts to the Lord.\n\n\"There is Vishnu as mountain of clear crystal: for how can he live in\nthe hearts of those men sullied with malice and envy? The glowing heat\nof does not exist in the cluster of the cooling rays of the moon.\nV\u0101sudeva always resides in his heart whose mind is pure, free from\nmalice, quiet, who has a pure character, is a friend to all, speaking\nwisely and kindly, humble and sincere. The eternal Vishnu residing in\nhis heart a man appears lovely to all, as a beautiful young Sal-tree\ndeclares that there is the excellent juice inside it. Depart, O my\nemissary, speedily from those men, whose sins have been washed away by\nself-control and moral discipline, whose minds are always devoted to the\nundecaying and who are freed from avarice, unkindness and malice. If the\ndivine Hari, who is without beginning or end and is armed with a sword,\nconch and mace, lives in the heart of a man he is freed from all sins:\nfor how can darkness exist in the sun? He, who pilfers another's wealth,\nslays animals, speaks untrue and cruel words, whose mind is impure and\nis addicted to impious actions, does not get the Endless in his heart.\nJan\u0101rddana does not reside in the heart of that vile wight who cannot\nbear the prosperity of another, who vilifies the pious, does not perform\nsacrifices and does not make gifts to the pious. Consider not that\nperson, engaged in vile actions, as the worshipper of Vishnu, who by\nfoul means, earns wealth for his dear friend, wife, son, daughter,\nfather, mother or servants.\n\n\"That beast of a man is not a follower of V\u0101sudeva whose mind is\naddicted to foul actions, who is always engaged in actions, who lives\nfor a long time in evil company and who always endeavours to drown\nhimself in sins. Do you stand aloof from those persons in whose hearts\nresides Ananta; from him, who by his pure understanding conceives the\nsupreme male and ruler V\u0101sudeva as one with his devotees and the whole\nworld. Do you depart from those, O my emissary, who are freed from sins\nand who always invoke the lotus-eyed V\u0101sudeva, Vishnu, the upholder of\nthe earth, the immortal wielder of the discus and the shell, the refuge\nof the world do not approach him in whose heart dwells the imperishable\nsoul for he is protected against my power by the discus of his deity and\nhe is bound for the heaven of Vishnu\".\n\nThe Br\u0101hmin of Kalinga said\u2014\"O foremost of Kurus, these were the\ninstructions given by the king of justice, the son of the sun, to his\nservant. That servant communicated those instructions to me and I have\nin turn related them to you\".\n\nBhishma said:\u2014\"This was communicated to me, O Nakula, by the Brahmin,\nhailing from Kalinga. And I have duly related that to you, O my son, and\nthus there is no protection in the ocean of the world but Vishnu. They\nwhose minds are always devoted to Keshava, have no fear from death, his\nservant, his rod, his noose and his tortures\".\n\nPar\u0101\u00e7ara said:\u2014O Muni I have thus described to you what you desired me\nto say and what was related by the sort of Vivaswat. What else do you\nwish to hear?\n\nSECTION VIII.\n\nMaitreya said:\u2014O reverend sir, tell me how should they worship the\nglorious Vishnu, the lord of the earth, who desire to get at the other\nend of the ocean of the world. I wish to hear from you, O great Muni,\nwhat fruits can be be obtained by worshipping the glorious Vishnu.\n\nPar\u0101\u00e7ara said:\u2014The question you have put to me, was put to Aurva by the\nhigh-souled Sagara. Do you hear from me what he said (on this). Having\nbowed to Aurva, born in the race of Vrigu, Sagara said\u2014\"O foremost of\nMunis, tell me the mode of worshipping Vishnu, and the fruits that a man\ncan obtain by worshipping him\". Hear from me, O Maitreya, all that he\nsaid when thus questioned (by Sagara).\n\nAurva said:\u2014\"Vishnu being worshipped, a man obtains the consummation of\nall earthly desires and attains to the regions of the celestials and of\nBrahm\u0101 and even final liberation. O king of kings, whatever a man\ndesires, either small, or great, he gets by the worship of Achyuta. O\nking of earth, you have asked me how Vishnu can be worshipped. Hear I\nshall relate all that to you. He is the true worshipper of Vishnu who\nobserves duly the duties of the four castes and rules of four Asramas.\nThere is no other means of satisfying Vishnu. He who offers sacrifices,\nsacrifices to him; he who recites prayers, prays to him; he who injures\nliving beings injures him; for Hari is identical with all living beings.\nTherefore, he who observes duly the duties of his caste, is said to\nworship the glorious Jan\u0101rddana. O lord of earth, the Brahman, the\nKshatriya, the Vai\u00e7ya, the Sudra by attending to the duties prescribed\nby his caste, best worships Vishnu. He, who does not vilify another\neither in his presence, or in his absence, who does not speak untruth,\ndoes not injure others, pleases Keshava the best. Keshava is best\npleased with him, O king, who does not covet another's wife, wealth and\nwho does not bear ill feeling towards any. O lord of men, Keshava is\npleased with him who neither beats nor slays any animate or inanimate\nthing. O lord of men, Govinda is pleased with that man who is ever\nintent upon serving the gods, the Brahmans and his spiritual preceptor.\nHari is always satisfied with him who is ever anxious for the welfare of\nall creatures, his children and his own soul. Vishnu is always pleased\nwith that pure-minded man whose mind is not sullied with anger and other\npassions. He best worships Vishnu, O king, who observes the duties laid\ndown by scripture for every caste and condition of life; there is no\nother mode\". Sagara said:\u2014\"O foremost of twice-born ones, I wish to hear\nof the duties of caste and condition. Relate them to me\". Aurva\nsaid:\u2014\"Hear attentively from me in order the duties of the Br\u0101hman, the\nKshatriya, the Vai\u00e7ya and the Sudra. The duties of the Br\u0101hmins consist\nin making gifts, worshipping the celestials with sacrifices, studying\nthe Vedas, performing oblations and libations with water and preserving\nthe sacred fire. For maintenance, he may offer sacrifices for others,\nteach others and may accept liberal presents in a becoming manner. He\nmust advance the well-being of all and do injury to none\u2014for the\ngreatest wealth of a Brahman consists in cherishing kind feelings\ntowards all. He must consider with an equal eye, the jewel and stone\nbelonging to another. He should at proper seasons beget offspring on his\nwife, O king of earth.\n\n\"The duties of the Kshatriyas consist in making gifts to the Brahmins at\npleasure, in worshipping Vishnu with various sacrifices and receiving\ninstructions from the preceptor. His principal sources of maintenance\nare arms and protection of the earth. But his greatest duty consists in\nguarding the earth. By protecting the earth a king attains his objects;\nfor he gets a share of the merit of all sacrifices. If a king, by\nmaintaining the order of caste, represses the wicked, supports the pious\nhe proceeds to whatever region he desires.\n\n\"O lord of men, the great Patriarch Brahm\u0101 has assigned to the Vai\u00e7yas,\nfor their maintenance, the feeding of the cattle, commerce and\nagriculture. Study, sacrifice and gift are also within the duties of the\nVai\u00e7yas: besides these they may also observe the other fixed and\noccasional rites.\n\n\"The Sudra must maintain himself by attending upon the three castes, or\nby the profits of trade, or the earnings of mechanical labour. He may\nalso make gifts, offer the sacrifices in which food is presented and he\nmay also make obsequial offerings.\n\n\"Besides these, the four castes have got other duties namely\u2014the\nacquisition of wealth for the support of servants, co-habitation with\ntheir wives for the sake of children, kindness towards all creatures,\npatience, humility, truth, purity, contentment, decorum of manners,\ngentleness of speech, friendliness, freedom from envy or avarice and the\nhabit of vilifying, these also constitute the duties of every condition\nof life.\n\n\"In cases of emergency a Br\u0101hmin may follow the occupations of a\nKshatriya or Vai\u00e7ya; the Kshatriya may adopt those of Vai\u00e7yas and the\nVai\u00e7ya those of Kshatriya: but the last two should never adopt the\nfunctions of the Sudra if they could avoid them. And if that be not\npossible they must at any rate avoid the functions of the mined caste. I\nwill now describe to you, O king, the duties of the several Asramas\".\n\nSECTION IX.\n\nAurva said:\u2014\"O king, when a youth is invested with the sacred thread, he\nmust reside in the house of his preceptor and study the Vedas with a\nconcentrated mind, and leading a life of continence. He must, with pure\npractices, wait upon his spiritual preceptor and with the performance of\nreligious rites acquire the Veda. He must, O king, with concentration,\nworship both in the morning and evening, the fire and the sun and after\nthat he must bow to his spiritual guide. O King, he must stand when his\npreceptor is standing, he must move when he is walking and he must sit\nbeneath him when he is seated; he must never sit nor walk, nor stand\nwhen his teacher does the otherwise. Whatever portion of the Vedas he\nshall be taught by his preceptor, he must read that with undivided mind\nbefore him. He must beg when permitted by his teacher and eat the food\nthus collected. He must bathe in the water which has been first used by\nhis preceptor and every morning he must bring for him fuel, water or\nanything that he may require. Having thus completed his studies, he must\nreceive dismissal from his preceptor and then enter into the order of\nthe householder; and taking to himself with lawful ceremonies, house,\nwife and wealth, he must discharge to the best of his power the duties\nof his life. He must satisfy the manes with cakes, the celestials with\nsacrifices, the guests with hospitality, the Rishis with holy study, the\nPatriarch with progeny, the spirits with oblations and all the worlds\nwith truthful words. By thus discharging duties a householder may attain\nto heaven. A householder is a refuge to those who depend upon alms for\ntheir maintenance and those who lead an itinerant life of self denial;\nthus the condition of the householder is the best of all. O lord, the\nBr\u0101hmins travel all over the earth either for studying the Vedas or for\nbeholding the holy places; many of them are houseless and without food\nand live for the night at the house at which they arrive in the evening.\nThe householder is always a refuge to these people. O king, it is his\nduty to welcome them and address them kindly and to provide them,\nwhenever they come to his house, with a bed, a seat and food. If a guest\ngoes back disappointed from a house he leaves behind his iniquities and\ntakes away the accumulated piety of the householder. In the house of a\ngood man, contumely, arrogance, hypocrisy, repining, contradiction and\nviolence are strictly prohibited: and the householder, who performs the\nprincipal duty of hospitality, is freed from all chains and attains to\nbetter stations after death.\n\n\"O king, having performed all these duties, when a householder is\nstricken in years, he must proceed to woods, either with his wife, or\nleaving her to the charge of his son. He must live there upon leaves,\nroots and fruits; allow his hair and beard to grow, and braid the former\nupon his brows and sleep upon the ground. His dress must be made of skin\nor of K\u0101sa and Kus\u0101 grasses. He must bathe thrice a day, offer oblations\nto the celestials and to fire and treat all his guests with hospitality.\nHe must beg alms and give food to all creatures. He must annoint himself\nwith such unguents as are found in the forest and while carrying on his\ndevout practices he must endure heat and cold. He, who leading the life\nof a hermit, follows these rules, destroys like fire all imperfections,\nand attains to the region of Brahman.\n\n\"The fourth condition of life, O king, is called by the sages, that of a\nmendicant. I shall relate the characteristics thereof; do thou hear. O\nlord of men, having relinquished attachments for wife, children and\nother earthly objects, men leading the life of a hermit, must enter into\nthe fourth stage of life. He must forego the three objects of life,\nnamely pleasure, wealth and virtue either secular or religious. And\nregarding all with an equal eye, he must be friend to all living beings.\nAnd being devoted, he must not injure any living creature, human or\nbrute, either in act, word, or thought and renounce all attachments. He\nmust not live more than one night in a village and more than five nights\nin a city. He must live in all those places where good feeling and not\nanimosity is created in mind. He must, for his maintenance, beg for alms\nat the houses of the three first castes at the time when fires have been\nput out and peoples have eaten. The itinerant beggar must not call\nanything his own and must suppress desire, anger, covetousness, pride\nand folly. The ascetic, who gives no cause of fear to any living\ncreature, does not apprehend any danger from them. The Br\u0101hmin, who,\nhaving placed the sacrificial fire in his own body, feeds that flame\nwith the butter that is procured by alms, through the altar of his\nmouth, goes to his own proper abode. But the Br\u0101hman who longs for final\nemancipation, who has got a pure heart, and whose mind is perfected by\nself-investigation, goes to the region of Brahman, which is quiet and is\nas bright as the flameless smoke\".\n\nSECTION X.\n\nSagara said:\u2014\"O foremost of twice-born ones, you have described to me\nthe duties of the four orders and four castes. I wish to hear from you\nthe religious observances of men. Methinks you know every thing, O\nforemost of Vrigus, tell me all about these observances, either\ninvariable, occasional or voluntary\". Whereto Aurva replied, \"I shall\ndescribe to you all you have asked, the invariable and occasional\nceremonies of men: do you hear, O king.\n\n\"As soon as a son is born his father should perform the ceremonies\nconsequent upon the birth of a child and all other initiatory ceremonies\nas well as a Sr\u0101dh which is the source of prosperity. He must feed two\nBr\u0101hminis, seated with their faces to the east and according to his\nmeans must offer sacrifices to the celestials and the progenitors, O\nlord of earth. He must delightedly offer to the manes, balls of meat,\nmixed with curds, barley and jujubes with the four part of his finger.\nOn every occasion of prosperity, he must perform this with all offerings\nand go through circumambulalations.\n\n\"Upon the tenth day after birth the father should give a name to the\nchild, the first term of which shall be the name of a god and the second\nof a man as Sarman or Varman. The former is the proper designation of a\nBr\u0101hmin, and the second of a Kshatriya. And the Vai\u00e7yas and Sudras\nshould have the designation of Gupta and D\u0101sha, A name should not be\ndevoid of any meaning, should not be indecent, absurd, inauspicious nor\ndreadful. It should contain an even number of syllables; it should not\nbe too long nor too short, nor too full of long vowels, but contain a\ndue proportion of short vowels and be easily articulated.\n\n\"After going through these initiatory ceremonies and being purified the\nyouth should acquire knowledge from his preceptor. And having acquired\nknowledge from the preceptor and given him presents, O king, he should,\ndesirous of entering the order of householders, marry. If he desires to\ncontinue his life as a student, he should, taking that vow, engage in\nthe service of his preceptor and his descendant or he may, according to\nhis premeditated inclination, Q king, at once become a hermit or adopt\nthe order of the religious mendicant.\n\n\"He must marry a maiden, who is of a third of his age, one who has not\ntoo much of hair, but is not without any, one who is not very black nor\nyellow complexioned and is nor from birth a cripple or deformed. He must\nnot marry a girl, who is vicious or unhealthy, born of a low family, or\nsuffering from any disease; one who may have been badly trained, one who\ntalks improperly, one who inherited some disease from father or mother;\none who has a beard and has got a masculine appearance; one who speaks\nthick or thin or croaks like a craven, who has got eyes without eye\nlashes, or sufficiently covered with them; one who has got legs covered\nwith hairs, thick ankles; one who has dimples in her cheeks when\nlaughing. The learned should not marry a girl who has not got a tender\ncountenance, who has got white nails, and who has got red eyes. The wise\nand prudent should not marry one whose hands and legs are heavy, who is\na dwarf, or who is very tall or one whose eyebrows meet, or whose teeth\nare far apart and resemble tusks. O king, a householder should marry a\ngirl who is at least five degrees distant in descent from his mother and\nseven degrees from his father.\n\n\"There are eight forms of marriage\u2014namely, Br\u0101hma, Daiva, the Arsha,\nPraj\u0101paty\u0101, Asura, G\u0101ndharba, R\u0101kshasa and Pais\u0101cha and the last is the\nworst. And every one should marry according to the mode enjoined to his\ncaste by the sages and should never marry according to the Pais\u0101cha\nmode. Thus entering the order of householders, if a man takes a wife\nobserving the same religious and civil obligations and perform all the\nceremonies of his orders in her company, he derives great benefit from\nsuch a wife\".\n\nSECTION XI.\n\nSagara said\u2014\"O Muni, I wish to hear from you of such religious\nobservances, performing which a householder does not meet with the wane\nof piety either in this world or in the next\".\n\nAurva said\u2014\"Hear, O lord of earth, an account of all those religious\nobservances celebrating which a man conquers both this and the next\nworld. The term sat means S\u0101dhu; and they are called S\u0101dhus or saints\nwho are freed from all blemishes. And their practices are called\nS\u0101ddhach\u0101ras. O lord of earth, the seven Rishis, the Manus and the\nPatriarchs are those who have laid down and observed those practices.\nLet the wise, O king, get up at Brahm\u0101 Muhartta,[244] when the mind is\nat rest, meditate upon virtue and wealth not incompatible with the\nformer. He should also meditate upon desire not conflicting with the\nother two. And he must equally meditate upon the three ends of life for\nthe purpose of counteracting the unseen consequences of good or best\nacts. He should renounce, O king, such wealth and desire as stand in the\nway of virtue, and he should abstain from such religious acts as give\nuneasiness, and as are not compatible with the rules of society. O lord\nof men, having got up from bed early in the morning, he must offer\nadoration to the sun and then proceeding to the South-East quarter at a\ndistance of a bow-shot or more, or somewhere remote from the village he\nmust void the impurities of nature. A man should not void the impurities\nof nature either in the court yard of his house or in any place where is\nthe print of a man's foot. The wise should not pass urine either on his\nown shadow, nor on the shadow of a tree, nor on a cow, nor against the\nsun nor on fire, nor against the wind, nor on spiritual preceptor, nor\nmen of the first three castes. Nor he should pass excrement in a\nploughed field, or a pasturage, or in the company of men, or on a high\nroad, or in rivers and the like which are holy, or on the bank of a\nriver or in a cremation ground. O king, the wise should pass urine with\nhis face towards the north during the day and towards the south during\nthe night. While passing excrement he should spread grass on the earth\nand cover his head with cloth and should not wait there long, and should\nnot speak during that time. To clean his hand he should not take earth\nfrom an ant-hill, not a rat-hole, nor from water, nor from what has been\nleft after being used for that purpose, nor from what has been used to\nplaster a cottage, nor that which has been thrown up by insects, or\nturned over by the plough. He must avoid all these kinds of earth for\nthe purpose of cleanliness; he should use one handful after passing\nurine, three handfuls after passing excrement, ten handfuls are to be\nrubbed over the left hand and seven on both hands. He should then rinse\nhis mouth with pure water which is neither fetid, nor frothy nor full of\nbubbles. After that, he should, being composed, use earth to cleanse his\nfeet, washing them well with water.\n\n\"He must then drink water thrice and wash his face twice with it and\nthen touch with his head, the cavities of the eyes, ears and nostrils,\nthe forehead, navel and the heart. Having finally washed his mouth he\nmust clean and arrange his hairs and must decorate his body, before a\nlooking glass with unguents, garlands and perfumes. He, then according\nto the practice of his caste, should earn money for maintenance and\nshould worship the deities with firm faith. Sacrifices with acid juice,\nthose with clarified butter and those with offerings of food, may be\nperformed with wealth; therefore men should endeavour much to acquire\nwealth.\n\n\"For performing daily devotional rites a man should bathe in the water\nof a river, a natural channel, or a mountain torrent or he should bathe\non a dry ground with the water drawn from well or he should bring that\nwater to his house if he had any objection to bathing on the spot.\nBathed and clad in clean clothes, he should, with concentrated mind\noffer oblations to the manes and Rishis with that water. He should offer\nwater thrice for the satisfaction of the celestials, thrice for the\nsatisfaction of the Rishis and once for the patriarchs. He should make\nthree libations for the satisfaction of the manes. He should, with the\npart of the hand sacred to the manes, offer wafer to his paternal grand\nfather, great grand father, maternal grand father, great grand father\nand his father, and according to his pleasure to his own mother and his\nmother's mother and grand mother, to the wife of his preceptor, to his\npreceptor, his maternal uncle, and other relations, to a dear friend and\nto the king. He should then, O king, offer water to the celestials for\nthe benefit of all animals, reciting the prayer. 'May the celestials,\ndemons, Yakshas, Serpents, R\u0101kshasas, Gandharvas, Pis\u0101chas, Guhyakas,\nSiddas, Kushmandas, trees, birds, fish, all that inhabit the waters or\nthe earth, or the air, be propitiated by the water I have offered to\nthem. This water is presented by me for the mitigation of the sufferings\nof all those who have been put to hell. Let them be propitiated with\nthis water who are my friends, who are not my friends, who were my\nfriends in my former birth and all those who expect water from me. May\nthis water and sesamum offered by me remove the hunger and thirst of all\nthose who are suffering therefrom wherever they may live'. The\nofferings, of water, O king, in the manner I have described, give\nsatisfaction to all the world. Having offered water duly and\nreverentially to all the sinless man obtains the piety that comes from\nsatisfying the world.\n\n\"Having rinsed his mouth he must offer water to the sun touching his\nforehead with folded hands and reciting the following player\u2014'Salutation\nto the radiant Vaivaswat\u2014the effulgence of Vishnu; to the pure\nilluminator of the universe; to S\u0101vitri, the giver of fruits for all\nactions'. He must then go through the family worship, offering water,\nflowers, and incense to the tutelary deity. He must then offer oblations\nto fire, first invoking Brahm\u0101 then Praj\u0101pati. He must then offer water\nto Guhya, K\u0101shyapa and Anumati in succession and then offer the\nremainder to the earth, to water and to rain in a pitcher at hand. O\nforemost of men, he must offer water to Dh\u0101tri Vidh\u0101tri at the doors of\nhis house and to Brahm\u0101 in the middle of it. Hear from me how he should\nthen worship the deities presiding over the various quarters.\n\n\"He should offer the Bali containing the remaining portions of the\noblations to Indra, Yama, Varuna and Soma on the four sides of his\nhouse. And in the north-east quarter the wise should offer it to\nDhanwantari; then he should offer the remaining portion to Viswadevas,\nthen in the north-east to wind then in all directions to the cardinal\npoints, to Brahm\u0101, to the atmosphere, and to the sun, to all the\ncelestials, to all beings, to the lords of beings, to the manes, and to\nYakshas. Thereupon taking other rice the learned should cast it on a\nclean spot of ground as an offering to all beings and with a collected\nmind should repeat the following prayer\u2014'May celestials, men, animals,\nbirds, saints. Yakshas, serpents, demons, ghosts, goblins, trees and all\nthose who desire food from me; may ants, worms, moths and other insects\nwho are hungry and chained in acts, obtain satisfaction from food\noffered by me and enjoy bliss. I offer this food on the ground for them\nwho have got no mother, no father, no friends, no food, nor the means\nfor preparing it. May they be satisfied with the food offered for their\nsatisfaction. All these animals, this food and myself are at one with\nVishnu\u2014for there exists nothing but Vishnu; I am not different from all\nbeings, and therefore for their sustenance I offer this food. May all\nbeings, that belong to the fourteen orders of existent things, be\nsatisfied and delighted with the food offered by me'.\n\n\"Having repeated this prayer the householder should devoutly throw the\nfood on the ground for the benefit of all beings; for the householder is\nthence the supporter of them all. He should also disperse food on the\nground for dogs, outcasts, birds and all mean and degraded persons.\n\n\"Thereupon to receive guests the householder should wait in the\ncourtyard of his house as long as it takes to milch a cow or for a\nlonger period if he pleases. If a guest comes he must be received with\nall hospitality; he must be offered a seat, his feet are to be washed,\nfood should be respectfully given to him, he must be spoken to with all\nkindness and civility and when he goes away, the friendly wishes of the\nhost must accompany him. The householder should pay attention to that\nguest who comes from another place and whose lineage is not known. He\nshould not make him a guest who is an inhabitant of the same village. He\nwho feeds himself, neglecting a guest, who is poor, who is not his\nrelation, who comes from another place and is desirous of eating, goes\nto hell. The householder should receive his guest regarding him as the\ngolden embryo[245] without inquiring his studies, his schools, his\npractices or his race.\n\n\"A householder, O king, at the Sr\u0101dha ceremony of his father, should\nfeed another Br\u0101hmin, who is of the same village, whose pedigree and\npractices are known and who performs the five sacramental rites. He\nshould also present to a Br\u0101hmin, who is well versed in the Vedas, four\nhandfuls of food, set apart, with the exclamation Hanta. If he has got\nmeans left after making these three sorts of gifts, the learned should,\naccording to his pleasure, make gifts to a mendicant and a religious\nstudent. These three, with the addition of the mendicant described\nbefore, are to be considered as guests; and he, who treats these four\nsorts of persons with hospitality, is freed of the debt due to his\nfellow beings. The guest, who goes elsewhere disappointed from any\nhouse, transfers his own sins to the owner of the house and takes away\nthe house-holder's merits. Brahm\u0101, Praj\u0101pati, Indra, fire, the Vasus,\nthe sun are present in the person of a guest and share the food that is\noffered to him. Therefore a man should assiduously satisfy the duties of\nhospitality; for a man, who eats his food without giving any to his\nguest, feeds only upon his own sin. Thereupon the householder must\nsatisfy with well-seasoned food the damsel living in her father's house,\nthose who are ill, the pregnant woman, the aged and the infants of the\nhouse and then he should eat himself. The householder, who eats his food\nwithout feeding these, feeds upon his own iniquity and after his death\nis condemned in hell to feed upon phlegm. He, who eats, without\nperforming ablutions, feeds upon filth; he, who eats without repeating\nhis prayers, feeds upon matter and blood; he, who eats unconsecrated\nfood, drinks urine; and he, who eats before the infants and the aged are\nfed, is doomed in hell to live upon ordure. O foremost of kings, I shall\nnow describe, do you hear, how a householder should eat and for which he\nwould not be sullied with iniquity, his perpetual health and increased\nvigour would be secured and all evils and hostilities would be averted.\nHaving bathed and offered duly libations to the celestials, Rishis, and\nmanes and adorned his hand with precious jewels, having recited\nintroductory prayers, offered oblations with fire, food to guests, to\nBr\u0101hmans, to his elders and to his family, the householder should take\nhis meal, wearing unsullied cloth, excellent garlands and sprinkled with\nperfumes. He must not eat, O lord, of men, with a single garment on, nor\nwith wet hands and feet.\n\n\"He must not eat with his face directed to my intermediate point of\nhorizon, but facing the east or the north; and with a smiling\ncountenance, happy and attentive, let him take good and wholesome food\nboiled with clean water, procured from no mean person, nor by improper\nmeans nor improperly cooked. Having given a part to his hungry\ncompanions he should take food without reproach from a clean, handsome\nvessels which must not be placed upon a low stool or bed. He must not\ntake his food in an unbecoming place or out of season or in an\nunsuitable mood, giving the first morsel to fire. His food, O king, must\nbe consecrated with suitable texts, must be good and must not be stale\nexcept in the case of fruit or meat. Nor it should be made of dry\nvegetable substances other than jujubes or preparation of molasses. And\na man should never eat that of which the juices have been extracted. Nor\na man should so eat as nothing will be left of his meal except in the\ncase of flour, cakes, honey, water, curds and butter. He should with a\ndevoted mind first taste that which has good flavour; in the middle he\nshould take salt and sour things and in the end he should take those\nwhich are pungent and bitter. The person, who begins his food with fluid\nthings, takes solid food in the middle and finishes with fluid things,\nwill ever be strong and healthy. In this wise he should take such food\nas is not prohibited, should be silent at the time of eating and should\ntake five handfuls for the nutriment of the vital principle. After he\nhas taken his food, he should, facing the east or the north, rinse his\nmouth, and having washed his hands up to the wrist he should again sip\nwater. Then with a satisfied and calm mind he should take his seat,\nmeditate upon his tutelary deity and pray 'May fire excited by air cause\nthis food to digest in the space afforded by the etherial atmosphere,\nconvert this into the earthly elements of this body and give me\nsatisfaction. May this food, when assimilated, contribute to the vigour\nof the earth, water, fire, and air of my body and afford unmixed\nsatisfaction. May Agasti, Agni and submarine fire bring about the\ndigestion of the food I have taken and may I enjoy happiness consequent\nthereupon and may my body be freed from all ills. May Vishnu, who is the\nchief principle of all senses, of all bodies and souls, be propitiated\nwith my faith and may cause such assimilation the food I have eaten as\nmay invigorate my health. Verily Vishnu is the eater, the food and the\nnourishment, may the food I have taken, through this faith, be\ndigested'.\n\n\"Having recited this prayer he should rub his stomach with his hand, and\nrenouncing idleness should engage in such action as can easily he\nperformed. He should spend the day in the reading of sacred writings and\nin such amusements as are authorized by the righteous and when the\nSandhya sets in he must engage in devotion. O king, he must perform the\nmorning rites before the stars have disappeared and perform the evening\nrites before the sun has quite set. The morning and evening rites should\nnever be neglected except at seasons of impurity, anxiety, sickness or\nalarm. He, who but for illness lies on bed at the hours of sunrise and\nsunset, is guilty of iniquity. Therefore a man should rise before the\nsun in the morning and sleep not until after he has set. Those, who\nsinfully neglect the performance of both the morning and evening rites,\ngo to the hell of darkness after death. And having prepared food in the\nevening, the wife, of the householder with a view to obtain the fruit of\nthe Vi\u00e7wadeva rite, should give food, without offering any prayers, to\noutcasts or unclean persons. The householder, as his means allow, should\nagain show hospitality to any guest who may come receiving him with the\nsalutation of evening and offering him water to wash his feet, a seat, a\nsupper and a bed. The sin, consequent upon not receiving hospitably a\nguest who comes after sunset, is eight times greater than that of\nturning away one who comes during the day. A person should therefore\nparticularly show respect to him who seeks refuge after sunset, for the\nrespect, given to his satisfaction, will afford pleasure to all the\ncelestials. The householder should, therefore, as his means permit him,\ngive a guest food, potherbs, water, a bed, a mat, or if he cannot give\nany thing more, ground only on which to lie.\n\n\"Having taken his evening meal and washed his feet a householder should\ntake rest. His bed must be complete and made of wood, it must have ample\nspace, must not be cracked nor uneven, nor dirty nor infested by insects\nand must have a bedding. The householder must sleep with his head either\nto the east or to the south; any other position is unhealthy. In proper\ntime, under the influence of an auspicious planet and in an auspicious\nmoment he should go to his wife if she is not unbathed, sick, unwell,\nunwilling, angry, pregnant, hungry or over-fed. He should also be free\nfrom all these imperfections and should be neatly dressed and adorned\nand excited by tenderness and affection. Having bathed, wearing\ngarlands, using perfumes, delighted and animated by desire he should go\nto his wife\u2014not being hungry and excited with anxiety. There are certain\ndays on which the use of unguents, flesh and women is prohibited as the\neighth and fourteenth lunar days, new-moon and full-moon and the\nentrance of the sun into a new sign. On these occasions the wise should\ncontrol their appetites and engage in the worship of the celestials as\nlaid down in scripture, in meditation and prayer. And he, who acts\notherwise, will be doomed to a hell where he will be constrained to live\nupon ordure. A man should not excite his desires by medicines nor\nsatisfy them with unnatural objects or in public or holy places. A man\nshould not go to a woman under a huge tree, in the courtyard, in a place\nof pilgrimage, in pasturage, where four streets meet, in a cremation\nground, in a garden or in the waters. On all these occasions mentioned\nbefore in the morning or in the evening or being unclean the wise should\nnot cohabit with women. If a man goes to a woman during the Parva he\nloses wealth, if during the day he is visited with sin, if he cohabits\nwith a woman on ground he loses his fame. A man should not think\nvoluptuously of another's wife, nor should, he speak to her for that\npurpose; for such a wight will be born in his next life as a creeping\ninsect. The cohabitation with another's wife is a source of fear to him\nboth in this life and in the next\u2014for in this he loses his longevity and\nin the next he is doomed to hell. Considering all these things a man\nshould approach his own wife in proper season or even at other times\".\n\nSECTION XII.\n\nAlurva said:\u2014\"The householder should venerate gods, king, Br\u0101hmanas,\nsaints, aged persons and holy preceptors. He should also observe duly\nthe two Sandhyas and offer oblations to fire. He should use untorn\ngarments, delicate herbs and flowers, wear emeralds and other precious\nstones, keep his hair neat and clean, perfume his body with delicious\nunguents and should always go out handsomely dressed and decorated with\ngarlands and white flowers. He should not misappropriate another's\nproperty nor should treat him unkindly. He should always speak amiably\nand the truth and should not speak out publicly another's faults. O\nforemost of men, he should not envy another's prosperity\u2014nor should he\ncreate enmity with another; he should not use a broken conveyance, nor\nshould he sit under the shadow of a tree on the banks of a river. The\nwise should not make friends with, nor should they wend the same way\nwith, one who is hated, who is a sinner or a drunkard, who has many\nenemies, or who is lousy, with a harlot or her gallant, with a pauper or\na with a prodigal, a slanderer or a knave. A man should not bathe in\nriver when it is ebb-tide, should not enter a house when it is on fire\nnor climb to the top of a tree; nor (when in the company of others)\nclean his teeth, nor blow his nose nor grape without covering his mouth,\nnor clean his throat, nor cough, nor laugh loudly, nor emit wind with\nnoise, nor bite his nails, nor cut grass, nor scratch ground, nor put\nhis beard into his mouth, nor crumble a clod of clay, nor look upon the\nplanets when he is unclean. He should not see another's wife when she is\nnaked nor see the sun at the time of its rising or setting. He should\nnot express disgust at a dead body for the odour of it is the produce of\nthe moon. He should avoid, during the night, the place where four roads\nmeet, the village tree, the forest adjacent to a cremation ground and a\nloose woman. The wise should not pass across the shadow of a venerable\nperson, of an image of a deity, of a flag and of a heavenly luminary. He\nshould not travel alone in a forest nor sleep alone in an empty house.\nHe should live at a distance from hair, bones, thorn, filth, remnants of\nofferings, ashes, chaff and earth wet with water in which another has\nbathed. He should not seek the shelter of a degraded wight and should\nrenounce the company of wily persons. He should not approach voracious\nanimals and should not lie down on bed long after sleep is broken. He\nshould not, for a too long time, lie down on bed, sleep, keep up nights,\nsit and take exercise. The wise should avoid, even at a distance,\nanimals with tusks and horns and exposure to frost, wind and sunshine. A\nman should neither bathe, nor sleep nor rinse his mouth when he is\nnaked; he should not wash his mouth nor perform any sacred rite with his\nwaistband loosened. Nor he should, with one piece of cloth on, offer\noblations to fire, sacrifice to the celestials, wash his mouth, salute a\nBr\u0101hman or utter a prayer. He should not associate with evil\ncompanions\u2014the intercourse for half an instant, the pious is desirable.\nThe wise should not quarrel men inferior or superior to them; dispute\nand marriage with equals are always desirable. The wise should never\nenter into dispute and should always avoid useless enmity. It is better\nto suffer a trifling loss but he should not acquire wealth by hostility.\n\n\"When bathed he should not wipe his limbs with the cloth he has put on\nnor with his hands; he should not shake his hair nor rinse his mouth\nbefore he has risen. He should not put one foot upon another nor spread\nout his foot before his elders but should modestly sit in a posture\ncalled Ver\u0101sana i.e., on his knees. He should not go round a temple upon\nhis left hand nor circumambulate any venerable object in the reverse\ndirection. The wise should not spit nor void impurities before the moon,\nfire, the sun, water, wind, or any respectable person. Nor should he\npass urine standing or upon a public way; he should not pass over\nphlegm, ordure, urine or blood; nor should he spit forth the mucus of\nthe throat at the time of eating, offering sacrifices or oblations or\nreciting prayers or before a respectable person.\n\n\"A man should not treat women disrespectfully nor should he place too\nmuch confidence in them. He should not deal with them impatiently nor\nshould he give them supremacy in important matters. O king, wise\npersons, ever treading the path of morality, should not issue out of his\nhouse without saluting the chaplets, flowers, jewels, clarified butter\nand venerable persons. He should salute the places where four roads\nmeet, perform sacrifices at proper seasons, relieve the poor and\nvenerate the learned and good-natured. He who worships the celestials\nand saints, gives cakes and water to the manes, and performs\nhospitality, attains to exalted stations after death. He who speaks\nwisely, moderately and compassionately proceeds to the regions which are\nthe perpetual sources of bliss. He who is intelligent, bashful,\nforgiving, god-fearing and humble, proceeds to the region which is\nattainable by the learned and those born in a pious race.\n\n\"The wise should not read the Vedas on the Parva days, on impure\nseasons, upon untimetely thunder and the occurrence of eclipses. The\nattainment of heaven is a trifling thing to him who allays the anger of\nthe angry, who is friend to all and freed from malice, and who removes\nthe fear of the pious. A man should use an umbrella to protect him\nagainst the sun and rain; he should carry a rod when he goes by night or\nthrough a forest and he should use shoes if he wishes to save his body\nfrom being hurt. As he proceeds he should not look up nor about him, nor\nafar off but keep his eyes upon the ground to the extent of a couple of\nyards.\n\n\"He, who, having controlled himself, puts a stop to the sources of all\nthese imperfections, meets with no obstacle in the acquisition of piety,\nwealth and desire. Final emancipation is in his grasp, who is sinless\ntowards them who commit mischief by him, who speaks amicably to them who\nuse harsh words and whose soul melts with the benevolence. The earth is\nupheld by the truthfulness of those who have controlled their passions,\nand who, always following pious observances, are not sullied by desire,\ncovetousness and anger. A man should therefore speak truth when it is\nagreeable and he should be silent when that truth would give pain. He\nshould avoid agreeable words when they are detrimental and unreasonable,\nfor it is always better to speak those disagreeable words which would\nproduce salutary effect, although it would give offence. A prudent man\nshould always cultivate that, in act, thought and speech, which conduces\nto the well-being of all living creatures both in this world and the\nnext\".\n\nSECTION XIII.\n\nAlurva said:\u2014\"A father, without changing his cloth, should bathe when a\nson is born; he should then go through the ceremonies consequent upon\nthe birth and perform the Sr\u0101ddha which should always be celebrated upon\noccasions of prosperity. With a composed mind and thinking on nothing\nelse, he should worship both the celestials and the manes and\nreverentially go round keeping Br\u0101hmans on his left hand and offer them\nfood. And standing with his face directed to the east, he should, with\nthe portions of the hand sacred to the celestials and Praj\u0101pati, offer\nballs of food with curds, unbruised grain and jujubes. He should perform\non every accession of prosperity the Sr\u0101ddha ceremony, by which the\nmanes called N\u0101ndimukhas are propitiated. On the occasion of the\nmarriage of a son or daughter, on entering a new house, on giving a name\nto a child on performing his tonsure and other purificatory rites, at\nthe binding of the mother's hair during gestation, on first seeing the\nface of a son and on similar other occasions a householder should\ndiligently worship the manes so named. I have described to you, O king,\nthe mode of worshipping the manes, as laid down by ancient sages; hear,\nI shall now describe the rules for the performance of obsequial rites.\n\n\"Having washed the dead body with sacred water, adorned it with garlands\nand reduced it to ashes outside the village, the relatives having bathed\nwith their clothes on, should stand with their faces to the south and\noffer libations to the dead, addressing him by name and saying,\n'Whatever thou mayst be.' (And if it is burnt during the day,) they\nshould return to the village along with the cattle coming from pasture,\nand when stars appear, should go to rest, sleeping on mats spread upon\nthe earth. (And as long as the mourning lasts) every day a ball of food\nshould be placed on the ground as an offering to the dead and they\nshould take rice without flesh. And as long as the mourner wishes he\nshould feed the Br\u0101hmans for the soul of the dead derives pleasure in as\nmuch as his kinsmen are satisfied with their entertainment. (After the\ndeath of a person) on the first day, or the third, or seventh or ninth,\nhis relatives should change their clothes and bathe out of doors and\noffer a libation of water with sesamum-seeds. On the fourth day the\nbones and ashes should be collected; after which the body, of one\nconnected with the dead by offerings of funeral cakes, should be touched\nwithout thereby incurring impurity. And those who are related by\npresentation of water are qualified for any business. The former class\nof kinsmen are allowed to use beds but still they are prohibited from\nusing arguments and flowers and must observe continence after ashes and\nbones have been collected. When a child is dead, or one who is abroad,\nor one who is degraded, or one who is a spiritual guide, or when one\ncommits suicide, or when one destroys himself by water, fire or by\nhanging, the period of uncleanliness is over as soon as the news is\nreceived. The food of a family, in which a relation is dead, should not\nbe taken for ten days. During the period of uncleanliness, gifts,\nacceptance, sacrifice and the study of sacred writings should be\nsuspended. The term of uncleanliness for a Br\u0101hmin is ten days; for a\nKshatriya twelve days; for a Vai\u00e7ya fifteen days and for a Sudra a whole\nmonth. On the first day after the period of impurity is over, the\nnearest relative of the dead should feed Br\u0101hmins at his pleasure, but\nin uneven number and should offer to the dead a ball of rice upon holy\ngrass placed near the remaining portion of the food that has been\nconsumed. After the Br\u0101hmans have been fed, the mourner, according to\nhis caste, should touch water, a weapon of goad or a staff\u2014for he is\npurified by such contact. He should then resume the duties assigned to\nhis caste and maintain his livelihood by the acquisition of wealth.\n\n\"He should then perform the Sr\u0101ddha of his deceased relative on the day\nof his death in each month (for a year). And then feeding the Br\u0101hmins\nin an uneven number he should offer balls to the deceased. The Br\u0101hmins\nshould then be accosted by the sacrificer if they are satisfied and\nafter they have declared their satisfaction he should relate the prayer,\n'May this ever satisfy such a one.'\n\n\"The Sr\u0101ddha, which is called Ekoddistha, should be performed monthly\nfor one year after the death of a person. And at the expiry of one year\nthe ceremony called Sapindana should be observed, Hear, O king (I shall\ndescribe) how shall that be celebrated. This ceremony should be\ncelebrated in the same way as monthly obsequies\u2014only four vessels should\nbe placed with water perfumes and sesamum. O king, (of these four) one\nshould be dedicated to the deceased and three to the manes, and the\ncontents of the former should be transferred to the latter three. After\nthe deceased has been included in the list of manes, O king of earth,\nthe ancestors should be again worshipped with all the ceremonies of the\nSr\u0101ddha. The persons connected by the offering of cake, who are\ncompetent to celebrate the obsequial ceremonies, are the son, grandson,\ngreat grandson, a kinsman of the dead, the descendants of a brother or\nthe prosperity of one connected by funeral offerings. And when all these\nrelations are wanting, the ceremony may be performed by those allied by\nthe offerings of water only or those allied by offerings of cakes or\nwater to maternal ancestors. When males, both in the maternal and\npaternal families, are extinct, the funeral obsequies may be performed\nby women or by those who are connected with the deceased in social and\nreligious institutions or by him who inherits his property.\n\n\"And even when friends and those who will inherit his property are\nwanting the king may have his obsequia rites, initiative intermediate\nand subsequent, celebrated. Hear, I shall now describe the difference of\nthese three classes of rites. The first are those which are performed\nafter the burning of the dead body until the touching of water, weapons\n&c. The Sr\u0101ddhas, called Ekoddistha which are performed every month, are\ncalled intermediate rites; and the ceremonies, which follow\nSapindakarana when the deceased becomes one of his ancestors, are called\nsubsequent rites\u2014from this time the ceremonies become general and\nancestral. The initiative ceremonies should be performed by the relative\nof the father or mother whether allied by the offering of the cake or of\nwater by the companions of the dead man or by the king who inherits his\nproperty. Both the intermediate and subsequent rites should be\ncelebrated by sons and other relations, and by daughter's sons and their\nsons. In every year, O king, the obsequial ceremonies should be\nperformed either by males or females, in the same way as the ceremonies\nof month by obsequies are enjoined. Hear O king, I shall now describe,\nat what seasons and in what manner those ceremonies are to be\nperformed\".\n\nSECTION XIV.\n\nAurva said:\u2014\"When a man celebrates reverentially the Sr\u0101ddha of his\nancestors, Brahm\u0101, Indra, Rudra, two Aswinis, the sun, fire, Vasus,\nMaruts, Vi\u00e7wadevas, Rishis, birds, men, beasts, reptiles, manes and all\nother creatures, become propitiated. This should be performed, O king,\nevery month, on the fifteenth day of the dark fortnight, or the eighth\nday of the same period in some months or at particular seasons. Hear, I\nshall now explain them. A householder should celebrate it when he will\nfind all requisites ready, when a learned Br\u0101hmin has come to the house\nfor which ancestral ceremonies are appropriate. He should voluntarily\noffer sacrifice upon any atmospheric portent, at the equinoctial and\nsolstitial periods, at eclipses of the sun and moon, on the sun's\nentrance into a Zodiacal sign, upon unpropitious aspects of the planets\nand asterisms, on dreaming unlucky dreams and on eating the grain of the\nyear's harvest. The manes obtain satisfaction for eight years from\nancestral offerings upon the day of the new moon when the star of the\nconjunction is Anur\u0101dh\u0101, Visakh\u0101 or Sw\u0101ti and for twelve years when it\nis Pushya, Ardr\u0101 or Punarvasu. He, who desires to satisfy the celestials\nor the manes, very seldom gets an opportunity on a day of new moon when\nthe stars are those of Dhanistha, Purvabh\u0101drap\u0101da or Satabhis\u0101. Hear\nalso the description of another class of Sr\u0101ddhas which give special\ndelight to the manes as explained by Sanatkum\u0101ra the son of Brahm\u0101, to\nthe noble Pururavas when brimful with faith and devotion to the manes he\nasked how he might please them. The third lunar day of the month of\nVaisakha (April, May) and the ninth of K\u0101rtika (October, November) in\nthe light fortnight; the thirteenth of Nabha (July, August) and the\nfifteenth of Magha (January, February) in the dark fortnight are called\nby the sages of yore the anniversaries of the first day of Yuga and are\nregarded as most sacred. On these days water mixed with sesamum-seed\nshould be duly offered to the progenitors as well as on every lunar and\nsolar eclipse; on the eighth lunations of the dark fortnights of\nAgrah\u0101yana, M\u0101gha and F\u0101lguna on the two days beginning the solstices\nwhen the nights and days alternately begin to diminish; on the days\nwhich are the anniversaries of the beginning of Manwantaras; when the\nsun is in the path of the goat and on all these occasions when meteors\nappear. A Sr\u0101ddha, performed on these occasions, gives pleasure to the\nmanes for a thousand years; and this is the secret which they have\ngiven. The fifteenth day, of the dark fortnight in the month of M\u0101gha\nwhen united with the conjunction of the asterism over which Varuna\nrules, is also a sacred season when offerings particularly afford\ndelight to the manes. When the asterism Dhanishth\u0101 is united with the\nday of new moon, food and water, offered by members of respectable\nfamilies, satisfy the manes for ten thousand years. And on the day of\nnew moon when Ardra is in the ascendant they rest satisfied by offerings\nfor a whole age.\n\n\"He, who after having offered food and libations to the manes bathes in\nthe Ganges, Satlaj, Vipasa, Saraswati or the Gomati at Naimisha, is\nfreed from all sins. The manes also sing\u2014'After having obtained\ngratification for a twelve month we shall derive further satisfaction by\nlibations offered by our descendants at some place of pilgrimage at the\nend of the dark fortnight of M\u0101gha'. (The songs of Pitris) confer upon\nmen purity of mind, prosperity, prosperous seasons, perfect rites and\nfirm faith and all other things which they desire. Hear, O king, I shall\nrepeat some verses as sung by the manes, hearing which, you will follow\nthem with a controlled mind. 'That wise man who does not shrink from\nspending his wealth and presents us with cakes shall be born in an\nillustrious family. He should, if he is rich, give to Br\u0101hmans in our\nhonour, jewels, cloths, land, conveyances, wealth and various other\neatables. If he not got so much wealth he should feed with faith and\nhumility excellent Br\u0101hmans according to his means. If he cannot afford\nto give them food even he should according his might, present them with\nunboiled grain or with some gifts however trifling they may be. Should\nhe be utterly unable even to do this, O king, he must give to some\nexcellent Brahmin, bowing before him sesamum-seeds, adhering to the tips\nof his fingers. Or he should sprinkle water mixed with seven or eight\nsesamum seeds to us upon the ground; or he should gather, as he may,\nfodder for a day and give it to a cow, by which he will, if firm in\nfaith, give us satisfaction. And if it is impossible for him to go\nthrough any of these he should go to a forest raise up his arms to the\nsun and other planets and say aloud\u2014'I have no money, nor property nor\ngrain nor any thing whatever which I may give as an offering to my\nancestors. So I reverentially bow unto my ancestors; may they be\npropitiated with my devotion only\u2014I throw up my arms in the air.' These\nare the words of the progenitors. O king, he who endeavours to satisfy\ntheir desires, performs the ancestral rite called Sr\u0101ddha\".\n\nSECTION XV.\n\nAurva said:\u2014\"Hear, O king, what description of Brahman should be fed at\nancestral ceremonies. He must be Trinachiketa, Trimadhu and\nTrisuparna;[246] or one who is versed in the six supplementary sciences\nof the Vedas; one who is well acquainted with the Vedas; one who\npractises the duties laid down in the Vedas,[247] one who is yogi,[248]\none who is Jestha S\u0101maga;[249] an officiating priest, a sister's son, a\ndaughter's son, a son-in-law, a father-in-law, a maternal uncle, an\nascetic, a Br\u0101hman who keeps up the five fires, a pupil, a kinsman; one\nwho respects his parents. O king, a man should employ the Br\u0101hmans first\nmentioned in the performance of the Sr\u0101ddha ceremony of his ancestors;\nand in the subsidiary rites performed to please his manes he should\nengage the others. He should not invite at a Sr\u0101ddha ceremony a false\nfriend, one who has got ugly nails, one who is eunuch, one who has got\nblack teeth, a ravisher, a Br\u0101hman who neglects the service of fire and\nsacred duty, a vender of Soma plant, a man accused of any crime, a\nthief, a calumniator, a Br\u0101hman who performs the religious ceremonies\nfor degraded persons, one who gives instructions to his servants in\nsacred writings; or one who is instructed in it by his servant, the\nhusband of a woman who has been formerly betrothed to another, a man who\nhas neglected his parents, the protector of a Sudra, the husband of a\nSudra woman, and a Br\u0101hman who worships idols. On the first day of the\nSr\u0101ddha a wise man should invite eminent teachers of Vedas and other\nBrahmins, and according to their instructions he must settle what is to\nbe dedicated to the celestials and what to the manes. And in the company\nof the Brahmins he should abstain from anger, continence and hard work.\nHe, who having eaten himself in a Sr\u0101ddha and fed Brahmans and appointed\nthem to their sacred offices, is guilty of incontinence, thereby dooms\nhis progenitors to shameful suffering. Therefore on the day before the\nSr\u0101ddha, eminent Br\u0101hmans should be invited. If a Br\u0101hman, who has\ncontrolled his senses, comes to the house uninvited he should also be\nentertained with food. The Brahmins are to be respectfully received with\nwater for their feet and after they have rinsed their mouths and washed\ntheir hands they should be offered seats. An uneven number of Br\u0101hmins\nfor the manes and an even number for the gods, as many as he can, should\nbe employed; or one only on each occasion.\n\n\"Thus the householder, with faith, should offer oblations to the\nmaternal grand father along with the worship of Viswadevas or he should\nperform the Viswadevas[250] ceremony. He should feed the Brahmins, who\nare for the gods and maternal ancestors with their faces to the east.\nAnd there who are for the paternal ancestors and ancestors in general\nshould be fed with their faces to the north. Some say, O king, that\nseparate Sr\u0101ddha should be performed for these two classes of ancestors\nand others hold that they should both be entertained with the same food.\nThe wise should spread Kus\u0101 grass for the seats of the Br\u0101hmans and then\nworship them with libations; and having received permission from them he\nshould then invoke the deities. Then the man who is acquainted with the\nritual should offer a libation to the gods with water and barley and\nthen flowers, perfumes and incense. Then he should offer libations to\nthe manes placed upon his left; and having first provided seats of Kus\u0101\ngrass, he, with the permission of the Br\u0101hmans, should invoke with the\nusual prayers, the manes to the ceremony, offering libation on his left\nhand of water and sesamum. If any guest arrives at the time who is\ndesirous of eating or who is passing along the road he should worship\nhim with the permission of Br\u0101hmans; for the saints, for the behoof of\nmankind, travel over the earth disguised in various shapes and forms. It\nis for this reason, O king, that the wise worship a person who comes at\nsuch an hour\u2014and if a guest is neglected\u2014the fruits of an ancestral\noffering are baffled.\n\n\"With the permission of the Br\u0101hmans assisting in the ceremony the\nhouseholder should offer food without salt and seasoning to fire three\nseveral times, exclaming first, 'To fire, the Conveyance of oblations;\nto the progenitors Swaha'. Next addressing the oblation to Soma, the\nlord of the progenitors and giving the third to Vaivaswat. He should\nthen place the residue in the dishes of the ancestors. He should then\noffer to Br\u0101hmanas choice viands well dressed and seasoned and profuse\nand request them most gently to partake of it at their pleasure. The\nBr\u0101hmanas should attentively, in silence and with smiling faces eat that\nfood. The sacrificer not hungrily, nor in haste but with devout faith\nshould offer that food. Thereupon repeating the prayers that slay\nRakshas and scattering sesamum-seeds on the ground he should regard\nthese eminent Br\u0101hmanas as his ancestors and address them (saying). 'May\nmy father, grand father and great grand father enter the persons of\nthese Br\u0101hmans and be propitiated with (my offerings). May my father,\ngrand father and great grand father derive satisfaction from these\noblations to fire. May my father grand father, great grand father derive\ngratification from the balls of food placed by me upon the ground. May\nmy father, grand father, great grand father be propitiated with what I\nhave offered them, this day, in faith. May my maternal grand father, his\nfather and his father derive gratification from my offerings. May all\nthe celestials derive satisfaction and evil beings die. May the\nimperishable Hari the lord of sacrifice accept the oblation offered to\nthe manes or to the celestials and may all malignant spirits and enemies\nof the celestials depart from the ceremony'.\n\n\"When the Br\u0101hmans have been entertained with food to their satisfaction\nhe should scatter a portion of the food on the ground and present them\nindividually with water to rinse their mouths. And then obtaining their\npermission he should place upon the ground, balls made up of boiled rice\nand condiments along with sesamum-seeds. He should then offer libation\nalong with sesamum-seeds with the part of the hand sacred to the manes:\nand with the samri part of the hand he should offer cakes to his\nmaternal ancestors. He should diligently make gifts on all these\noccasions in lonely places, naturally picturesque and by the side of\nstreams. Upon Kus\u0101 grass the tips of which are directed to the south and\nlying near the remnants of meats the householder should present the\nfirst ball of food consecrated with flowers and incense to his father;\nsecond to his grand father and the third to his great grand father; and\nthen wiping his hands with the roots of Kus\u0101 grass he should satisfy\nthem who are contented with the wipings thereof. Then having satisfied\nthe maternal ancestors with balls of food consecrated with incense and\nflowers he should offer water to the principal Br\u0101hmans to rinse their\nmouths. And then giving presents to the Brahmans with attention and\npiety according to his means soliciting their benedictions accompanied\nwith the exclamation 'Swadha' and having distributed those presents to\nthe Br\u0101hmans he should address the gods saying 'May the Viswadevas be\npropitiated' and receive the reply thereto from the Br\u0101hmans. The\nBr\u0101hmans having said \u2018So be it,' and granted him blessings he should\nfirst send away his paternal ancestors and then the celestials. The same\norder as regards food, gift and dismissal should be observed with the\nmaternal ancestors and the gods. Beginning with the washing of the feet\nand ending with the dismissal of the gods and Br\u0101hmans all the\nceremonies should be first performed for paternal ancestors and then for\nmaternal ancestors.\n\n\"Thereupon he should dismiss the Brahmans with sweet words and\nreverence, follow them to the gate and then come back with their\npermission. The wise will then perform the invariable ceremony called\nthe worship of Viswadevas and then with a controlled mind he should take\nhis meals in the company of revered persons, friends and servants.\n\n\"The learned should then celebrate the ancestral ceremony\u2014for the\nancestors being propitiated all his desires are fulfilled. The things\nare specially considered sacred at obsequies namely a daughter's son, a\nNepal blanket and sesamum-seeds; the gift or naming or seeing of silver\nis also auspicious. O king, the person performing a Sr\u0101ddha ceremony\nshould abstain from anger, walking about and hurry and those who take\ntheir meals at the Sr\u0101ddha should also avoid them. O king Viswadevas,\npaternal ancestors, and maternal ancestors are pleased with him who\nperforms these obsequial rites.\n\n\"O king, the moon is the supporter of the manes and he is sustained by\nacts of austere devotion. Hence one, who practises austerities, should\nbe appointed at the performance of a Sr\u0101ddha. O king, if there is one\nYogi in the midst of a thousand Br\u0101hmans, he liberates both the\nsacrificer and all those who take their meals there\".\n\nSECTION XVI.\n\nAurva said\u2014\"Ancestors are gratified for a month with Havishya,[251]\nfish, or the flesh of the hare, of birds, of the the goat, the antelope,\nthe deer, the gayal, or the sheep, or with the milk of the cow[252] and\nvarious preparations thereupon, They are perpetually pleased with flesh\nin general and with that of the long-eared white goat in particular, The\nflesh of the rhinoceros, the K\u0101las\u0101ka, potherb and honey, give special\nsatisfaction to those who are adored at the obsequial ceremonies.\nBlessed is he, and the king who performs at the due time the Sr\u0101ddha\nceremony of his ancestors at Gya and that affords special delight to his\nancestors. Grains that spring up spontaneously, wild-rice, white and\nblack Panic forest vegetables, barely, wheat-rice, sesamum, various\nkinds of pulse and mustard are considered specially fit for ancestral\nofferings. O king, a householder should not offer any kind of grain that\nis not rendered sacred by religious rites nor the pulse called\nR\u0101jam\u0101sha, nor millet, nor lentils, nor gourds, nor garlick, nor onions,\nnor nightshade, nor camel's thorn, nor salt, nor the efflorescence of\nsalt deserts, nor red vegetable extracts, nor any thing that looks like\nsalt, nor any thing that is hated by people. He should not offer that\nwater at a Sr\u0101ddha that has been brought by night, or has been left off,\nor is so little as cannot satisfy a cow, or smells badly or is covered\nwith froth. He should not offer milk of animals with undivided hoof, of\na camel, a ewe, a deer, or a buffalo. Neither the celestials nor the\nmanes will partake of the food if a Sr\u0101ddha is looked at by a eunuch, a\nfoundling, an outcast, a heretic, a drunken man, or one diseased, a\ncock, a naked ascetic, a monkey, a village hag, by a woman in her\ncourses or pregnant, by an unclean person, or by a carrier of corpses.\nThe ceremony should be celebrated on a plot of ground carefully\nenclosed. The performer should scatter sesamum on the ground and drive\naway evil spirits. He should not offer food that is fetid, or spoiled by\nhairs or insects, or mixed with acid gruel, or stale. Whatever pure food\nis offered to the manes, with faith and mentioning their names and race,\ngives them nourishment. O king, in the days of yore, in the forest of\nKal\u0101pa the Pitris said to Ikshwaku, the son of Manu 'Those, who shall\nrespectfully offer to us cakes at Gya, shall follow a righteous path.\nMay he be born in our family, who shall give us on the thirteenth of\nBh\u0101drapada and M\u0101gha milk, honey and clarified butter, who shall marry a\nmaiden, shall liberate a black bull and shall liberate a horse sacrifice\naccompanied with liberal presents'\".\n\nSECTION XVII.\n\nPar\u0101\u00e7ara said:\u2014In the days of yore the glorious Aurva, when accosted by\nthe illustrious king Sagara, said thus regarding the usages to be\npractised by mankind. I have described to you all those observances\nwhich no one should violate.\n\nMaitreya said:\u2014\"O venerable Sir, I know all those who are called\nSanda,[253] Apabidha[254] and Udakee[255] but I wish to know who is\ncalled Nagna; doing what he is called so, and what is the character of\nsuch a person to whom you have referred\".\n\nPar\u0101\u00e7ara said:\u2014The Rig, Yajur and Sama Vedas are the three-fold covering\nof the several castes and the sinful wight who throws off this is called\nnaked or apostate. The three Vedas constitute the dress of all men and\nwhen people neglect them they are left bare. Hear, what my grand father\nthe pious Vasishtha said about this to the noble Bhishma. O Maitreya I\nheard what my grand-father said about this.\n\nThere took place in the days of yore a battle between the gods and\ndemons for the period of a divine year in which the gods were defeated\nby the demons under the command of Hr\u0101da. The celestials, who were\ndefeated, fled away to the northern shore of the milky ocean, where\nbeing engaged in devout practices, they thus prayed to Vishnu\u2014\"May the\nglorious Vishnu, who is without beginning, the lord of all beings, be\npropitiated with the words that we are going to address to him. Who can\nsing the glories of that great God from whom have originated all beings\nand in whom they cease to exist? Though thy true greatness is not within\nthe reach of words still we have been engaged in glorifying thee being\ndiscomfitted by our enemies. Thou art earth, water, fire, air, ether,\nmind, Prakriti and Purusha. O thou at one with all souls, thy form,\nvisible or unvisible, pervades all from Brahm\u0101 to a stock diversified by\ntime and place. Salutation to thee, who art Brahm\u0101 originated from the\nlotus springing from thy navel for the purpose of creation. Salutation\nto thee who art Indra, the sun, Rudra, the Vasus, fire, the winds and\neven also ourselves. Salutation to thee, O Govinda, who art at one with\nall demons, who are the creature of arrogance and want of discrimination\nuncontrolled by patience and self-control. Salutation to thee who art at\none with the Yakshas, whose minds have no idea of perfect knowledge and\nwho are accordingly of unmitigated prowess and whose nature is charmed\nwith sounds. Salutation to thee, O foremost of Purushas, who are at one\nwith all night-rangers, originated from the quality of darkness, fierce,\nfraudulent and cruel. Salutation to thee, O Jan\u0101rddana, who art that\nvirtue that gives rewards for the virtuous actions of those who live in\nheaven. Salutation to thee who art at one with the saints of\naccomplished piety, who are always contented and who traverse\nunobstructed all permeable elements. Salutation to thee who art at one\nwith the serpents, double-tongued, impulsive, cruel, not satisfied with\nenjoyment and having immense wealth. Salutation to thee who art at one\nwith the Rishis who are freed from sins and imperfections and at one\nwith wisdom and tranquility.\n\n\"Salutation to thee, O thou having lotus-eyes, who art at one with time\nthat devours, without any compunction, all created beings at the end of\nKalpa. Salutation to thee who art at one with Rudra, who dances with\ndelight after devouring all beings\u2014gods and men. Salutation to thee,\nJan\u0101rddana, who art at one with men, who, actuated by the quality of\nfoulness, engage in actions. Salutation to thee who art at one with\nbrute animals\u2014the spirit that leads to perversity, which proceeds from\nthe quality of darkness and is encumbered with twenty-eight kinds of\nobstruction. Salutation to thee who art that chief spirit that appears\ndiversified in the vegetable world and which are the substance of\nsacrifice is the agent of accomplishing the perfection of the universe.\nSalutation to thee who art identical with every thing and whose first\nform is the objects of perception and heaven and animals and men and\ncelestials. Salutation to that form of thine, which is the cause of\ncauses and which is distinct from and superior to the endless universe\ncomposed of intelligence, matter and the like and with which nothing can\nbe compared. Salutation to thee, O great God, who hast neither colour\nnor extent nor dimensity and which is beyond all qualities and whose\nessence, purest of the pure, can be conceived only by sages. Salutation\nto the Brahma form of thine, who pervades in our bodies, who exists in\nall objects, who is without birth or decay and distinct from whom\nnothing exists. Salutation to thee, V\u0101sudeva, the supreme lord of all,\nwho is unsullied, the root of all things, freed from dissolution,\nunborn, eternal, who in essence is the supreme condition of spirit and\nin substance the whole of the universe\".\n\nHaving thus recited the prayer the celestials beheld Hari the supreme\nlord of all, seated on Garuda, armed with the shell, the discus, and the\nmace. And having placed themselves before him they addressed him and\nsaid \"Have pity upon us, O lord, and save us, who have come to thee for\nhelp, from the Daityas. O supreme lord, transgressing the commands of\nBrahm\u0101, the demons headed by Hr\u0101da, have taken possession of the three\nworlds and appropriated the offerings which are our portion. Though thou\nart at one with the endless creation and we are a portion of thyself,\nwe, impressed by illusions, behold all things of the universe as\ndistinct. Our enemies are engaged in the duties of their respective\norders, follow the paths laid down by sacred writings and practise\nreligious penances so we cannot lay them. O thou of immeasurable wisdom,\ndo thou so instruct us that we may root out the enemies of the\ncelestials\".\n\nWhen the glorious Vishnu heard their prayers he emitted from his person\nan illusory form which he gave to the celestials and said. \"This\nillusory form shall so deceive the Daityas, that being led astray from\nthe path of the Vedas, they shall be slain; for all gods, demons and\nothers, who shall transgress the authority of the Veda, shall perish by\nmy prowess which I exercise for the preservation of the universe. Go\nthen; be not afraid; this illusory form shall go before you. O\ncelestials, it shall be of great service to you, this day\".\n\nSECTION XVIII.\n\nPar\u0101\u00e7ara said:\u2014Maitreya, having proceeded to the Daityas the illusory\nform beheld them engaged in austere penances on the banks of the river\nNerbud\u0101. And approaching them in the guise of a naked mendicant, with\nhis head shaven and carrying a bunch of peacock's feathers he addressed\nthem gently \"O lords of Daitya race\u2014why do you practice these devout\npenances? Do you expect rewards in this world or in the next?\" The\nAsuras said:\u2014\"O thou of great mind, we have been engaged in these\npenances with a view to reap fruits in the next world. Do thou tell us\nif thou hast got anything to say on this\". The deceptive figure\nsaid:\u2014\"If you are desirous of final emancipation hear my words, for you\nwill obtain the revelation which is the door to final happiness. The\ninstructions, superior to which there is nothing, I will give you, are\nthe secret path to final emancipation. If you follow them you shall\neither obtain heaven or exemption from future births. O ye gifted with\nmighty strength, you are worthy of these instructions\".\n\nPar\u0101\u00e7ara said:\u2014There did the illusory figure mislead the Daityas from\nthe teachings of the Vedas by various persuations and many specious\narguments, teaching that the same-thing might be for the sake of virtue\nand of vice; might be and might not be; might or might not lead to final\nemancipation; might be the supreme object and not the supreme object;\nmight be effect and not be effect; might be manifest and not be\nmanifest; might be the duty of those who go naked and who go richly\ndressed. And thus were the Daityas led astray from the path of their\nduties by the continued teachings of their illusory teacher, keeping up\nthe equal truth of contradictory teachings. And those were called\nArhatas from the phrase he had employed of \"Ye are worthy (Arhatha) of\nthis great teaching\" that is of the false teachings which he induced\nthem to follow. Thus did the illusory figure lead away the Asuras from\nthe teachings of the Vedas. And being impressed by those teachings the\nAsuras initiated others in all those doctrines. They in their turn\nbecame teachers of the same false doctrines and converted others. And\nthus communicating their doctrines to each other, they were all led away\nfrom the teaching of the Vedas.\n\nThen pulling on garments of red colour, with collyrium in his eyes, the\nillusory figure again addressed others of the same family in sweet and\nmild accents\u2014\"O ye demons, gifted with strength, if ye wish for heaven\nor final rest desist from the sinful massacre of animals and hear from\nme what you should do. The whole universe is composed of discriminative\nknowledge; understand my words well for they have been uttered by the\nwise. The world is without stay and is perpetually revolving in the\nstraits of existence being engaged in the pursuit of erroneous knowledge\nand sullied by passion and others\".\n\nPar\u0101\u00e7ara said:\u2014In this wise exclaiming to them \"Know\" (Budhyadwam) and\nthey saying (Budhyate), \"it is known,\" those Daityas were led away from\ntheir own religion. They thus renounced their respective duties being\nimpressed by the reasonings and arguments of that illusory figure. O\nMaitreya, they, impressed, persuaded others to do the same and thus the\nheresy spread and many abandoned the practices laid down by the Vedas\nand Smritis. O twice-born one, with various other erroneous teachings,\nthe illusory figure converted many other Daityas. Being thus deluded,\nthe Asuras, in no time, abandoned the doctrines and rites laid down by\nthe three Vedas. Some of them, O twice-born one, spoke ill of the Vedas\nand others villified the celestials. Some spoke against the Vedic rites\nand sacrifices and others calumniated the Br\u0101hmans. \"The precepts\" they\npreached \"that lead to the sacrifice of animals, are highly culpable. To\nlay that throwing clarified butter in fire produces rewards is simply\nchildishness. If any one, after having obtained godhead by multiplied\nceremonies, is fed along with Indra upon the wood used as fuel in holy\nfire, he is lower than a brute which feeds upon leaves. If a beast,\nbeing sacrificed, attains to heaven, why does not the sacrificer slay\nhis father in a sacrifice? If a dead person is satisfied if another is\nfed at a Sr\u0101ddha then why does not the food offered by his son reach him\nwho resides at a distance? All these words therefore depend upon\nindividual respect so it is better for you to neglect them and\nappreciate mine. The words of authority, O mighty Asuras, do not fall\nfrom heaven; reasonable words only are to be acknowledged by me and\npersons like yourselves\". By these and similar reasonings the Daityas\nwere led away and none of them any longer acknowledged the authority of\nthe Vedas.\n\nAfter the Daityas have thus been led astray, the gods, with careful\npreparations, addressed themselves for fight. And there again began a\nterrible encounter between the gods and demons. And the demons were now\ndefeated and slain by the gods who had adhered to the righteous path.\nFormerly the Daityas were protected by the armour of their own religion\nand they were now slain for the desertion of that armour of religion.\n\nFor that time, O Maitreya, those, who have followed the religion\npreached by the illusory figure, are called naked for they following a\nwrong track have thrown off the garment of the Vedas. There are four\norders of men, namely; the religious student, the householder, the\nhermit and the mendicant; there is no fifth order. The sinful man, who\nafter relinquishing the order of the householder, does not become either\na hermit or a mendicant, is said to be naked. The man, who, although\nable, does neglect his permanent observances for one day, commits sin\nfor one day; and if he neglects them, not being in trouble, for a\nfortnight he can be purified only by arduous expiation. The virtuous\nmust see the sun after looking upon a person who has neglected his\npermanent observances for a year; if they have touched they must bathe\nwith their clothes on\u2014but that vicious one has no individual expiation\nfor himself. There is no sinner on earth more culpable than one in whose\nhouse the celestials, progenitors and spirits are left to sigh\nunworshipped. No man should associate, in residence, sitting or society\nwith him on whose person or in whose house the gods, progenitors and\nspirits sigh. Conversation, exchange of civilities or association with a\nman is equally reprehensible who for a year has not observed pious\nobservances. And the man who eats in the house of such a man, or sits\ndown with him or sleep on the same couch with him, becomes instantly in\nthe same way culpable.\n\nHe who eats himself without satisfying the gods, manes, spirits and\nguests feeds upon his own iniquity and there is no salvation for such a\nperson. The Br\u0101hmans are men of other castes who neglect their\nrespective duties or take up a degraded profession are said to be naked.\nTo live in a place where there is an intermixture of four castes is\ndetrimental to the character of the righteous. Those who converse with\nhim who eats without offering a portion to the gods, the sages, the\nmanes, spirits and guests, are doomed to hell. A wise man should not\ntherefore talk with or come in contact with these heretics who are\nrendered impure for renouncing the three Vedas. A Sr\u0101ddha ceremony,\nalthough performed with great care and devotion, if looked upon by these\nheretics does not please the gods or progenitors.\n\nAs described, there was in the days of yore a king named Satadhanu whose\nwife Saivya was a woman of great piety. She was faithful to her husband,\nkind, sincere, pure, and gifted with every female accomplishment,\nhumility and discretion. The king, with his wife, worshipped with great\ndevotion Jan\u0101rddana the lord of gods. He daily worshipped Him with\nwhole-mindedness, oblations to fire, prayers, gifts and fasting. One day\nwhen they had fasted on the full moon of K\u0101rtika and had bathed in the\nBhagirathi, they saw as they came up from the river a heretic to\napproach them who was the friend of the king's military preceptor. The\nking, out of his respect for the preceptor, entered into conversation\nwith him but his devoted wife Saivya did not utter a single word. And\nthinking that she was fasting she turned from him and looked towards the\nsun. Having arrived at home, the husband and wife as usual performed the\nworship of Vishnu. After a time the king, who had defeated all his\nenemies, died and the queen ascended the funeral pile of her husband.\n\nOn account of the sin committed by Satadhanu for speaking to a heretic\nwhile fasting he was born again as a dog. His wife was born as the\ndaughter of the king of K\u0101si having a knowledge of her former birth,\nversed in every science and gifted with every virtue. Her father was\nanxious to marry with a good husband, but she always opposed and the\nking was prevented from celebrating the nuptials. The daughter of the\nking of K\u0101si, by the knowledge of her pristine birth, saw that her\nhusband was born as a dog in the city of Visidh\u0101. And having gone there\nshe saw her husband in that plight. And knowing that animal to be her\nhusband she placed upon his neck the bridal garland going through the\nmarriage rites and prayers. And being pleased with the excellent food\noffered, the animal expressed his joy after the manner of his species.\nHe thus sporting as a dog, she was greatly ashamed and bowing unto her\nhusband, born as a dog, she said \"O king, remember the civilities shown\nby you (towards your preceptor's friend) for which thou hast been born\nas a dog and art fawning upon me. Dost thou not remember, O My lord,\nthat by conversing with a heretic after bathing in a sacred river, thou\nhast been born as a dog?\"\n\nPar\u0101\u00e7ara said:\u2014Being thus reminded the king called to his memory his\nformer condition and was wrapt in meditation and felt humiliation. With\na broken heart he went away from the city and falling dead in a desert\nhe was again born as a jackal. In the following year the princess, again\nby knowledge, perceived that he was born as a jackal and went to the\nmount Kotahala to find him out. Finding him there the beautiful daughter\nof the king thus spoke to her lord as a jackal\u2014\"O king, dost thou not\nremember thy conversation with the heretic which I called to thy memory,\nwhen thou wast a dog?\" Thus accosted the king perceived what the\nprincess had said was true. Thereupon he abstained from eating and died.\nHe was then born as a wolf but his wife repairing to a lonely forest\nagain called back to the recollection of her husband his former state.\n\"O noble lord, thou art not a wolf but the king Satadhanu. Thou wast\nborn as a dog, then as a jackal and thou hast been born as a wolf\".\n\nPar\u0101\u00e7ara said:\u2014Upon thus recollecting his former state the king\nrenounced his life and was born again as a vulture. His loving queen\nagain found him in that state called back to his memory his former\ncondition. \"O king\" she cried out, \"remember thy true self\u2014do thou\nrenounce this ugly form to which thou hast been condemned by the sin\nconsequent upon thy conversing with a heretic\". The king was next born\nas a crow and the princess making him out by virtue of her knowledge of\nthe pristine birth thus spoke to her lord \"O lord, thou art now being\nborn as a crow eating the tributary grain, to whom, in a previous birth,\nall other kings paid tribute\".\n\nPar\u0101\u00e7ara said:\u2014Being thus reminded of his former birth the king\nrenounced the body and was born again as a peacock. Thereupon the\nbeautiful princess began to pet him and feed him with such food as is\nagreeable to the peacocks. Thereupon the king, Janaka, undertook the\ncelebration of a mighty horse sacrifice. In the ablutions with which it\nended the princess caused his peacock to be bathed, bathing also\nherself. She then reminded Shatadhanu how he had been successively born\nas various animals. One recollecting this he renounced his life. He was\nthen born as the son of the high-souled king Janaka.\n\nThen the princess, having a slender person, expressed her desire to her\nfather to be wedded. Her father too announced for a Swayambara. When all\nhad assembled at that meeting that chaste damsel found out her (former)\nlord and again elected him as her husband. The prince lived happily with\nher and on the death of her father ruled over the country of Videha. He\ncelebrated many sacrifices and distributed many gifts and begot sons and\ndefeated many enemies in war. Having ruled duly and cherished the earth\nthat king renounced his life in battle as became the warrior caste. The\nprincess again followed him in death and in agreement with sacred\nprecepts once more mounted cheerfully his funeral pyre. Thereupon the\nking, with the princess, attained to the regions beyond the region of\nIndra, where all desires are for ever satisfied, obtaining eternal and\nunequalled bliss in heaven, the consummate happiness that is the reward\nof conjugal fidelity which is hardly attained.\n\nI have thus described to you, O Maitreya, the sin consequent upon\nconversing with a heretic and effects of bathing after the solemn\nsacrifice of a horse. A man should therefore carefully avoid the\nconversation or coming in contact with a heretic especially at seasons\nof devotion and when engaged in the performance of the religious rites\nbefore a sacrifice. The prudent should look at the sun after seeing a\nperson in whose house domestic ceremonies have been neglected for a\nmonth. And there is the greatest need of expiation if they meet persons\nwho live upon other's rice and who have wholly abandoned the Vedas and\nwho dispute the doctrines of sacred writings. A man should not even talk\nwith heretics, those who do forbidden acts, pretended saints,\nscoundrels, sceptics and hypocrites; communication with such sinful\nwretches ever at a distance, all association with schismatics pollutes a\nman; a man should therefore carefully avoid them.\n\nThese are the persons, O Maitreya, called naked, the meaning of which\nterm you wanted me to explain. If they witness a Sr\u0101ddha ceremony that\nbecomes fruitless\u2014communication with whom spoils the piety of one day.\nThese are the heretics with whom the wise should not converse\u2014and\nspeaking to whom destroys the virtue he might have obtained that day.\nMen fall into hell if they converse with them who uselessly assume the\ntwisted hair and shaven head, who eat without offering food to gods,\nspirits and guest and those who do not offer cakes and libation of water\nto their manes.\n\nTHE END OF PART III.\n\nPART IV.\n\nSECTION I.\n\nMaitreya said:\u2014\"O venerable sir, you have described to me the permanent\nand occasional observances to be observed by those pious individuals who\nare diligent in their devotions. You have also described to me the\nduties which appertain to several castes and several orders of men. I\nwish you to relate to me now the dynasties of the kings who have ruled\nover the earth\".\n\nPar\u0101\u00e7ara said:\u2014 Hear O Maitreya, I shall describe to you the family of\nManu beginning with Brahm\u0101 and comprising a number of pious, high-minded\nand heroic princes; It is said, that never does his family become\nextinct who daily calls to his mind the family of Manu springing from\nBrahm\u0101. Hear, therefore, O Maitreya, an account of the origin of his\nfamily, hearing which all sins shall be removed.\n\nFrom the mundane egg originated Brahm\u0101, who was Hiranyagarbha, the form\nof that supreme Brahm\u0101 which consists of Vishnu as identical with Rig,\nYajur and Sama Vedas\u2014the first, uncreated cause of all worlds. From the\nright thumb of Brahm\u0101 originated the Patriarch Daksha whose daughter was\nAditi, who was the mother of the sun. From the sun sprang Manu whose\nsons were Ikshawaku, Nriga, Dwrishta, Saryati, Narishyanta, Pransu,\nNabhaga, Nedishta, Karusha, and Prishadhra. Being desirous of having\noffspring formerly Manu celebrated a sacrifice in honour of Mitra and\nVaruna; but the ceremony being unsuccessful on account of some\nirregularity from the presiding priest a daughter Il\u0101 was born. But by\nthe mercy of the two deities however, her sex was changed and she became\na man under the name of Sudyumna. And he again became a woman under an\nimprecation (from Siva) near the hermitage of Buddha, the son of the\nmoon.\n\nOne day while she was walking near the hermitage of Buddha, he became\nattached to her and begot on her a son named Pururavas. After his birth,\nthe noble Rishis, desiring to restore Sudyumna to his sex, prayed to the\nglorious Vishnu who is the essence of the four Vedas, of mind, of every\nthing and of nothing and who is the sacrificed male. By his mercy Il\u0101\nonce more became Sudyumna, in which character he had three sons, Utkala,\nGaya and Vinata.\n\nOn account of his having been formerly born a female he did not receive\nany portion of his paternal kingdom. His father however at the request\nof Vasistha conferred upon him the city of Pratisht\u0101, and he gave it to\nPururavas.\n\nOf the other sons of Manu, Prishadhra, on account of the sin consequent\nupon slaying a cow, was degraded to the condition of a Sudra. From\nKarusha sprang the heroic persons named K\u0101rushas. The son of Nedistha,\nnamed N\u0101bhaga became a Vai\u00e7ya; his son was Bhalandana, whose son was the\nwell-known Vatsapri; his son was Pransu, whose son was Prajani, whose\nson was Khanitra, whose son was the brave Chakshupa, whose son was\nVinsa, whose son was Vivinsati, whose son was Khaninetra, whose son was\nthe powerful, rich, and heroic Karandhama, whose son was Avikshit, whose\nson was the powerful Marutta, regarding whom this celebrated verse is\nrecited\u2014\"Who else on this earth has been able to celebrate a sacrifice\nlike one celebrated by Marutta?\" All the implements and utensils were\nmade of gold. Indra was intoxicated with the drinking of Soma juice and\nall the Br\u0101hmans were greatly pleased on having liberal presents. In his\nsacrifice the winds were the guards and the other celestials were the\ncourtiers. Marutta was a lord paramount; he had a son named Narishyanta;\nhis son was Dama; his son was Rayavarddana; his son was Suddhriti; his\nson was Nara; his son was Kevala; his son was Banduhmat; his son was\nVegavat; his son was Budha; his son was Trinavindu, who had a daughter\nunder name of Ilavita. Being enamored of Trinavindhu, the nymph\nAlambush\u0101 bore him a son named Vis\u0101la by whom the city Vais\u0101li was\nfounded.\n\nVinata had a son whose name was Hemchandra; his son was Suchandra; his\nson was Dhumraswa; his son was Srinjaya; his son was Sahadeva; his son\nwas Krisaswa; his son was Somadatta, who performed ten times the\nsacrifice of a horse; his son was Janemajaya, whose son was Sunati.\nThese kings are known as Vais\u0101las, of them it is said\u2014\"By the mercy of\nTrinavindhu all the kings of Vais\u0101li were long-lived, magnanimous and\njust and brave\".\n\nSaryati had a daughter named Sukany\u0101. Chyavana married her. He had a\npious son named Anartta, who had a son called Revata who governed the\ncountry called after the name of his father Anartta and lived at the\ncapital called Kusasthali. The son of this king was Raivata or Kakudmin,\nthe eldest of a hundred bretheren. He had a daughter named Revati. He\nrepaired with her to the region of Brahm\u0101 to consult with the god\nspringing from lotus upon whom to confer her. When he reached there the\nGandharvas, Haha and Huha, were singing before Brahm\u0101 and Raviata waited\ntill they had finished. And the ages passed away during the performance\nseemed to him as a moment. When they had finished singing Raivata laid\nhimself low before Brahm\u0101 and asked him about a fit bridegroom. Brahm\u0101\nsaid\u2014\"Whom should you wish for a son-in-law?\" And bowing again Raivata\nmentioned to him various persons whom he liked. Nodding his head smiling\ngraciously Brahm\u0101 said to him\u2014\"Of those whom you have mentioned there is\nno trace of their family on earth Many ages have passed away whilst you\nwere listening to the songs of Gandharvas. Now the twenty-eighth great\nage of the present Manu is well-nigh gone. Kali is fast approaching. You\nalone give away this jewel of a daughter to somebody; all thy friends,\nministers, servants, wife, kinsmen, armies, wealth have along since been\ntaken away by the hand of Time\".\n\nThat king, being terrified again, said, bowing, to Brahm\u0101 \"O lord, such\nbeing the circumstance, upon whom shall I confer this daughter?\"\nThereupon nodding, the preceptor of the seven worlds\u2014the god, whose\nthrone is lotus, said to the king, standing humbly before\u2014\"The being,\nwhose beginning, middle or end we do not know, who exists in all, who is\nthe creator, whose real and infinite nature and essence we do not know\nis (Vishnu). His power cannot be measured by time, consisting of moments\nand hours and years; he has no birth or death\u2014all objects are his\nform\u2014he is eternal\u2014he has no form or name. By the mercy of that\nimperishable being I am the agent of creation\u2014Rudra is the agent of\ndestruction and Vishnu is the agent of preservation. He, assuming my\nform creates the universe; in his own essence he provides for its\nduration; in the form of Rudra he devours all things; and with the body\nof Ananta he upholds them, In the person of Indra and other celestials\nhe protects mankind and as the sun and moon he dispels darkness.\nAssuming the nature of fire he bestows warmth and maturity, and in that\nof earth he nourishes all beings. In the shape of air he gives activity,\nin the shape of water he gives satisfaction and in the shape of sky he\nprovides space for all objects. He, being creator, creates himself; he,\nbeing preserver, preserves himself; he, being destroyer, destroys his\nown universal form. He is imperishable; there is nothing distinct from\nhim. In him is the world; he is the world; and he, the primeval\nself-born, is again present in the world. O king, the glorious Vishnu\nhas incarnated a portion of himself on earth. O king, your picturesque\ncity Kusasthali, like the city of Indra, is now called Dw\u0101rak\u0101. There\nreigns a portion of Kesava in the person of Baladeva. O king, confer\nthis daughter of thine upon him, who appears under the guise of a man.\nHe is an excellent bridegroom for this gem of a daughter and she is a\nfit bride\".\n\nPar\u0101\u00e7ara said:\u2014Being thus advised by the deity springing from lotus, the\nking returned to earth and beheld mankind, greatly reduced in size and\nvigour and weakened in intellect. Thereupon that king, having\nincomparable wisdom, repairing to his own city Kusathali which he saw\ngreatly changed, gave his daughter to Baladeva whose breast was as fair\nand radiant as crystal. And beholding that damsel of excessive height\nthe king, whose banner is a palm tree, shortened her with the end of his\nploughshare. Being thus shortened she became like other women. Balar\u0101ma\nthus married duly Revali, the daughter of Raivata. And the king, too\ngiving away daughter, retired to the mountain Himalaya and engaged in\npenances with a subdued mind.\n\nSECTION II.\n\nWhilst Kakudmin Raivata was absent in the region of Brahm\u0101, R\u0101kshasas\nnamed Punyjanas devastated his capital Kusasthali. His hundred brothers,\nafraid of the enemies, fled in different directions and their\ndescendants the Kshatriyas settled all over the country.\n\nFrom Dhristha originated the Kshatriya race of Dharshtaka; the son of\nNabhaga was N\u0101bhaga; his son was Ambarisa; his son was Virupa; his son\nwas Prishad\u0101swa; his son was Rathinara, of whom it is said\u2014\"These\nprinces of Rathinara family, although Kshatriyas by birth, were called\nAngerasas or sons of Angera and were Br\u0101hmans and Kshatriyas\".\n\nAs Manu was sneezing Ikshawku was born from his nostril. He had a\nhundred sons of whom the three well-known were Vikukshi, Nimi and Danda.\nThese and fifty under Sakuni were the rulers of the north. Forty-eight\nwere the rulers of the south.\n\nBeing engaged in the celebration of an ancestral rite upon Ashtaka day\nIkshawku ordered Vikukshi to bring him flesh suitable for the offering.\nThe prince, therefore, went into woods and slew many a deer and other\nwild animals for the purpose. Being exhausted with hunting he was\nhungry; accordingly he sat down and ate a hare. And being refreshed he\ncarried the rest of the game to his father. Vaisishtha, the family\npriest of Ikshawakus, was invited to consecrate the food; but he said\nthat it was impure on account of Vikuksh's having eaten a hare from\namongst it. Being thus informed by his spiritual preceptor the father\nabandoned his son who, in consequence thereof, received the epithet\nSas\u0101da (hare-eater). On the demise of his father he piously ruled over\nthe earth. A son, Puranjaya by name, was born to him.\n\nThere took place a dreadful conflict in the Treta yuga between the gods\nand demons in which the former were defeated. They accordingly repaired\nto Vishnu for help and propitiated him by their adorations. Being\npropitiated the primeval deity, the eternal ruler of the universe,\nN\u0101r\u0101yana said to them\u2014\"What you have desired is known to me. Hear how\nyour desires shall be fulfilled. There is a foremost Kshatriya king\nnamed Puranjaya, son of the royal saint Sas\u0101da. Infusing a portion of\nmyself into his body I shall descend on earth and slay all the demons.\nDo you so endeavour that Putanjaya might engage in the work of the\ndestruction of Asuras\". Hearing those words the celestials bowed unto\nthe glorious Vishnu and went to Paranjaya and addressed him, saying, \"O\nforemost of Kshatriyas, we have come to thee to secure thy help in the\ndestruction of our enemies in which we have been engaged. It will not\nbehove thee to neglect our friendship who have come here\". Being thus\naddressed Puranjaya said\u2014\"If Indra, the lord of the three worlds, the\nking of you all, who is known as the performer of hundred sacrifices,\nagrees to carry me upon his shoulders, I shall then fight with your\nenemies and help you\". The celestials and Indra immediately said \"so be\nit\".\n\nThereupon Satakratu assumed the shape of a bull and the king mounted\nupon his shoulder. And being invigorated by the power of the undecaying\nGod, the lord of all moveable and and immoveable things, he slew all the\nAsuras in the battle between the gods and demons. And in consequence of\nhis destroying the Asura army whilst seated upon the hump of the bull he\nobtained the appellation Kakutstha. The son of Kakutstha was Anenas,\nwhose son was Pritha, whose son was Viswagaswa, whose son was Arda,\nwhose son was Yuvan\u0101swa, whose son was Sravasta, by whom the city of\nSr\u0101vasti was founded. The son of Sravasta was Vrihadawa whose son was\nKuvalayaswa. This prince, invigorated by the energy of Vishnu, slew the\nAsura Dhundhu, who had disturbed the pious sage Uttanka, and he was\naccordingly named Dhundhumara (slayer of Dhundhu). Whilst fighting with\nthe demon he was attended by his twenty one thousand sons, who all, with\nthe exception of three, were consumed by the fiery breath of Dhundhu.\nThese three Were Dhridh\u0101swa, Chandr\u0101swa and Kapil\u0101swa. The son of\nDhridh\u0101swa was Bary\u0101swa, whose son was Nikumbha, whose son was\nSanhataswa, whose son was Kris\u0101swa, whose son was Basenajit, whose son\nwas another Yuvan\u0101swa.\n\nBeing aggrieved in consequence of having no son he lived in the\nhermitage of saints. And being worked up with compassion of sages\nengaged in the performance of a religious ceremony for this offspring.\nWhen half the night had passed away they finished the ceremony and\nhaving placed a vessel of consecrated water upon the altar they slept.\n\nWhen they had slept the king, distressed with thirst, entered the\ncottage and did not like to disturb the rishis. He then drank the water\nin the vessel consecrated and rendered efficacious by sacred texts.\n\nWhen the Rishis got up in the morning, they said\u2014\"Who has drunk this\nconsecrated water? Drinking this the wife of the king Yuvan\u0101swa would\nhave given birth to a valiant son\". Hearing this the king said\u2014\"I have\nunknowingly drunk this water\".\n\nAccordingly a child was conceived in the belly of Yuvan\u0101swa; it grew and\nin proper time it ripped open the right side of the king and was born.\nBut the king did not die. The son being born the Rishis said\u2014\"Who will\nbe its nurse\". There appeared the king of the celestials and said \"He\nshall have me for his nurse (mamayan dh\u0101syati)\". He was thence called\nM\u0101ndh\u0101ta. Indra put his fore-finger into the mouth of the infant, who\nsucked it and drew it from heavenly nectar. And he grew up and became a\npowerful king and brought the seven continents into his subjection. It\nis said of him \"From the rising of the setting sun all that is lighted\nby his rays is the land of M\u0101ndh\u0101ta the son of Yuvan\u0101swa\".\n\nM\u0101ndh\u0101ta married Vindumati, the daughter of Sas\u0101vindu end begot on her\nthree sons Purukutsa, Ambarisha and Muchukunda; he had also fifty\ndaughters.\n\nAn ascetic, named Saubhari, versed in Rig Veda lived in the waters for\ntwelve years. There lived a huge fish, who was the sovereign, named\nSammada, He had a numerous progeny. His children and grand children used\nto sport around him in all directions and he lived happily amongst them,\nplaying with them day night before the ascetic. Being disturbed in his\ndevotions that ascetic, in the waters, beholding the sport of the king\nof fish with his children and grand children, thought within\nhimself\u2014\"Blessed is the being, who, although born in a degraded state,\nis sporting with his children and grand children. This has created envy\nin me and I wish to sport with my children and grand children\". Having\nthus made up his mind the ascetic speedily came up from the water and\nbeing desirous of becoming a householder went to M\u0101ndh\u0101ta to demand one\nof his daughters as his wife.\n\nThereupon hearing of the arrival of the sage the king rose up from his\nseat and worshipped him with libation. Having taken a seat Saubhari said\nto the king\u2014\"I have made up my mind to marry. Do you, O king, give me\none of your daughters as a wife. Don't disappoint my love. If any one\ncomes to the race of Kakutstha with a desire he does not go back\ndisappointed. O king, there are many other sovereigns on this earth who\nhave got daughters; but thy family is renowned above all in granting\nliberal gifts to them who come with that purpose. O king, you have got\nfifty daughters\u2014confer one of them upon me so that I may be relieved\nfrom the anxiety I feel in consequence of the fear that my request may\nnot be granted\".\n\nPar\u0101\u00e7ara said\u2014Hearing the words of the sage and beholding his body worn\nout with infirmities (he did not like to satisfy his desire)\u2014but afraid\nof an imprecation he much disturbed in mind and lowering his head\nthought some time. The Rishi said\u2014\"What are you meditating upon, O king?\nI have not asked for any such thing which you cannot give. Your daughter\nmust be given to somebody. But if you fulfill my desires what is there\nthat cannot obtained by you?\" Thereupon the king; afraid of his\ndispleasure, said\u2014\"O illustrious sir, such is the practice in our\nfamily, that daughters must be given to such fitting persons as they\nshall themselves select. I did never expect that such a request would\ncome from you\u2014I do not know why such a desire has taken place in your\nmind. This has created perplexity in me and I am at a loss what to do\".\nHearing that the sage thought within himself\u2014\"This is merely an indirect\nway of not yielding to my request, I am an old man, having no\nattractions for women and his daughters will not accept me. Whatever it\nmay be, I shall to that\". Thinking thus, the sage said to M\u0101ndh\u0101ta\u2014\"If\nsuch be the custom of your family\u2014give orders that I may be admitted\ninto the interior of your palace. If any one of your daughters selects\nme I shall take her as my wife\u2014if none of them be willing, I shall\ndesist from such an attempt considering that I am too old for it\".\nHaving said this the sage was silent.\n\nBeing afraid of the imprecation of the sage, the king ordered the eunuch\nto conduct him to the inner apartment. As he entered, he assumed a form\nof beauty far exceeding that of men or gods. Addressing the princesses\nhis guide said to them\u2014\"Your father, young ladies, sends this pious sage\nto you who wanted of him a bride. And the king has promised that he will\ngive her to him who will select him\". Hearing these words the princesses\nwere all excited with desire and passion, and like a troop of female\nelephants encircling the lord of the herd, they all contended to have\nhim as their husband. They said to one another\u2014\"Away away, sister, I\nshall take him as my husband. He has already been selected by me; he is\nnot a meet bridegroom for you. He has been purposely created by Brahm\u0101\nfor me as I have been created to become his wife. As soon as he entered\nthe house I selected him as my husband; why do you prevent him from\nbecoming so?\" Thus there arose a conflict amongst the daughters of the\nking, each contending that I have selected him as my husband. While that\nblameless sage was thus selected by all the princesses the eunuch went\nto the king and with down cast looks reported to him what had taken\nplace. Having received all information, the king, perplexed the more,\nthought\u2014\"What is all this! What I am to do now! What is it that I have\nsaid\" and then with extreme reluctance gave away all his daughters to\nthe sage.\n\nThus the wished-for marriage of the great sage was accomplished and he\ntook away all the princesses to his hermitage. Thereupon he ordered\nViswakarm\u0101 like second Brahm\u0101, the inventor of art, to construct\nseparate palaces for each of his wives, to furnish each palace with\nelegant couches and seats and furniture and to attach to them spacious\nyards, groves with reservoirs of water where the wild ducks and swans\nshould sport amidst beds of lotuses. Thereupon the celestial architect\ncarried out the orders of the sage. And at the behest of the great sage,\nSaubhari, the divine and inexhaustible treasure Nanda lived there\npermanently.\n\nThereupon the princesses entertained there day and night all their\nguests and dependant with richest and choicest viands.\n\nOnce on a time the king, attracted by his affection for the daughters,\nwent to the hermitage of the great ascetic to learn whether his\ndaughters were in poverty or happiness. Repairing there he beheld a\nnumber of crystal palaces, brilliant as the rays of the sun and\npicturesque gardens and tanks. Entering one of the palaces and embracing\nhis daughter, the king said to her with tears of affection and delight\nin his eyes\u2014\"Dear child, tell me how are you here. Are you happy here or\nnot? Does the great sage treat you kindly? Do you remember thy early\nhome?\" Being thus addressed the daughter said to her father\u2014\"O father,\nthis palace is picturesque surrounded by charming gardens with birds\nemitting sweet notes, and tanks abounding in full-blown lotuses. I have\ngot here rich viands, fragrant unguents, precious ornaments, costly\nclothes, soft beds and every other thing that wealth can give. But still\nthen, why should I not remember my early home. By thy favour I have\nobtained all these things. But there is one source of my grief\u2014my\nhusband never goes out of my house. He is solely attached to me and is\nalways at my side; he never goes to my sisters; for this my sisters are\nsorry; this is the only cause of my uneasiness\". Being thus addressed he\nwent to the second palace and embracing his daughter and taking his seat\nhe put the same question. The same account of the enjoyment of palaces\nand other things was given by her; she also made the same complaint that\nthe sage was solely attached to her and paid no attention to her\nsisters. Hearing this the king went round all the palaces, put the same\nquestion to all his daughters and received the same reply. Having his\nheart filled with satisfaction and wonder he repaired to the glorious\nSaubhari who was alone and reverentially said to him\u2014\"O illustrious\nsage, marvellous is thy power\u2014I have never seen this in any other\nperson. Oh great is the reward of thy austere penances\". Having bowed\nunto the sage and been welcomed by him with great reverence the king\nlived with him for some time and enjoying the pleasures of the place\nreturned to his capital.\n\nAs time went on the daughters of M\u0101ndh\u0101ta bore to Saubhari one hundred\nand fifty sons. Gradually he became more and more attached to his\nchildren and his mind was wholly engrossed with selfish thoughts. He\nalways used to think\u2014\"When will these sons of mine speak to me in sweet\naccents? When will they learn to walk? When will they attain to youth?\nWhen shall I see them wedded? When shall I behold them with their sons?\"\nWith these anticipations, he spent some time and at last thought \"What\nexceeding folly is mine! There is no end of desires even in ten thousand\nor a hundred thousand years. With one desire gratified another springs\nup. I have seen my infants walk\u2014I have seen their youth, their manhood,\ntheir marriage, their children, still my desires are not gratified and\nmind longs after seeing the descendants of their descendants. When I\nshall see them another desire will spring up. When that is satisfied\nanother wish will be engendered.\n\n\"How can the growth of desires be prevented? I have now learnt that\nthere is no end of desires till death. His mind can never be devoted to\nthe supreme spirit who is a perpetual slave of desires. My devotions,\nwhilst I was in the waters, were thwarted by my attachment to my friend,\nthe fish. The outcome of that connection was my marriage and the result\nof that marriage is the cycle of worldly desires. Birth with one body is\na source of many ills. By my marriage with the princesses I have got one\nhundred and fifty sons so my miseries have been multiplied to that\nextent. And they will be infinitely multiplied by their children, by\ntheir wives and their progeny\u2014thus a married life is a source of\nindividual anxiety. My devotions, which I practised in the waters, have\nbeen thwarted by my worldly wealth and I have been beguiled by the\ndesire for the progeny which was created in me by the association with\nSammada. For the ascetics separation from the world is the only way to\nliberation; association with others is a source of many evils. Even the\nmost accomplished ascetic is degraded by worldly attachments what to\nspeak of those whose observances are incomplete. Though my intellect has\nbeen possessed by the desire of married life still I shall exert myself\nfor the salvation of my soul so that freed from human infirmities I may\nbe released from human sufferings. For that purpose by austere penances\nI shall propitiate Vishnu, the creator of the universe whose form cannot\nbe ascertained, who is smaller than the smallest, larger than the\nlargest, the source of darkness and light\u2014the king of gods. May my mind,\nfreed from sins, be devoted to his body which is both descrete and\nindescrete substance, boundlessly mighty, at one with the universe so\nthat I may not be born again. I seek the refuge of that Vishnu, who is\nthe teacher of teachers, who is identical with, all beings, the pure\neternal lord of all, without beginning, middle or end and besides whom\nthere exists nothing\".\n\nSECTION III.\n\nPar\u0101\u00e7ara said\u2014Having thus thought within himself Sauvari renounced his\nchildren, his home, his splendour and wealth and repaired with his wives\nto the forest. Having daily performed there the observances of the\nascetics called Vaikh\u0101nasas (or ascetics having families) he cleansed\nhimself from all iniquities. When his mind was ripe and freed from\npassions he concentrated in his spirit the sacramental fires and became\na religious mendicant. Then having made over all his actions to the\nglorious god he attained to the condition of Achyuta which is above\nchange, the vicissitudes of birth, transmigration or death. Whoever\nshall read, hear, remember, or understand this story of Sauvari and his\nmarriage with the daughters of M\u0101ndh\u0101ta, shall never, for eight\nsuccessive births, be addicted to evil thoughts nor shall he act\nunrighteously, nor shall he think of improper objects\u2014nor shall he be\nsubject to selfishness; I shall now describe to you the progeny of\nM\u0101ndh\u0101ta.\n\nThe son of Ambarisha, the son of M\u0101ndh\u0101ta, was Yuvan\u0101swa; his son was\nHarita from whom sprang Angir\u0101sa H\u0101ritas.\n\nIn the regions below the earth, the Gandharvas named Mauneyas, six\nmillion in number, had defeated the snake-gods, usurped their kingdom\nand stolen away all their precious jewels. Defeated by the Gandharvas\nthe serpent chiefs addressed the lord of celestials, sleeping on the\nsurface of the ocean of milk as he awoke from his sleep; and the\nblossoms of his lotus eyes opened as he listened to their hymns.\n\nThey all bowing said\u2014\"How shall we be relieved from the fear of these\nGandharvas?\" Where to the glorious god replied\u2014\"I shall enter into the\nperson of Purukutsa, the son of M\u0101ndh\u0101ta, the son of Yuvan\u0101swa and slay\nall the Gandharvas\". On hearing these words the snake-gods bowed and\nwent away and returning to their country sent Narmad\u0101 to secure the help\nof Purukutsa.\n\nAccordingly Narmad\u0101 went to Purukutsa and led him to the regions below\nthe earth, where, being filled with the energy of Vishnu he slew all the\nGandharvas. He then returned to his own house. And the snake-gods\nconferred upon Narmad\u0101 a boon that whosoever should think of her,\nmention her name, should never have any fear from the snakes. This is\nthe invocation: \"Salutation unto Narmad\u0101 in the morning; salutation unto\nNarmad\u0101 at night, salutation to thee O Narmad\u0101, save me from this\nserpent's poison\". Whoever shall repeat this day and night shall not be\nbitten by a serpent in the dark or in entering a room. Nor shall he, who\nshall remember this, suffer from poison, when he eats even food mixed\nwith it. They also conferred a boon on Purukutsa that none in this\nfamily shall be bitten.\n\nPurukutsa begot on Narmad\u0101 a son, named Trasadasya, whose son was\nSambbuta, whose son was Anaranja, who was killed by R\u0101vana when he\ntraversed the country for conquests. Anaranja's son was Prishadaswa; his\nson was Haryyaswa; his son was Sumanas; his son was Tridhanwan; his son\nwas Trayyaruna; his son was was Satyavrata who received the name of\nTrisanku and was degraded to the state of a Chand\u0101la or outcast. Once on\na time there was a famine for twelve years. He used to suspend flesh\nupon a fig-tree on the banks of the Ganges for the wife and children of\nViswamitra\u2014he did not give it with his own hands for he might not accept\nthe present of a Chand\u0101la. For this Viswamitra was highly pleased and\ntook him in his living body to heaven.\n\nThe son of Trisanku was Haris Chandra, whose son was Rohitaswa, whose\nson was Harita, whose son was Chunchu, who had two sons named Vijaya and\nSudeva. Ruruka was the son of Vijaya and his son was Vrika whose son was\nBahu, This king was defeated by the tribes of Haihayas and T\u0101lajanghas\nand his country was devastated by them for which he fled into woods with\nhis wives. One of those was pregnant and the rival queen being jealous\ngave her poison to prevent her delivery and the child was confined in\nthe womb for seven years. And Bahu, being stricken in years, died near\nthe hermitage of the sage Aurva. Having constructed the funeral pile the\nqueen was about to ascend it when the sage Aurva, who was cognisant of\npast, present and future came out of the cottage and prevented her\nsaying\u2014\"Hold, hold! This is sinful; there is in thy womb a heroic\nking\u2014the sovereign of many kingdoms, the offerer of many sacrifices, the\nslayer of his enemies and a lord paramount. Do not commit such an\nunrighteous act\". Being addressed thus the queen gave up her intention.\nThe sage then took her to his own cottage and after some time she gave\nbirth to a valiant son\u2014and with him the poison came out. And after\nperforming ceremonies consequent upon birth, Aurva gave him, for that,\nthe name of Sagara (from sa with and gara, poison). He then invested him\nwith the sacred cord, taught him the Vedas and the use of all weapons\nand especially those of fire called after Bh\u0101rgava. When Sagara grew up\nhe one day asked his mother, saying\u2014\"O mother why are we living here?\nWho is my father? Where is he?\" Being thus questioned his mother related\nto him everything. Hearing this he was greatly enraged and promised to\nrecover his father's kingdom and destroy the Haihayas and T\u0101lajanghas by\nwhom it had been devastated. When he grew up he destroyed all the\nHaihayas and would have also destroyed the Sakas the Yavanas, Kambojas,\nParadas, and Pahnavas, had they not solicited the protection of\nVasishtha, the family priest of Sagara.\n\nVasishtha, making them deprived of their power, although living, thus\nsaid to Sagara\u2014\"O my child, these, are already dead. What is the use of\npursuing them? To keep up your vow I have made them renounce their own\nreligion and the company of twice-born ones\". Sagara reverentially\nobeyed the request of his spiritual guide and imposed upon them peculiar\ndistinguishing marks. He made the Yavanas shave their heads entirely and\nthe Sakas partially. The Paradas wore their long hair and the Pahnavas\nallowed their beards to grow according to his command. He withdrew from\nthese and other Kshatriya races the privilege of offering oblations to\nfire and studying the Vedas. And being thus deprived from the\nperformance of religious rites and having been abandoned by the Br\u0101hmins\nthey all became Mlechasas. Having thus recovered his kingdom Sagara\nruled over the earth having seven continents with undisputed sway.\n\nSECTION IV.\n\nPar\u0101\u00e7ara said:\u2014Sagara had two wives Sumati, the daughter of Kasyapa and\nKesini, the daughter of king Viderbha. Having no offspring the king\nearnestly solicited the help of the sage Aurva who conferred upon him a\nboon that one wife should bear him a son who would keep up the race and\nthe other sixty thousand sons; but he allowed them to make their\nelection. Kesini chose to have one son and the other chose to have sixty\nthousand. Within a few days Kesini gave birth to a son named Asamanjas\nwho upheld the family and Sumati the daughter of Vinata gave birth to a\nsixty thousand sons. Asamanjas had a son whose name was Ansumat.\n\nAsamanjas was very wicked from his boyhood. His father hoped that with\nmanhood he would reform his conduct. But he continued same even with age\nso his father renounced him. The sixty thousand sons of Sagara followed\nthe example of their brother Asamanjas. The sons of Sagara having thus\ntrodden the paths of virtue and piety in the world the celestials went\nto the ascetic Kapila, who was free from guilt, versed in learning and\nin whom was a portion of Vishnu. Having bowed unto him they said\u2014\"These\nsons of Sagara have followed the conduct of Samanjas. If they continue\nso how will the world be upheld? Thou art incarnate for the protection\nof the world\". Hearing this Kapila said\u2014\"They shall soon be destroyed\".\n\nThereupon Sagara undertook the celebration of a horse sacrifice. They\nwere all engaged to look after the horse. Nevertheless some one stole\nthe horse and carried it to the region below the earth. He then ordered\nthem to search out the steed. Then following the impressions of its\nhoofs with perseverance they dug downwards each for a league. And coming\nto the region beneath they saw the horse walking freely. They saw at a\ndistance Kapila, illuminating with the radiance of his person all the\nquarters, up and down like unto the autumnal sun freed from clouds. Then\nwith uplifted weapons they rushed towards him, saying\u2014\"Slay him, slay\nhim; this villain has spoiled our sacrifice; he has stolen our horse\".\nThen turning his eyes a little Kapila looked towards them and with the\nsacred flame that came out of his body, the sons of Sagara were in no\ntime reduced to ashes.\n\nWhen Sagara came to know that all his sons, whom he had sent in quest of\nthe horse, had been destroyed by the might of the sage Kapila he sent\nAsamanja's son to bring the animal. Ansumat, proceeding by the path\nwhich Sagara's sons had dug, arrived where Kapila was and reverentially\nbowing unto him so pleased him that he said\u2014\"Go my son and gave over the\nhorse to your grand father; ask of me a boon; thy grand-son shall bring\ndown the river of heaven on earth\". Ansumat begged of the glorious Rishi\na boon that his uncles, who had died on account of his displeasure\nalthough unworthy of it, might be raised to heaven. The Rishi said\u2014\"I\nhave told you that your grandson shall bring down the Ganges upon earth.\nWhen the ashes and bones Sagara's sons shall be washed by her waters\nthey shall be raised to heaven. Such is the glory of the stream that\nissues from the toe of Vishnu that they all, who bathe in it\nintentionally or accidentally, go to heaven. Even those shall go to\nheaven whose bones, skin, fibres, hair or any other part shall be left\nafter death upon the earth which is contiguous to the Ganges\". Thereupon\nreverentially bowing unto the sage and taking the steed, he went where\nhis grandfather was celebrating the sacrifice. On receiving back the\nhorse Sagara completed the sacrifice and in memory of his sons he gave\nthe name of Sagara[256] to the chasm which they had dug.\n\nThe son of Ansumat was Dilipa; his son was Bhagiratha who brought down\nthe Ganges on earth, whence she is called Bh\u0101girathi. The son of\nBhagiratha was Sruta, whose son was Nabhaga, whose son was Ambarisha,\nwhose son was Sindhudwipa, whose son was Ayutaswa, whose son was\nRituparna, the friend of Nala, well-skilled in dice; the son of\nRituparna was Sarvak\u0101ma, whose son was Sud\u0101sa whose son was Sandasa\nnamed also Mitrasaha.\n\nOnce going out on hunting, the son Sud\u0101sa met with a couple of tigers\nwho had cleared the forest of the deer. He killed of these tigers with\nan arrow. At the time of dying the form of the animal was changed and it\nassumed that of a dreadful and hideous fiend. And the second disappeared\nsaying\u2014\"I shall take vengeance upon you\".\n\nAfter some time Saud\u0101sa celebrated a sacrifice which was conducted by\nVasishtha. At the end of the ceremony Vasishtha went out when the Raksha\nassuming the shape of Vasishtha said\u2014\"The sacrifice is finished to-day.\nYou must give me flesh to eat; I shall just now come back\". Having said\nthis he went away and transforming himself into the shape of the cook\nprepared some human flesh. Saud\u0101sa placing it on a dish of gold, waited\nfor Vasishtha. As soon as the sage came back the king offered to him the\ndish. Thereat the sage thought\u2014\"Alas! what improper conduct on the part\nof the king that he is offering me flesh!\" Then by virtue of his\nmeditation he came to know that it was human flesh. Being worked up with\nire accordingly he imprecated the king\u2014\"Since you have offered, though\nyou know it, to such holy men as we are what should not be eaten,\nhenceforth, your appetite shall be excited by similar food\".\n\nThe king said\u2014\"It was yourself who commanded this food to be prepared\".\nVasishtha said\u2014\"By me, how could that have been\". And being engaged in\nmeditation again he found out the whole truth. Being pleased with the\nking he said\u2014\"The food to which I have doomed you shall not be your\nsustenance for ever; it shall be only so for twelve years\". And the\nking, taking water in his palms addressed himself for cursing the sage\nbut gave up his intention, being reminded by his queen Madayanti that it\nill became him to imprecate a curse upon a holy teacher who was the\nguardian divinity of the family. Unwilling to throw the water upon the\nearth lest it should wither up the grain for it was filled with\nmalediction and being equally unwilling to throw it up into the air lest\nit should blast the clouds and dry up their contents, he threw it upon\nhis own feet. Scalded by the heat which was in the water on account of\nhis angry imprecation the feet of the king became spotted black and\nwhite and he therefore obtained the name of Kalmashap\u0101da (i.e. having\nspotted feet).\n\nOn account of Vasishtha's curse the king used to become a cannibal every\nthird night and travelling through the forests devoured many men. Once\non a time he saw a pious sage engaged in dalliance with his wife. And\nbeholding that terrible R\u0101kshasa form they fled away in fear but he got\nhold of the husband whilst they escaping. Thereupon the wife of the\nBr\u0101hman begged of him her husband again and again\u2014\"Thou art the great\nking Mitrasaha, the pride of Ikshwaku race\u2014not the R\u0101kshasa. It is not\nproper for thee who knowest the nature of women, to carry off my husband\nand devour him\". In vain did she lament in many ways; he devoured the\nBr\u0101hman as a tiger devours a deer. Being worked up with ire the\nBr\u0101hman's wife addressed the king and said\u2014\"Since, you have devoured my\nhusband before I was satiated in his company, you shall die as soon as\nyou shall associate with your queen\". Having thus cursed him she entered\nthe flames.\n\nAfter the expiration of twelve years when he was freed of the curse, he,\nbeing desirous of dallying with his wife, thought of Madayanti who\nreminded him of the curse of Brahmani. He, therefore, abstained from\nconjugal intercourse. Being childless he solicited the help of Vasishtha\nand Madayanti became pregnant. The child was not born for seven years,\nand the queen divided the womb with a sharp stone and a son was born who\nwas named Asmaka. The son of Asmaka was Mulaka. When the Kshatriyas were\nrooted out from the earth, he was concealed by a number of women, hence\nhe was called Narikavach\u0101 (having woman for armour). The son of Mulaka\nwas Dasaratha; his son was Ilavile; his son was Viswasaha; his son was\nKhatwanga, called also Dilipa, who, being invited by the gods in a war\nwith the Asuras, destroyed a number of them. Being pleased thereby the\ncelestials asked him to pray for a boon. Dilipa said\u2014\"If you press me to\naccept a boon, tell me what is the duration of my life\". The god said\n\"The length of your life is but an hour\". Thereupon Khatwanga, who was\ngifted with great velocity, came down, in his easy-coursing car to the\nworld of mortals. Having reached there, he prayed and said\u2014\"If my soul\nhas never been dearer to me than the sacred Br\u0101hmans; If I have never\ndeviated from the satisfaction of duty; if I have never looked upon\ngods, men, animals, vegetables, and all created things as different from\nthe imperishable, may I then attain unswervingly to that divine being,\nupon whom the holy sages meditate\".\n\nHaving thus spoken he was united with that supreme being\u2014V\u0101sudeva who is\nthe preceptor of all the gods, who is abstract existence and whose form\ncannot be described. Thus he was united with V\u0101sudeva and obtained\nabsorption.\n\nA stanza was cited by the seven rishis in the days of yore\u2014\"There shall\nbe no king on earth like Khatwanga. He came from heaven, dwelt an hour\non earth, and became united with three worlds by means of his liberality\nand knowledge of truth\".\n\nThe son of Khatwanga was Dirgh\u0101bahu, whose son was Raghu, whose son was\nAja, whose son was Dasaratha. The glorious god, from whose navel the\nlotus springs, was born for the protection of the world, as the four\nsons of Dasaratha\u2014namely R\u0101ma, Lakshmana, Bharata and Satrughna. While a\nboy R\u0101ma was taken by Viswamitra to protect his sacrifice and slew\nTadak\u0101. In the sacrifice, M\u0101richa was slain and thrown away. Suvahu and\nothers were also slain by him. He removed the iniquity of Ahaly\u0101 by\nmerely looking upon her. Arriving at the palace of Janaka he easily\nbroke the bow of Maheswara, and received Sit\u0101, self-born daughter of the\nking Janaka as the meed for his prowess. He humbled the pride of\nParusharama\u2014the Ketu of the Haihaya race and the slayer of all\nKshatriyas. At the behest of his sire and not being sorry for the loss\nof kingdom he went to woods accompanied by his brother Lakshmana and his\nwife, where he destroyed in battle Viradha, Kara, Dusana and other\nR\u0101kshasas, the headless demon Kavandha and Vali the king of monkeys.\nHaving constructed a bridge across the deep and slain all the R\u0101kshasas,\nhe brought back his spouse Sit\u0101 who had been carried away by the\nTen-necked R\u0101vana. Having purified her by the fiery ordeal, and\naccordingly her virtue chanted by the celestials, he returned with her\nto Ayodhy\u0101.\n\nHaving slain a number of Gandharvas, Bharata became the master of their\ncountry and having slain the R\u0101kshasa chief Lavana, the son of Madhu,\nSatrughna took possession of their capital Muthr\u0101.\n\nHaving thus by their unequalled might and strength the world from the\ngrasp of the wicked, R\u0101ma, Lakshmana, Bharata and Satrughna went back to\nheaven and were followed by those inhabitants of Kosala who were\none-mindedly devoted to those incarnate portions of Vishnu.\n\nR\u0101ma had two sons one was named Kusa and the other Lava. Lakshmana too\nhad two sons by the name of Angada and Chandraketu. The sons of Bharata\nwere Taksha and Pushkara. Sub\u0101hu and Surasena were the sons of\nSatrughna.\n\nThe son of Kusa was Atithi, whose sort was Nishadha, whose son was Nala,\nwhose son was Nabhas, whose son was Pundarika, whose son was\nKshernadhanwan, whose son was Devanika, whose son was Ahinagu, whose son\nwas Paripatra, whose son was Dala, whose son was Chhala, whose son was\nUktha, whose son was Vajran\u0101bha, whose son was S\u0101ukan\u0101tha, whose son was\nAbhyuthitaswa, whose son was Viswasaha whose son was Hiranyanabha, who\nwas a pupil of the great ascetic Jamini and imparted spiritual knowledge\nupon Jajnawakla. The son of this pious king was Pushya whose son was\nDhruva Sandhi, whose son was Sudarsana, whose son was Agniverna, whose\nson was Sighra, whose son was Maru who, by virtue of his power of\ndevotion, is still living in the village called Kalp\u0101 and who in future\nwill be the restorer of the Kshatriya race in the solar dynasty. Maru's\nson was Prasusruta, whose son was Susandhi, whose son was Amarsha, whose\nson was Mahaswat, whose son was Visrutavat, whose son was Vrihadbala,\nwho was slain in the great war by Abhimanyu, the son of Arjuna. These\nare the most illustrious kings is the race of Ikshawku. Whoever hears of\naccount of them will be freed from all sins.\n\nSECTION V.\n\nThe son of Ikshawku, by name Nimi, instituted a sacrifice for a thousand\nyears and appointed Vasishtha as the presiding priest. Vasishtha said to\nhim\u2014\"I have been already appointed by Indra for presiding at a sacrifice\nfor five hundred years. Wait for some time, I shall come and officiate\nas a priest at your sacrifice\". Being thus addressed the king did not\nanswer. And Vasishtha went away supposing that he had agreed. Nimi in\nthe meantime engaged Gautama and other ascetics and conducted the\nsacrifice. After the sacrifice of the king of celestials had been\nfinished, Vasishtha hurried on to celebrate Nimi's sacrifice and found\nthat it was being conducted under the superintendence of Gautama.\nVasishtha then imprecated a curse upon the king who was asleep, saying\n\"Since the king, not informing me, has entrusted Gautama with the charge\nof the sacrifice, he shall cease to exist in a corporeal form\". When\nNimi got up he came to know what had happened and in return imprecated a\ncurse upon his unjust preceptor that he should also cease to exist in a\ncorporeal form as the punishment of uttering a curse upon him without\npreviously communicating with him. Nimi then gave up his bodily form.\nThe spirit of Vasishtha, also renouncing his body, was united with the\nspirits of Mitra and Varuna for some time, when at last on account of\ntheir lustful desire for the nymph Urvasi he was born again in a\ndifferent body. Nimi's body continued to be handsome and being embalmed\nwith fragrant oils and resins it was not decomposed and remained like\nthe corpse of one just dead. When the gods arrived there to receive\ntheir portion on the completion of the sacrifice the priests requested\nthem to confer blessings upon the celebrator of the sacrifice. And being\nordered by the celestials for the same Nimi said\u2014\"O celestials, you\nremove all ills from the world. There is not in the world a greater\ncause of distress than the separation of soul and body. I therefore wish\nto dwell in the eyes of all beings and not to take up a corporeal form\nany more\". The celestials agreed to this and Nimi was placed by them in\nthe eyes of all living beings and therefore their eye-lids are ever\nopening and shutting. As Nimi had no son the sages were afraid that the\nearth would have no ruler. So they churned the body of the king and a\nson was born who was named Janaka. As his father had no body Janaka was\nalso called Videha. He also received the name of Mithi for having been\nproduced by mathana or agitation. The son of Janaka was Udavasu, whose\nson was Nandivarddana, whose son was Suketu, whose son was Devarata,\nwhose son was Vrihaduktha, whose son was Mahavirya, whose son was\nSatyadhristi, whose son was Dhrishtaketu, whose son was Haryyaswa, whose\nson was Maru, whose son was Pratibandhaka, whose son was Krisaratha,\nwhose son was Krita, whose son was Vibudha, whose son was Mahadhriti,\nwhose son was Kritir\u0101ta, whose son was Mahadhriti, whose son was\nSuvarnaroman, whose son was Haraswaroman, whose son was Siradhwaja.\n\nSiradhwaja ploughing the field, to make it ready for a sacrifice which\nhe undertook in order to obtain progeny, there sprang up in the furrow a\ndamsel who became his daughter Sit\u0101. The brother of Siradhwaja was\nKusadhwaja who was king of Kasi. His son was named Bhanumat whose son\nwas Satadhyumna, whose son was Suchi, whose son was Urjjavaha, whose son\nwas Satyadwaya, whose son was Kuni, whose son was Anyana, whose son was\nRetujit, whose son was Arishtanemi, whose son was Srutayas, whose son\nwas Sanjaya, whose son was Kshemari, whose son was Anenas, whose son was\nMinaratha, whose son was Satyaratha, whose son was Upagu, whose son was\nSruta, whose son was Saswata, whose son was Sudhanwan, whose son was\nSubh\u0101sa, whose son was Susruta, whose son was Jaya, whose son was Rita,\nwhose son was Sunaya, whose son was Vitahadya, whose son was Dhriti,\nwhose son was Bahalaswa, whose son was Kriti with whom ended the family\nof Janaka. These are the kings of Mithil\u0101 who shall be principally\nwell-versed in spiritual knowledge.\n\nSECTION VI.\n\nMaitreya said:\u2014\"O revered sir, you have described to me the solar\ndynasty but I wish to hear now of the kings of the lunar dynasty, who\nare still well-known for their glorious deeds. It behoves you to relate\nit gladly to me\".\n\nPar\u0101\u00e7ara said:\u2014O foremost of Munis, hear from me, a description of the\nillustrious family of the moon which has produced many well-known kings\nof the earth. This family is adorned with many kings gifted with regal\nqualities of strength, valour, magnificence, prudence and energy such as\nNahusha, Yayati, Kartavirya, Yaryuna and others. Hear I shall describe\nthis family to you.\n\nAtri was the son of Brahm\u0101, the creator of the universe, who originated\nfrom the lotus that grew from the navel of N\u0101r\u0101yana. The son of Atri was\nSoma whom Brahm\u0101 made the king of plants, Br\u0101hmans and of the stars.\nSome celebrated a Rajshuya sacrifice and on account of the glory derived\ntherefrom and the vast sovereignty which he had acquired he grew haughty\nand licentious. He carried off T\u0101r\u0101, the wife of Vrihaspati, the\npreceptor of gods.\n\nSoma did not give up Vrihaspati's wife though he was again and again\nrequested by him, commanded by Brahm\u0101 and remonstrated by the holy\nsages. Usanas, who was an enemy of Vrihaspati, took the side of Soma.\nRudra, who was a pupil of Angiras, the father of Vrihaspati, assisted\nhis fellow student. Because their preceptor Usanas joined Soma, Jambha,\nKujambha, all the Daityas, D\u0101navas and other enemies of the celestials\ncame to his help. Indra and all other celestials assisted Vrihaspati.\n\nThus there took place a terrible combat which being on account of T\u0101raka\nwas called Tarak\u0101maya or Tarak\u0101 war. In this the celestials led by Rudra\nhurled their weapons upon the Asuras and the Asuras equally overwhelmed\nthe gods with weapons. Thus in the conflict between the gods and demons\nthe universe, greatly overwhelmed, sought protection of Brahm\u0101.\nThereupon the glorious God asked Usanas with the demons and Rudra with\nthe celestials to desist from fighting and give back T\u0101r\u0101 to Vrihaspati.\nFinding that she was pregnant Vrihaspati desired her no longer to keep\nher burden and in satisfaction of his orders she was delivered of a son\nwhom she kept in a clump of long Munja grass. And the child as soon as\nit was born proved its character of divinity by its radiance. Beholding\nboth Vrihaspati and Soma fascinated by the beauty of the child the\ncelestials, to know whose son it was, asked T\u0101r\u0101, saying \"O damsel whose\nson is he? Is he Vrihaspati's or Soma's\". Being thus addressed T\u0101r\u0101 was\nashamed and did not answer.\n\nThough she was repeatedly asked by the celestials she was still mute and\nthe child, being enraged, was about to curse her, saying\u2014\"Unless, O vile\nwoman, you immediately speak out, who is my father, I shall so punish\nyou for your useless shame that no woman in future shall speak the\ntruth\". Brahm\u0101 again interfered and pacifying the child said, addressing\nTara \"Tell me my daughter, is this the child of Vrihaspati or of Soma?\"\n\"Of Soma,\" said T\u0101r\u0101 flushing. Thereupon the countenance of the king of\nconstellations became bright, and expanded with joy. He at once embraced\nhis son and said\u2014\"Well done my boy, forsooth thou art wise\". And\naccordingly the boy was named Budha.\n\nI have already described how Budha begot Pururavas on Il\u0101. Paruravas was\na prince famous for liberality, devotion, magnificence, love of truth\nand beauty. Having incurred the curse of Mitra and Varuna, Urvasi made\nup her mind to live in the land of mortals and descending there saw\nPururavas. As soon as a she saw him she forgot all reserve and not\ncaring for the comforts to heaven became greatly attached to him. And\nfinding her far superior to all other females in beauty, elegance,\nsymmetry, and delicacy, Pururavas was equally enamoured of her. Both the\nman and the woman were equally attached to each other and thought no\nmore of any other object. The king then boldly said\u2014\"Fair woman, I love\nyou; have pity on me and return my affection\". Urvasi turning her face a\nlittle through modesty said\u2014\"I will do so, if you satisfy the conditions\nI propose to you\".\n\n\"What are they?\" asked the king \"speak them out\". \"I have two rams\" said\nthe nymph \"which I love like my children; they must be kept by my\nbed-side and shall not be allowed to be carried away. You must not be\nseen by me undressed and clarified butter alone shall be my food\". The\nking readily agreed to these terms.\n\nAfter this Pururavas and Urvasi lived together for sixty one thousand\nyears in Alak\u0101, sporting amidst the groves and lakes of Chaitraratha\nabounding in lotuses and the other forests. By these enjoyments Urvasi's\nattachment increased every day and she forgot all desire for residing in\nthe region of immortals. In the absence of Urvasi heaven appeared devoid\nof beauty to the celestials, nymphs, genii and quiristers. Knowing the\nengagement that Urvasi had contracted with the king, Viswasvasu was\nappointed by the Gandharvas to bring about its dissolution. And coming\nby night to the room where they were sleeping he carried off one of the\nrams: Urvasi got up by its cries and exclaimed\u2014\"Ah me! who has stolen\none of my children: Had I got a husband this would not have taken place.\nTo whom shall I go for help?\" The king heard the lamentations but could\nnot go lest he might be seen undressed. The Gandharvas then took away\nanother ram. Again hearing the sound of its being stolen away in the sky\nshe lamented saying\u2014\"Alas I have got no husband. I have taken the\nshelter of a dastardly person\". Thinking \"it is darkness\" the king took\nup a dagger and pursued them, saying\u2014\"stop, O wicked I shall soon slay\nyou\". Immediately the Gandharvas created a flash of brilliant lightning\nin the room and the king was seen undressed by Urvasi. The contract was\nbroken and she instantly disappeared. And leaving behind the rams the\nGandharvas too went to the region of the celestials. Taking the rams,\nthe king, delighted came back to his bed-room but found no Urvasi. Not\nfinding her he wandered naked all over the world like a maniac. At\nlength arriving at Kurukshetra he saw Urvasi sporting with four other\nnymphs in a lake abounding in lotuses. Like a mad man the king neared\nhim and exclaimed\u2014\"O my wife, wait, speak with me, O thou of an iron\nheart\". Urvasi replied\u2014\"O great king useless is this inconsiderate\nattempt. I am now pregnant, go away just now and come here again after a\nyear when I shall give you a son and remain with you for one night\".\nBeing thus solaced Pururavas came back to his capital. Urvasi then said\nto her mates. \"This king is that excellent man bring drawn by whose\nattachment I lived for such a long time\". Hearing this the other nymphs\nsaid, \"Great is his beauty; we too with him could live happily for\never\".\n\nAfter the expiration of a year the king again came to that place and\nUrvasi gave him a son by the name of Ayus. Living with him for one night\nshe again became pregnant to bear to him five sons. She then said to the\nking\u2014\"O king all the Gandharvas, on account of their regard for me, are\nready to confer upon thee a boon. Do thou pray for it\". The king said\u2014\"I\nhave slain all my enemies\u2014my faculties are all very powerful; I have\nfriends, relations, armies and treasures; so there is nothing which I\nwant but living with my Urvasi in the same region. So I wish to live\nwith her always\".\n\nAfter he had spoken this the Gandharvas brought to him a vessel with\nfire and said,\u2014\"Take this fire and according to the precepts of the\nVedas divide it into three parts: then offer oblation to it for Urvasi\nand your desires shall thus be gratified\". The Gandharvas having said\nthis, the king took the vessel and went away. Then coming to a forest he\nthought\u2014\"Oh, what stupid I am; I have brought this vessel but not\nUrvasi\". Then leaving the vessel there he came back to his capital. When\nhalf the night had passed he awoke and thought\u2014\"The Gandharvas conferred\nupon me this vessel of fire to enable me to live with Urvasi. I have\nleft that in the forest. I shall go there to bring it\". Having said this\nhe went there but did not find the vessel. Then beholding a young\nAshwattha tree growing out of a Sami plant he argued within himself\u2014\"I\nleft here a vessel of fire and I now see a young Ashwattha tree growing\nout of a Sami plant. I shall take this type of fire to my capital and\nhaving created fire by their attrition I will worship it\".\n\nHaving thus made up his mind he took the plants to his city and made\ntheir wood for attrition with pieces of as many inches as there are\nsyllables in the Gayatri. He recited that verse and rubbed together\nsticks of as many inches as he recited syllables in the Gayatri, Having\ncreated fire there-from he divided it into three portions according to\nthe precepts of the Vedas and offered oblations to it with the view of\nobtaining re-union with Urvasi. Having performed many sacrifices with\nthis fire he attained to the region of the Gandharvas and suffered no\nmore separation from his beloved Urvasi. Thus fire, that was at first\none, was made three-fold in the present Manwantara by the son of Il\u0101.\n\nSECTION VII.\n\nPururavas had six sons\u2014Ayus, Dhimat, Am\u0101vasu, Viswavasu, Satayus, and\nSrutayus. The son of Am\u0101vasu was Bhima, whose son was K\u0101nchana, whose\nson was Suhotra, whose name was Jahnu. Whilst celebrating a sacrifice\nthis king beheld the whole of the place over-flowed with the waters of\nthe Ganga. Being offended therefore with his eyes red with anger he\nunited the spirit of sacrifice with himself and by the power of his\ndevotion drunk up the river. Thereupon the celestials and the sages\npleased him and got back Gang\u0101 in the capacity of his daughter.[257]\n\nThe son of Jahnu was Sumanta, whose son was Ajaka, whose son was\nValak\u0101swa, whose son was Kusa, who had four sons, Kusamba. Kusan\u0101bha,\nAmurttaya and Am\u0101yasu.\n\nKusambha engaged in devout penances with the object of having a son\nequal to Indra. Beholding the intensity of his devotions, Indra himself\ntook birth as his son lest a prince equally powerful like him might be\nborn. He was accordingly born as Gadhi or Kausika. Gadhi had a daughter\ncalled Satyavati. Richika, one of the descendants of Bhrigu, wanted her\nin marriage. The king was reluctant to give his daughter in marriage to\na peevish old Br\u0101hmin and wanted from him as the bridal present a\nthousand fleet steeds whose colour should be white with one black ear.\nHaving propitiated Varuna, the god of ocean, Richika obtained from him,\nat the holy place called Awatirtha a thousand horses. And giving them to\nthe king he married his daughter.\n\nIn order to have a son he prepared a dish of rice, barley and pulse with\nbutter and milk for his wife to eat. And being requested by her he made\na similar mixture for her mother, by partaking of which she should give\nbirth to a martial prince. Keeping both the dishes with his wife and\ngiving her instructions which was intended for her and which for her\nmother, the sage went to the forest. At the time of taking the food her\nmother said to Satyabati\u2014\"Daughter, every one wants to have a son gifted\nwith great qualities\u2014and no body wishes to be excelled by the qualities\nof his mother's brother. It is therefore desirable for you to give me\nthe food which your husband has set apart for you and to partake of that\nintended for me; for my son shall be the sovereign of the world. What is\nthe use of wealth, strength and prowess for a Brahmin\". Being thus\naddressed Satyavati gave her own food to her mother.\n\nWhen the sage came back from the forest and saw Satyavati he said to\nher\u2014\"Sinful woman, what hast thou done? Your body appears as very\nfearful to me. Surely thou hast taken the food which was intended for\nthy mother. Thou hast committed a wrong. That food I had consecrated\nwith the properties of power, strength and heroism; whereas your food\nwas consecrated with the qualities of a Br\u0101hman\u2014gentleness, knowledge\nand resignation. As you have exchanged messes your son shall follow a\nwarrior's propensities and use weapons, and fight and slay; your\nmother's son shall be born with the desires of a Br\u0101hmin and shall be\ndevoted to peace and piety\". Hearing this Satyavati fell at her\nhusband's feet and said\u2014\"I have done this through my ignorance. Be thou\npropitiated so that I may not have such a son. If this is inevitably let\nmy grand son be such, not my son\". Being thus addressed the sage\nsaid\u2014\"So be it\".\n\nThereupon she gave birth Jamadagni and her mother brought forth\nViswamitra. Satyavati afterwards became the Kausiki river, Jamadagni\nmarried Renuk\u0101 the daughter of Renu, born in the race of Ikshwaku and\nbegot on her a son, Parusar\u0101ma the destroyer of the Kshatriya race, who\nwas a portion of N\u0101r\u0101yana, the preceptor of the universe. Sunasepha was\nconferred upon Viswamitra by the celestials as his son, who became known\nas Devarata. Viswamitra had other sons\u2014Madhuchandra, Yaya, Kritadeva,\nDevashtaka, Kachapa and Hareetaka. These founded many families, all of\nwhom were known by the name of Kausikas, and inter-married with the\nfamilies of various Rishis.\n\nSECTION VIII.\n\nAyus, the eldest son of Pururavas, married the daughter of Rahu upon\nwhom he begot five sons, Nahusha, Kshatravridha, Rambha, Raji and\nAnenas.\n\nThe son of Kshatravridha was Suhotra, who had three sons, Kash, Lesa,\nand Ghritsamanda. The son of Ghritsamnada was Saunaka who first\ninstituted the distinction of the four castes. The son of Kasa was\nKasiraja, whose son was Dirghatama, whose son was Dhanwantari, who was\nnot subject to human infirmities and who had been master of universal\nknowledge in every birth. In his past life N\u0101r\u0101yana had conferred upon\nhim the boon that he should be, in his next life, born in the race of\nKshatriya, should be the author of the eight fold system of medical\nscience and should be entitled to a share of offerings made to the\ncelestials. The son of Dhanwantari, was Kesumat, whose son was\nBhimaratha, whose son was Devadasa, whose son was Pratarddana, so called\nfrom destroying the race of Bhadrasrenya. He had various other names\u2014as\nSatrujit. 'The victor of enemies' on account of his having defeated all\nhis enemies Vatsa or 'child' for his father used to call him often times\nby that name; Ritadhwaja 'whose emblem was truth' for he was a great\nobserver of truth; and Kuvalayaswa for he had a horse called Kuvalaya.\nHis son was Alarka of whom this verse is recited in the present day\u2014\"For\nsixty thousand and sixty hundred years, no other youthful king except\nAlarka governed the earth\". The son of Alarka was Santati, whose son was\nSunitha, whose son was Suketu, whose son was Dharmaketu, whose son was\nSatyaketu, whose son was Vibhu, whose son was Suvibhu, whose son was\nSukumara, whose son was Dhristaketu, whose son was Vainahotra whose son\nwas Bharga, whose son was Bhargabhumi, who laid down the rules of the\nfour castes. These are the descendants of Kasa. We shall now enumerate\nthe descendants of Raji.\n\nSECTION IX.\n\nRaji had five hundred sons who were all gifted with great power and\nheroism. Once on a time there arose a conflict between the gods and the\ndemons, and they, all desirous of slaying the other party, inquired of\nBrahm\u0101, saying \"O glorious god, which of the parties shall be\nvictorious?\" The deity said\u2014\"that for which Raji shall take up arms\".\nThe Daityas immediately went to Raji to secure his help, which he agreed\nto give if they would make him their king after defeating the\ncelestials. Hearing this the Asuras said\u2014\"We cannot say one thing and do\nthe otherwise. Prahl\u0101da is our king and for him we wage war\". Having\nsaid this they went away and the celestials came to him for the same\npurpose. Raji proposed to them the same conditions and the gods agreed\nand said. \"We shall make you our Indra\". Thereupon Raji assisted the\narmy of the celestials and by his various weapons destroyed the Asuras.\nWhen all the enemies were defeated, Indra the king of the celestials\nplaced Raji's feet on his crown and said, \"Thou art our father since\nthou hast released us from fear; thou art the supreme lord of all the\nworlds, because, I, who am the lord of the three worlds, have\nacknowledged thee as my father\".\n\nThe king smiling said\u2014\"So be it. Even if the enemies admit humiliation\nby flattering speeches that cannot be resisted\". Saying this he repaired\nto his own city. Satkratu too continued to rule as Indra.\n\nA few days after the king went to heaven, and his sons, being incited by\nthe sage N\u0101rada, demanded the rank of Indra as there hereditary right.\nWhen he refused to give them the station the highly powerful princes\nreduced him to submission and usurped his rank. When some tune had\npassed, Indra, deprived of his share in the sacrifices of the three\nworlds, spoke to Vrihaspati in a retired place,\u2014\"Give me a little of the\nsacrificial butter not bigger even than a jujube for I am in want of\nsustenance\".\n\nVrihaspati said:\u2014\"Had you applied to me before I could have done any\nthing for you; however I will now try to gain back for you your\nposition\". Saying this he undertook the celebration of a sacrifice for\nincreasing the power of Indra and bringing about the downfall of Raji's\nsons by leading them astray. When their understanding was bewildered the\nprinces became haters of the Brahmins, negligent of their duties and\nregardless of the teachings of the Vedas; when they became devoid of\nreligion and morality, Indra slew them and gained back his sovereignty\nby the help of the priest of gods. Whoever shall hear of Indra's\nacquirement of the position, shall always keep his proper place and\nshall not be guilty of iniquity.\n\nRambha, the third son of Ayus, had no offspring. Kshatravriddha had a\nson named Pratikshatr\u0101, whose son was Sanjaya, whose son was Vijaya,\nwhose son was Yajnakrit, whose son was Harshavarddhana, whose son was\nSahadeva, whose son was Adina, whose son was Jayasena, whose son was\nSankriti, whose son was Kshatradharma. These were the progeny of\nKshatravriddha. I will now enumerate those of Nahusha.\n\nSECTION X.\n\nNahusha had six brave sons namely, Yati, Yayati, Sanyati, Ayati, Viyati\nand Kriti. Yati declined the throne and therefore Yayati succeeded. He\nhad two wives; Devayani, the daughter of Usanasj and Sarmishth\u0101, the\ndaughter of Vrishaparvan. His genealogy is thus recited\u2014\"Devayani gave\nbirth to two sons, Yadu and Tarvasu. Sarmishth\u0101, the daughter of\nVrishaparvan, gave birth to three sons, Druhya, Anu and Puru. Owing to a\ncurse of Usanas Yayati became untimely old and decripit. Having\npropitiated his father-in-law however he got the permission to transfer\nhis old age to any one who would agree to take it. He first called his\neldest son Yadu and then said,\u2014Your maternal grand-father has caused\nthis untime decripitude of mine. By his permission I may transfer it to\nyou for a thousand years, I am not still satisfied with worldly\nenjoyments and wish to enjoy through your youth. Do not refuse\ncompliance with my request\". Being thus addressed he did not agree to\ntake the decay upon him for which the king imprecated a curse,\nsaying\u2014\"No one in your prosterity shall be the king\". He then\nsuccessively requested Druhya, Turvasu and Anu to give him their youth.\nThey all refused and were accordingly cursed by the king. Lastly he\ncalled his youngest son Puru\u2014the son of Sarmisth\u0101 and requested him for\nthe same. That youth, of ripe understanding, at once agreed and bowing\nunto his father said\u2014\"I have been highly honored\". He then took upon\nhimself his father's infirmities and gave him his youth in exchange.\n\nBeing thus gifted with renewed youth Yayati governed the kingdom for the\ngood of his people enjoying such pleasures as were suited to his age and\nstrength and were in consonance with piety. He enjoyed in the company of\na nymph Vishwachi day and night thinking that there would be an end of\nall desires. By continued enjoyment all things began to appear more\npleasant to him and he then said\u2014\"Desire is never satiated by enjoyment\nas fire, fed with oil, becomes the more intense. No one is satisfied\nwith barley, gold, cattle or women; therefore renounce excessive desire.\nWhen a man does not cherish any sinful feeling towards creatures and\nlooks on all with, an equal eye he then finds everything full of\npleasure and delight. The wise become happy by renouncing that desire\nwhich the feeble-minded cannot abandon and which grows not old with the\naged. With age the hair becomes gray, the teeth fall off but the love of\nwealth and life is never gratified. A thousand years have expired and\nstill my mind is attached to worldly enjoyments: my desires are excited\nevery day by new objects. I shall therefore renounce all enjoyments of\nsense and devote myself to the culture of spiritual truth. And\nrenouncing all attachments and not influenced by the alternatives of\npleasure and pain I shall roam in the forest with the deer\".\n\nHaving thus made up his mind Yayati returned the youth to Puru and took\nup his own decrepitude. He then made his youngest son the sovereign and\nwent to Tapovana (the wood of penance). He appointed as viceroys\u2014Turvasu\nof the south-east districts, Druhya of the west, Yadu of the south and\nAnu of the north\u2014and made Puru the supreme monarch of the earth.\n\nSECTION XI.\n\nPar\u0101\u00e7ara said:\u2014I will first enumerate to you the descendants of Yadu,\nthe eldest son of Yayati\u2014one of whom an incarnate portion of Vishnu\u2014of\nwhom glory cannot be described though chanted for ever to confer the\nfruit of their desires\u2014whether for virtue, wealth, pleasure or final\nemancipation\u2014upon all created beings, upon men, saints, Gandharvas,\nspirits of evil, nymphs, centaurs, serpents, birds, demons, sages,\nBrahmanas and ascetics. Whoever shall hear of the descendants of Yadu\nshall be freed from all iniquities, for the supreme spirit\u2014devoid of any\nform\u2014Vishnu was incarnate in this family.\n\nYadu had four sons Sahasrajit, Kroshti, Nala and Raghu. Sasajit was the\nson of the eldest brother and had three sons\u2014Haihaya, Venu and Haya. The\nson of Haihaya was Dharmanetra, whose son was Kunti, whose son was\nSahanji, whose son was Mahishmat, whose son was Bhadrasona, whose son\nwas Dardama, whose son was Dhanaka, who had four sons, Kritaviryya,\nKritagni, Kritayarman and Kritauyyas. Kritaviryya's son was Aryunu, who\nwas the king of the seven insular continents and the master of a\nthousand arms. This king propitiated the sage Dattatreya, the descendant\nof Atri who was an incarnate portion of Vishnu and obtained from him\nthese boons\u2014a thousand arms, acting always justly, governing the world\nwith justice, protecting it impartially, victory over his enemies and\ndeath by the hands of a person renowned in the three worlds. By these\nmeans he governed the earth powerfully and justly celebrated ten\nthousand sacrifices. Of him this verse is said\u2014\"The kings of the earth\nshall never equal him in sacrifices, liberality, in devotion, in good\nmanners and in self-control\". In his reign nothing was lost or injured,\nso he governed the whole earth with undecayed health, prosperity, power\nand strength for eighty-five thousand years. Arriving at the city of\nMahismati, on his tour of conquests whilst its king was sporting in the\nwaters of Narm\u0101da excited with wine, Ravana, proud for defeating the\ngods, demons, Gandharvas, and their king, was taken prisoner by\nKarthaviryya and confined like a tame beast in a corner in his capital.\nAt the end of a long reign Karthaviryya was slain by Parashur\u0101ma Who,\nwas an incarnate portion of Vishnu. The king had a hundred sons of which\nfive were principal, namely Surasena, Vrishana, Madhu, and Jayadwaja.\nThe son of the last was T\u0101lajangha who had a hundred sons named after\nhim T\u0101lajanghas. The eldest of these was Vilipotr\u0101, another was Bharata\nwho had two sons\u2014Vrisha and Sujati. The sons of Vrisha was Madhu; he had\na hundred sons, the chief of whom was Vrishna and from him the family\nobtained the name of Vrishni. From the name of their father Madhu they\nwere called Madhavas and from the name of their common ancestor Yadu\nthey were all called Yadavas.\n\nSECTION XII.\n\nPar\u0101\u00e7ara said\u2014Kroshtri, the son of Yadu, had a son named Vrijinvat,\nwhose son was Suchi, whose son was Kushadra, whose son was Chitraratha,\nwhose son was Sasavindu, who was the master of the fourteen great gems.\nHe had a hundred thousand wives and a million of sons. The most famous\nof them were Pryihuyasas, Prithuharman, Prithujaya, Prithukirtti,\nPrithudaha and Prithusravas. The son of the last of these was Tamas,\nwhose son was Usanas who performed a hundred horse sacrifices. His son\nwas Siteyus, whose son was Rukmakavacha, whose son was Paradrit, who had\nfive sons, Rukmeshu, Prithurukman, Jyamagha, Pahta, and Harita. In the\npresent period the following verse is recited of Jyamagha\u2014\"Of all the\nhusbands obedient to their wives, who have been or who will be, the most\nfamous is the king Jyamagha, who was the husband of Saivya\". Saivya was\nbarren\u2014but Jyamagha was so much afraid of her that he could not, take\nany other wife. Once on a time after a hard fighting with horse and\nelephants the king defeated a powerful enemy who, leaving behind his\nwife, children, relations, army, treasure and kingdom, fled. When the\nenemy had fled Jayamagha saw a beautiful princess, exclaiming, \"Save\nfather, save me, brother\" while her expansive eyes rolled wildly with\nfear. The king was much attracted by her beauty and cherished love for\nher and said to himself\u2014\"This is accidental; I have no children and am\nthe husband of a barren lady. This maiden has fallen in my hands to keep\nup my family. I will marry her. But I must take her in my car to my\npalace, where I must have the permission of my queen for the marriage\".\nSo he took the princess into his car and went back to his capital.\n\nTo welcome the return of the victorious king, Saivya came to the\npalace-gate with the ministers, courtiers and the citizens. And\nbeholding a damsel on the left hand of the king Saivya with her lips\nswollen and trembling in jealousy said to the king\u2014\"Who is this fickle\ngirl that is sitting with you in the chariot?\" The king was not prepared\nwith a reply and made answer, all on a sudden through fear of his\nqueen\u2014\"This is my daughter-in-law?\" \"I have never had a son\" said Saivya\n\"and you have no other children; of what son of yours then is this girl\nthe wife?\" The king bewildered by the jealousy and anger which the words\nof Saivya displayed, gave this answer to avoid further contention. The\nking said,\u2014\"She is the young bride of the future son whom thou shalt\ngive birth\". Hearing this Saivya gently smiled and said \"so be it\" and\nthe king entered into his great palace.\n\nThis conversation regarding the birth of a son having taken place in an\nauspicious conjunction, aspect, and season, the queen, although she was\ngreatly advanced in years, became pregnant and bore a son. His father\nnamed him Vidarbha and married him to the damsel he had brought home. He\nhad three sons, Kratha, Kaisika and Romap\u0101da. The son of Romap\u0101da was\nDhriti. The son of Kaisika was Chedi whose children were the Chaidya\nkings. The son of Kratha was Kunti, whose son was Vrishni, whose son was\nNirvriti, whose son was Das\u0101rha, whose son was Vyoman, whose son was\nJimuta, whose son was Vikriti, whose son was Bhimaratha whose son was\nNavarathe, whose son was Dasaratha, whose son was Sakuni, whose son was\nKarambhi, whose son was Devarata, whose son Devakshatra, whose son was\nMadhu, whose son Anavarathu, whose son was Kuruvatsa, whose son son was\nAnaratha, whose son was Puruhotra, whose son was Ansu, whose son was\nSatwata, from whom the princes of this family were called S\u0101twatas. This\nwas the progeny of of Jyamagha. He, who will hear of the account, will\nbe freed from sins.\n\nSECTION XIII.\n\nPar\u0101\u00e7ara said\u2014The sons of Satwata were Bhajina Bhajam\u0101na, Divya,\nAndhaka, Devavriddha, Mah\u0101bhoja and Vrishni. Bhajam\u0101na had three sons,\nNimi, Krikana, and Vrishni by one wife and as many by another, Satajit,\nSahasrajit and Ayutajit. The son of Devavridha was Babhru of whom this\nverse is recited\u2014\"We hear, when we are at a distance and we see when we\nare near that Babhru is the foremost of men and Devavriddha is equal to\nthe celestials: sixty six persons who were the disciples of one and six\nthousand and eight who were disciples of the other obtained\nimmortality\". Mahabhoja was a virtuous king his descendants were the\nBhojas, the kings of Mirttik\u0101vati-thence denominated Mirttik\u0101v\u0101ttas.\nVrishni had two sons Suimitra and Yudhajit: from the former Anamitra and\nSini were born. The son of Anamnitra was Nighna who had two sons Prasena\nand Satrajit. The god Aditya or the sun was the friend of the latter.\n\nOnce on a time arriving at the banks of the ocean, Satrajit began to\nhymn the praises of the sun, with his mind solely devoted to him, upon\nwhich the deity appeared and stood before him. Seeing him in an\nindistinct shape he said to to the Sun\u2014\"I see thee in this sky as a\nglobe of fire\u2014I behold thee just now in the same shape and do not\nperceive any distinction as a matter of favor\". Being thus addressed the\ndivine sun took the jewell called Syamantaka from off his neck and\nplaced it at a distance and Satrajit saw him of a dwarfish form, with a\nbody like burnished copper and with slightly reddish eyes. While he\nbowed unto him the divine Sun said to Satrajit\u2014\"I wish to confer upon\nthee a boon; do thou pray for it\". He then wanted that jewel. The sun\ngave it to him and then resumed his place in the sky. Satrajit placed\nthat precious gem round his neck and lighting up all the quarters with\nhis radiance like the sun entered the city of Dw\u0101rak\u0101. Beholding him\napproach the inhabitant of Dw\u0101rak\u0101 went to that excellent Purusha,\nwithout beginning, who, to carry the burden of the world, assumed a\nmortal form, and said\u2014\"O lord, forsooth, the divine sun is coming to\nvisit you\". But Krishna smiled and said, \"It is not the sun but\nSatrajit. He is coming here with the Syamantaka gem conferred upon him\nby the sun. You all see him with a fearless heart\". Hearing this the\ninhabitants of Dw\u0101rak\u0101 repaired to their respective habitations.\nSatrajit too having gone to his house placed that jewel which gave daily\neight loads of gold and through its uncommon power removed all fear of\nportents, wild beasts, fire, robbers, and famine. Krishna thought that\nthe gem was worthy of the king Ugrasena and desired to take it but did\nnot do so lest it might some disturbance in the family. Understanding\nthat Krishna would ask of him the jewel Satrajit transferred it to his\nbrother Prasena. It was the peculiar virtue of that gem, that if worn\nwith all purity it would yield gold and prosperity of the kingdom but if\nworn by a man of bad character it would bring on his death. Prasena\nhaving taken the jewel and placed it round his neck mounted his horse\nand went to the forest to hunt. While thus hunting he was killed by a\nlion. The lion taking the jewel in his mouth was about to go when was\nseen and killed by Jamvabat the king of the bears, who taking the jewel\nwent to his cave and gave it to his son Sukumara to play with.\n\nWhen sometime had passed and Prasena did not come, the Y\u0101davas began to\nwhisper, one to another, \"This must be Krishna's doing; being willing to\nget the jewel and not obtaining it he has committed the murder to get\nthis into his possession\".\n\nWhen these calamities reached the ears of Krishna he gathered some\nmembers of the Yadu family and in their company followed the course of\nPrasena by the impressions of his horse's hoofs. And having found it by\nthis way that he and his horse had been destroyed by the lion he was\nacquitted by all people of any share in the death. Desirous of getting\nback the jewel, he thence followed the foot-marks of the lion and at no\ngreat distance came to the place where the lion had been killed by the\nbear. Pursuing the foot-prints of the latter he arrived at the foot of a\nmountain where having kept the Y\u0101davas he pursued the course. And\nfollowing the impressions of the feet he found out a cavern and before\nhe entered it he heard the nurse of Sukum\u0101ra saying to him \"The lion\nkilled Prasena; the lion has been killed by Jamvabat: weep not Sukum\u0101ra\nthe Syamantaka is your own\". Having thus ascertained the truth Krishna\nentered into the cavern and espied the jewel in the hands of the nurse\nwho was giving it as a plaything to Sukum\u0101ra. The nurse in no time found\nout his approach and seeing his eyes eagerly fixed upon the jewel called\naloud for help. Hearing her cries, Jamvabat, worked up with anger, came\nto that place and an encounter took place between him and the Achyuta\nwhich continued for twenty, one days. The Y\u0101davas who followed Krishna\nwaited there for seven or eight days expecting his return but as the\nslayer of Madhu did not come they arrived at the conclusion that he must\nhave been destroyed in the cave. \"It could not have taken so many days\"\nthey thought \"to defeat a foe\". They therefore went away, and came back\nto Dw\u0101rak\u0101 and announced that Krishna had been killed.\n\nHis relatives too performed ceremonies necessary for the occasion. Food\nand water offered reverentially to worthy persons tended to support his\nlife and invigorate his strength in the conflict in which he was\nengaged. While his enemy being exhausted by daily combat with a powerful\nenemy, bruised in every limb by heavy blows and enfeebled by want of\nfood became unable to resist him. Being thus defeated by his powerful\nenemy Jamvabat prostrated himself before him and said \"O mighty being,\nthou art, for sooth invincible, by the spirits of heaven, earth or hell,\nthou canst not be defeated by man and powerless creatures in a human\nshape\u2014what to speak of such as we are\u2014who are of brute origin. Methinks\nthou art a portion of my lord N\u0101r\u0101yana the protector of the universe\".\nBeing thus addressed by the lord of bears Krishna explained to him fully\nthat he had incarnated himself to take upon himself the burden of the\nearth. And delightedly touching him with his palms he relieved him of\nthe pain which he had suffered from the fight. Jamvabat again laid\nhimself low before Krishna and presented to him his daughter Jamvabati\nas a suitable offering to a guest. He also handed over to him the\nSyamantaka jewel. Although it was not becoming to accept a present from\nsuch an individual still he took the gem with a view to clear his\nreputation. He then came back with his bride Jamvabati to Dw\u0101rak\u0101.\n\nWhen the inhabitants of Dw\u0101rak\u0101 saw Krishna come back alive they were\nfilled with joy so that even those who were greatly stricken in years\nwere filled with youthful strength; and all the members of the Yadu\nfamily, men and women, gathered round Anakadundubhi, the father of the\nhero and congratulated him. Krishna described to the assembled Y\u0101davas\nall that had taken place exactly and giving back the Syamantaka jewel to\nSatrajit was cleared off the charge of murder. He then conducted\nJamvabati to the inner apartments.\n\nWhen Satrajit thought that he had been the instrumental of the false\ncharge against Krishna he was terrified and to satisfy him he gave in\nmarriage with him his daughter Satyabh\u0101m\u0101. She had ere been sought in\nmarriage by many illustrious members of the Yadu family as Akrura,\nKritaverman, and Satadhanwan, who were greatly worked up with anger on\naccount of her being married to another, and formed a common cause of\nenmity against Satrajit. The most leading man amongst them with Akrura\nand Kritavarman said to Satadhanwan\u2014\"By given her daughter to Krishna\nthis caitiff Satrajit had insulted you and us grossly who wanted her:\nwhy do you not kill him and take the jewel? Should Achyuta on that\naccount enter into conflict with you we will take your part\". Having\nsecured this promise Satadhanwan undertook to destroy Satrajit.\n\nWhen the intelligence reached Krishna that the Pandavas lad been burned\nin the house of wax, he, who was acquainted with the real truth,\nimmediately started for Baran\u0101vata to allay the enmity of Duryodhana and\nperform the necessary duties of his relationship. Taking advantage of\nhis absence Satadhanwan killed Satrajit while asleep and secured the\njewel for himself. When Satyabh\u0101m\u0101 came to know this, she, highly\nangered on account of her father's murder, at once ascended the chariot,\nwent to B\u0101ran\u0101vat and told her husband how Satrajit had been killed by\nSatadhanwan in anger on account of her being married to another, and how\nthe jewel had been taken away by him. And she requested him to take\nimmediate steps to avenge such a heinous crime.\n\nBeing thus informed Krishna, though pleased at heart, said to\nSatyabh\u0101m\u0101, assuming an indignant look\u2014\"This is an insult to me! I shall\nnever brook it. One cannot destroy the birds that have built their nests\non a tree without assailing it. Remove excessive grief therefore; you\nneed not lament to excite my wrath\". Immediately coming back to Dw\u0101rak\u0101\nKrishna took Baladeva apart and said to him. \"A lion slew Prasena while\nhunting in the forests; and now Satrajit has been killed by Satadhanwan.\nAs both these are gone, the jewel which belonged to them, is now our\ncommon right. Up then, ascend your car and destroy Satadhanwan\".\n\nBeing thus excited by his brother, Balar\u0101ma engaged in the work; but\nSatadhanwan being aware of their hostile intention went to Kritavarman\nand prayed for his help. Kritavarman did not agree saying that he was\nnot able to fight with both Krishna and Baladeva. Being disappointed he\nagain solicited Akrura for help who said\u2014\"You must go to some body else\nfor help. How should I be able to defend you? Even none, amongst the\ncelestials whose glories are chanted throughout the universe, is capable\nof fighting with the holder of the discus, trodden by whose foot the\nthree worlds tremble, whose hand makes the wives of the Asuras widows,\nwhose weapons,\u2014no army, however powerful can resist;\u2014no one is able to\nfight with the wielder of ploughshare, who by his very looks, nullifies\nthe prowess of his enemies, whose eyes roll with the joys of wine, and\nwhose huge ploughshare manifests his prowess by destroying the most\npowerful enemies\". Whereto Satadhanwan replied\u2014\"While such is the case\nand you are unable assist me, you may at least help me by keeping this\njewel in your possession\". \"I can keep it\" Akrura said \"if you promise\nthat even in the last extremity you won't give out that the jewel is in\nmy possession\". Satadhanwan agreed to this and Akrura took the jewel.\nAnd mounting a fleet mare that could run a hundred leagues a day\nSatadhanwan fled from Dw\u0101rak\u0101.\n\nWhen this intelligence reached Krishna, he made ready his four horses\nSarvya, Sugriva, Meghapushpa, and Balahakai, set them to his car and\naccompanied by Balar\u0101ma, started in his pursuit. The mare went on\nspeedily and finished her hundred leagues but when she reached the\ncountry of Mithil\u0101, her strength was exhausted and she dropped down and\ndied. Having got down, Satadhanwan continued his flight on foot. When\nthe pursuers came to the place where the mare had died Krishna said to\nBalar\u0101ma\u2014\"Do you remain in the car; I shall follow the villain on foot\nand kill him; the ground here is bad; and the horses will not be able to\ncarry the car across it\". Accordingly Balar\u0101ma remained in the car and\nKrishna followed Satadhanwan on foot. When he had pursued him for two\nKos he discharged his discus and although Satadhanwan was at a\nconsiderable distance the weapon dissevered his head. He then searched\nhis person and clothes very attentively but did not find the jewel. Then\ncoming back he said to Balar\u0101ma\u2014\"I have for nothing destroyed\nSatadhanwan\u2014for I have not found on his person the precious gem\u2014the\nquintessence of all worlds\". When Balar\u0101ma heard this, he was excited\nwith anger and said to V\u0101sudeva\u2014\"Shame upon you\u2014so greedy of wealth. I\ndon't acknowledge you as my brother. Here is my path. Go wherever you\nlike, I have done with Dw\u0101rak\u0101, with you with all our house. It is\nuseless for you to try to deceive me with these perjuries\". Having\nremonstrated with his brother thus, who in vain tried to please him.\nBalar\u0101ma went to the city of Videha, where Janaka received him\nhospitably and there he remained. V\u0101sudeva came back to Dw\u0101rak\u0101. While\nBalar\u0101ma stayed in the house of Janaka, Duryodhana, the son of\nDhritarastra learnt from him the art of fighting with the mace.\n\nIn this way three years passed away. Babru, Ugrasena and other Y\u0101davas\nthen repaired to the city of Videha and convinced Balar\u0101ma that Krishna\nhad stolen the jewel. They then brought him to Dw\u0101rak\u0101.\n\nAkrura too, to utilise the gold produced by the jewel, continually\nengaged in the celebration of sacrifices. Considering that the murderer\nof a Kshatriya or Vai\u00e7ya engaged in religious duties, is the slayer of\nBrahmin, Akrura spent sixty-two years being protected by the armour of\ndevotion. And by virtue of that gem there was no death, nor pestilence\nin the whole country. At the end of that period, Satrughna, the great\ngrandson of Satwata was killed by Bhojas. As they were connected with\nAkrura he accompanied them in their flight from Dw\u0101rak\u0101. From the time\nof his departure various calamities, portents, snakes, dearth, plague\nand the like began to take place. Thereupon the illustrious Krishna\ncalled together Baladeva, Ugrasena and other Y\u0101davas and consulted with\nthem to ascertain why so many prodigies should have taken place at the\nsame time. On this Andhaka one of the elders of the Yadu family\nspoke\u2014\"Wherever Swaphalka the father of Akrura lived, there famine,\nplague, dearth and other visitations were unknown. Once when there was\nwant of rain in the kingdom of Kasir\u0101ja, Swaphalka was brought there and\nimmediately there fell rain from the heavens. It also happened that the\nqueen of Kasir\u0101ja conceived and was big with a child but when the time\nof delivery came the child did not come out of the womb. Twelve years\nwent away and still the girl was unborn. Then the Kasir\u0101ja spoke to the\nchild, saying 'Daughter, why is your birth thus delayed? Come out, I\nwish to see you; why do you inflict this continued suffering upon your\nmother?' Thus addressed the infant said\u2014'O father, if you will present a\ncow daily to the Brahmans I shall be born at the end of three years'.\nAccordingly the king presented a cow every day to the Brahmans and at\nthe end of three years the girl came out of the womb. Her father called\nher G\u0101ndini and he afterwards gave her to Swaphalka when he came to his\npalace to help him. G\u0101ndini as long as she lived, gave a cow to the\nBrahmans every day. Akrura was her son by Swaphalka. And he is thus born\nfrom a combination of extraordinary excellence. When such a person is\nabsent from us it is likely that famine, pestilence and prodigies should\ntake place. Let him then be requested to come back; the weak points of\nmen of excellence should not be too severely criticized\".\n\nIn accordance with the advice of Andhaka the elder, the Y\u0101davas sent a\nmission headed by Kesava, Ugrasena and Balabhadra, to assure Akrura that\nno notice of his fault would be taken. And having convinced him that he\nwould expect no danger they brought him back to Dw\u0101rak\u0101. As soon as he\narrived on account of the virtue of the jewel, the plague, dearth,\nfamine and every other calamity and portent disappeared. Seeing this\nKrishna thought that the birth of Akrura from G\u0101ndini and Swaphalka\ncould not bring about such an effect and he must have some other more\npowerful virtue to arrest pestilence and famine. \"Certainly\" thought he\nwithin himself \"the great Syamantaka jewel must be in his keeping, for\nthese, as I have heard, are the properties of the jewel. Akrura too has\nbeen performing many sacrifices; his own means are not sufficient for\nthe purpose, undoubtedly he has got the jewel in his possession\". Having\narrived at this conclusion, he called together all Y\u0101davas at his house\nunder the plea of celebrating some feast. After they had all taken their\nseals and the object of the meeting had been explained to them and the\nbusiness finished Krishna began to converse with Akrura and laughing and\njoking, said to him\u2014\"Kinsman, you are a prince in your liberality and we\nknow very well that the valuable gem which was stolen by Sudhanwan was\ngiven to you and is now in your possession, to the great benefit of this\nkingdom. So let it remain; we all derive advantage from its virtues. But\nBhalabhadra suspects that I have it and therefore, out of kindness to me\nshew it to the assembly\". When Akrura, who had the jewel in his\npossession, was thus taxed he hesitated what he should do. He\nthought\u2014\"If I deny that I have the jewel, they will search my person and\nfind the gem hidden amongst my clothes. I cannot submit myself to a\nsearch\". Thinking thus Akrura said to N\u0101r\u0101yana, the cause of the\nuniverse \"It is true, Syamantaka jewel was given to my care by\nSatadhanwan when he left this place. I expected every day that you\nshould ask me for it and with great inconvenience to myself I have\nretained it. The care of this has put me to so much anxiety that I have\nnot been able to enjoy any pleasure or a moment's rest. Being afraid\nlest you might think, that I am unfit to keep this jewel which is the\nsource of welfare to the kingdom I did not mention to you that it is in\nmy possession. Now take it yourself and give its charge to any body you\nlike\". Having said this Akrura got out of his clothes a small gold box\nand took from it the jewel. When it was shown to the assembled Y\u0101davas\nthe room in which they sat was illuminated with its radiance, \"This\"\nsaid Akrura \"is the Syamantaka jewel which was left to my care by\nSatadhanwan. Let him to whom it belongs now take it\".\n\nWhen the Y\u0101davas saw the jewel they were filled with surprise and loudly\nexpressed their joy. Balabhadra immediately claimed the jewel as his\nproperty jointly with Achyuta as was formerly settled; whereas\nSatyabh\u0101m\u0101 wanted it as her rightful property for it belonged to her\nfather. Between these two Krishna considered himself as an ox between\nthe two wheels of a cart, and thus said to Akrura in presence of the\nYadavas\u2014\"This jewel has been shown to you all in order to clear my\nreputation; it is the joint-property of Balabhadra and myself and is the\npaternal property of Satyabh\u0101m\u0101. But as a source of advantage to the\nkingdom this jewel must be consigned to the charge of one who leads a\nlife of perpetual continence; if worn by an impure man it will prove the\ncause of his death. As I have sixteen thousand wives I am not qualified\nto use it. It is not probable that Satyabh\u0101m\u0101 would agree to the\nconditions, satisfying which she may possess it And as regards\nBalabhadra, he is greatly addicted to wine and sensual pleasures. We are\ntherefore all out of question. All the Y\u0101davas, Balabhadra, Satyabh\u0101m\u0101\nand myself request you, most liberal Akrura, to keep this jewel in your\npossession, as you have done up to this time for the general behoof; for\nyou are qualified to keep it and in your hands it has proved beneficial\nto the country. You must comply with your request\".\n\nThus requested Akrura took the jewel and thenceforth wore it publicly\nround his neck where it shone with dazzling radiance and he moved about\nlike the sun wearing a garland of light.\n\nHe, who remembers the vindication of Krishna's character from false\ncharges, shall never be subject to any false charge in the least degree\nand living in the full display of senses, shall be freed from every sin.\n\nSECTION XIV.\n\nPar\u0101\u00e7ara said:\u2014The younger brother of Anamitra was Sini, whose son was\nSatyaka, whose son was Yuyudhana, otherwise known as Satyaki, whose son\nwas Asanga, whose son was Yuni, whose son was Yugandhara. These princes\nwere named Saineyas.\n\nPrisni was born in the race of Anamitra, whose son was Swaphalka the\npurity of whose character has been described; the younger brother of\nSwaphalka was named Chitraka. Swaphalka had by G\u0101ndini, besides Akrura,\nUpamadgu, Mridura, Sarimejaya, Giri, Kshatropa, Kshatra, Satrughna,\nArimarddana, Dharmadhris, Dhristasarman, Gandha, Mojavaha and Prativaha.\nHe had also a daughter, named Sut\u0101ra.\n\nDevavat and Upadeva were the sons of Akrura. The sons of Chitrika were\nPritha and Vipritha and many others. Andhaka had four sons, Lukkura,\nBhojamana, Suchi, Kambalavarhish. The son of Kukkura was Vrishta, whose\nson was Kapotaroman, whose son was Viloman, whose son was Bhava, who was\notherwise named Chandanodakadunbubhi; he was a friend of the Gandharva\nTumburu; his son was Abhejit, whose son was Punarvasu, whose son was\nAhuka; he had also a daughter called Ahuki. The sons of Ahuka were\nDevaka and Ugrasena. The former had four sons Devavat, Upadeva, Sudeva\nand Devarakshita And seven daughters\u2014Vrikadev\u0101, Upadev\u0101, Devarakshit\u0101,\nSridev\u0101, Santidev\u0101, Sahadeva and Devaki; and all the daughters were\nmarried to Vasudeva. The sons of Ugrasena were Kansa, Nyagroddha,\nSunaman, Kanka, Sanka, Subhumi, Rashtrapala, Yuddhamushthi, and\nYushtimat and her daughters were Kansa, Kausavati, Sutana, Rashtrapali\nand Kanki.\n\nThe son of Bhajamana was Viduratha, whose son was Sura, whose son was\nSamin, whose son was Pratikshatra, whose son was Swayambhoja whose son\nwas Hrideka, who had Kritavarma, Satadhana, Devamidusha and others.\nSura, the son of Devamidhusa, was married to Marisha and had by her ten\nsons, When Vasudeva, who was one of these sons, was born, the\ncelestials, to whom future is known, foresaw that the divine being would\nbe born in his race and they therefore joyously sounded the celestial\ndrums and accordingly Vasudeva was named Anakadundubhi. His brothers\nwere Devabhaga, Devasravas, Anadhristi, Karundhaka, Vatsabalaka,\nSrinjaya, Syama, Samika and Gandusha. They had five sisters who were\nnamed Pritha, Srutadeva, Srutakirti, Srutasrava and R\u0101j\u0101dhidevi.\n\nSura had a friend named Kuntibhoja who had no son. And to him he\npresented duly his daughter Pritha. She was married to Pandu and bore\nhim Yudhishthira, Bhima and Arjuna who were in reality the sons of the\ndeities Dharma, Vayu and Indra. And whilst she was a maiden she had a\nson named Karna begotten by the divine sun. Pandu had another wife named\nMadri who had by the twin sons of Aditya, Nasatya and Basra, two sons,\nNakula and Sahadeva.\n\nA Karusha prince by name Vriddhasarman married Srutadeva and begot on\nher a dreadful Asura named Dantavaktra. Dhristaketu king of Kaikeya,\nmarried Srutakirti and had by her Santarddana and four others sons known\nas the five Kaikeyas. Jayasena, king of Avanti married R\u0101j\u0101dhidevi and\nhad two sons, Vinda and Anavinda. Damaghosa, the king of Chedi, married\nSrutasrav\u0101s and begot on her a son named Sisupala. This prince in his\npristine birth, was the wicked and valiant king of the Daityas,\nHiranyakashipu, who was killed by the divine guardian of creation. He\nwas in another birth was born as the ten-headed Ravana, whose\nunequalled, strength, prowess and power were overcome by R\u0101ma, the lord\nof the three worlds. Having been destroyed by the deity in the shape of\nRaghava, he was exempted from an embodied state for a long time as a\nreward of his virtues but had now been born once more as Sisupala the\nson of Damaghosa, king of Chedi, In this character he began to show\ngreatest hostility towards Krishna an incarnate portion of the glorious\nPundarikaksha to carry the burden of the world. He was killed by the\ngreat God. And on account of his thoughts being entirely devoted to him\nSisupala was united with him after death; for the lord giveth to those\nwith whom he is propitiated what they desire and he confers a heavenly\nand exalted station even upon those whom he destroys in displeasure.\n\nSECTION XV.\n\nMaitreya said:\u2014Being killed by Vishnu as Hiranyakashipu and Ravana he\nobtained enjoyments which are not attainable even by the immortals. Why\ndid they not obtain absorption albeit slain by Vishnu? And why as\nSisupala were they absorbed into the eternal Hari? O foremost of those\nconversant with religion, I wish to hear of all these; I am greatly\nstricken with curiosity; do thou relate them.\n\nPar\u0101\u00e7ara said:\u2014When the creator, preserver and destroyer of the universe\nkilled Hiranyakashipu, the king of Daityas, he assumed the figure of a\nlion and man, he was not aware that his slayer was Vishnu. He thought\nthis wonderful figure was but the creation of his accumulated piety.\n\nAnd the quality of passion being predominant in his mind he obtained\ndestruction from man-lion. And in consequence of his death at the hands\nof Vishnu be obtained sovereignty over three worlds and immense riches\nand enjoyments as Das\u0101sana. He was not absorbed into the supreme spirit\nthat is without beginning or end because his mind was not wholly devoted\nto that object. Das\u0101sana, thus being entirely subject to love and being\nentirely taken up by thoughts of Janaki, could not perceive that the son\nof Dasaratha whom he saw, was in fact the divine Achyuta. At the time of\nhis death he was impressed with the idea that his enemy was a mortal and\ntherefore the fruit he obtained from being slain by Vishnu was his birth\nin the illustrious family of the kings of Chedi and the possession of\nextensive dominions. And he was known as Sisupala. In this birth many\ncircumstances occurred by which he was constrained to utter the name of\nthe great God and on all these occasions the enmity, that had\naccumulated through successive births, influenced his mind. And always\nspeaking disrespectfully of Achyuta he repeated all his names. Whether\nwalking, eating, sitting, or sleeping his enmity was never at rest and\nKrishna was always present to his mind in his ordinary form, having eyes\nlike lotus-petals, clad and bright yellow raiment, adorned with a\ngarland, with bracelets on his arms and wrists and a diadem on his\ncrown; having four stalwart arms bearing the conch, the discus, the mace\nand the lotus. Uttering his names always although in malediction Krishna\nwas always present in his mind, and while inflicting his death Sisup\u0101la\nsaw him radiant with shining weapons and in his true Brahma form void of\npassion and enmity. Being slain by the discus of Vishnu at this moment\nall his sins were removed by his divine enemy and he was united with him\nby whose might be destroyed.\n\nI have thus related to you everything. He, who names or remembers the\nglorious Vishnu even in the enmity obtains final emancipation which is\nnot attainable by the gods or demons. It is useless to say that he, who\nreverentially names or remembers him, obtains final liberation.\n\nVasudeva, otherwise named Anakadundubhi, and Rohini, Pauravi, Bhadra,\nMadira, Devaki and several other wives. His sons by Rohini were\nBalabhadra, S\u0101rana, Saru, Durmada, and others. Balabhadra married Revati\nand had by her Nisatha and Ulmaka. The sons of Sarana were Marshti,\nMarshtimat, Sisu, Satyadhriti, and others. Bhadraswa, Bhadrabahu,\nDurgama, Bhuta and others were born in the race of Rohini. The son of\nVasudeva by Madir\u0101 were Nanda, Upananda, Kritaka and others. By his wife\nVins\u0101li he had one son named Kausika. Devaki before him six sons:\nKritimat, Sushena, Udayin, Bhadrasena, Rijud\u0101sa and Bhadradeha all of\nwhom were killed by Kansa.\n\nWhen Devaki was again big with a child the seventh time, Yoganidr\u0101 (the\nsleep of devotion), dispatched by Vishnu, extricated the embryo from\nmaternal womb at the mid-night and transferred it to that of Rohini; and\nfrom having been thus taken away, the child (who was Balar\u0101ma) received\nthe name of Sankarshn\u0101. Being desirous of relieving the world of the\nburden, the divine Vishnu, the source of the vast universe, beyond the\nunderstanding of all gods, demons sages, and men, past, present or\nfuture, worshipped of Brahm\u0101 and all the celestials, who is without\nbeginning, middle or end, descended into the womb of Devaki and was born\nas her son Vasudeva. Yaganidr\u0101, always proud to satisfy his orders,\nremoved the embryo to Yasod\u0101 the wife of Nanda, the cow-herd. At this\nbirth the earth was relieved of all sins; the sun, moon and planets\nshone with unclouded brilliance; all fear of evil portents was removed\nand universal happiness prevailed. And from the time of his birth people\nwere led into the righteous path.\n\nWhilst this powerful being lived in the land of mortals he had sixteen\nthousand and one hundred wives of whom the Principal were Rukmini,\nSatyabh\u0101m\u0101, Jamvabati, Jalahasini and four others. The divine Krishna,\nthe universal form without beginning, begot on all these wives a hundred\nand eighty thousand sons, of whom thirteen were most celebrated:\nPradyumna, Charudeshna, Samba and others. Pradyumna married Kakudwati,\nthe daughter of Rukmini and had by her Aniruddha. Aniruddha married\nSubhadr\u0101, the granddaughter of the same Rukmini and she bore him a son\nnamed Vajra. The son of Vajra and B\u0101hu and his son was Such\u0101ru.\n\nIn this way the members of the Yadu family increased and were many\nhundreds of thousands of them so that it would be impossible to repeat\ntheir names in hundreds of years. Two verses regarding them are recited.\n\"The domestic teachers of the boys in the use of arms numbered three\ncrores and eighty lacs. Who shall enumerate the powerful members of the\nYadava family who were tens of ten thousands and hundreds of hundred\nthousands in number?\" Those powerful Daityas, who were slain by them in\nthe encounter between the gods and demons, were born again on earth as\nmen, as tyrants and oppressors. With a view to arrest their violence the\ngods also descended to the land of mortals and became members of the\nhundred and one branches of the family of Yadu. Vishnu was their teacher\nand ruler and all the members were obedient to his commands.\n\nWhoever hears often times of this account of the origin of the heroes of\nthe race of Vrishni shall be freed from all iniquities and shall attain\nto the region of Vishnu.\n\nSECTION XVI.\n\nPar\u0101\u00e7ara said:\u2014I shall now briefly give you an account of the\ndescendants of Turvasu.\n\nThe son of Turvasa was Tahni, whose son was Gobhanu, whose son was\nTraisamba, whose son was Karandhama, whose son was Marutta. Marutta had\nno issue and he therefore adopted Dushyanta of the race of Puru by which\nthe line of Turvasa merged into that of Puru. This was brought about by\nthe curse imprecated on his son by Yayati.\n\nSECTION XVII.\n\nThe son of Druhya was Babhru, whose son was Setu, whose son was Aradwat,\nwhose son was Gandhara, whose son was Dharma, whose son was Dhrita,\nwhose son was Duryaman, whose son was Prachetas, who had a hundred sons\nand they were the princes of the lawless Mlechehhas or barbarians of the\nnorth.\n\nSECTION XVIII.\n\nAnu, the fourth son of Yayati, had three sons, Sabhanara, Chakshusha and\nParamekshu. The son of the first was K\u0101l\u0101nara, whose son was Srinjaya,\nwhose son was Puranjaya, whose son was Janamenjaya, whose son was\nMah\u0101mani, whose son was Mah\u0101manas, who had two sons, Ushinara and\nTitikshu. Ushinara had five sons: Sivi, Trina, Gara, Krimi, Darvan. Sivi\nhad four sons: Vrishadarva, Suvira, Kaikeya and Madra. Titikshu had one\nson Ushadratha, whose son was Hema, whose son was Sutapas, whose was\nBali, on whose spouse five sons were begotten by Dirghatamas\u2014namely\nAnga, Banga, Kalinga, Sauhma and Pundra and their progeny and the\ncountries they inhabited were known by the same names.\n\nThe son of Anga was Para, whose son was Divaratha, whose son was\nDharmaratha, whose son was Chitraratha, whose son was Romap\u0101da also\ncalled Dasaratha, to whom on account of his having no offspring,\nDasaratha, the son of Aja gave his daughter S\u0101nt\u0101 to be adopted. After\nthis Romap\u0101da had a son named Chaturanga, whose son was Prithulaksha,\nwhose son was Champ\u0101 who founded the city of Champ\u0101. The son of Champ\u0101\nwas Haryyanga, whose son was Bhadraratha, who had two sons, Vrihatkatman\nand Vrihadratha. The son of the former was Vrihadbhanu, whose son was\nVrihanmanas, whose son was Jayadratha, who by a wife who was the\ndaughter of a Kshatriya father and Br\u0101hman mother, had a son named\nVijaya.\n\nVijaya had a son whose name was Dhriti, whose son was Dritabrata, whose\nson was Satyakarman, whose son was Adiratha who found a son in a basket\non the banks of the Ganges. This was Karna, the son of Pritha in her\nmaidenhood. Karna's son was Vrishasena. These were the Anga kings. I\nshall now describe to you the descendants of Puru.\n\nSECTION XIX.\n\nPar\u0101\u00e7ara said:\u2014The son of Puru was Janamenjaya, whose son was\nPr\u0101chinvat, whose son was Pravira, whose son was Manasyu, whose son was\nBhayada, whose son was Sudyunna, whose son was Bahugava, whose son was\nSamyati, whose son was Ahamyati, whose son was Raudraswa, who had ten\nsons: Riteyu, Kaksheyu, Sthanditeyu, Ghriteyu, Jaleyu, Sthaleyu,\nSantaleyu, Dhaneyu, Vaneyu, and Vrateyu. The son of Riteyu was\nRantin\u0101ra, whose sons were Tansu, Apratirtha and Dhruva. The son of the\nsecond of these was Kanwa, whose son was Medh\u0101tithi, from whom the\nKanwayana Br\u0101hmanas were sprung. Anila was the son of Tansu, who had\nfour sons of whom Dushyanta was the elder. The son of Dushymanta was the\nEmperor Bharata regarding whom a verse is recited by the celestials.\n\"The mother is merely the receptable; it is the father by whom a son is\nbegotten. Rear up thy son, Dushyamanta, treat not Sakuntal\u0101 with\ndisrespect. Sons, who are born from the loins of their father, save\ntheir manes from hell. Thou art father of this boy; Sakuntal\u0101 has spoken\nthe truth\".\n\nBharata begat on his wives nine sons, beholding whom he said that they\nwere not after him. The queens, being afraid lest he might desert them,\ndestroyed those sons. The birth of sons being thus useless the king\ncelebrated a sacrifice in honour of Maruts. They gave him Bharadwaja,\nthe son of Vrihaspati by Mamat\u0101, the wife of Utathya, expelled untimely\nby the kick of his half brother Dirghatamas. The following verse\nexplains the meaning of the name\u2014\"Silly woman\" said Vrihaspati \"cherish\nthis child of two fathers (Bhara-dwa-jam)\". \"No, Vrihaspati\" replied\nMamat\u0101 \"you take care of him\". So saying they both left him and from\nthese expressions the boy was named Bharadwaja. He was also called\nVitatha for both the sons of Bharata proved fruitless. The son of\nVitatha was Bhavanmanya, who had many sons, the principals among whom\nwere Vrihatkshatra, Mahaviryya, Nara and Garga. The son of Narn was\nSankriti, whose sons were Ruchiradhi and Rantideva. The son of Garga was\nSini and their progeny were respectively called Gargyas and Sainyas;\nalthough Kshatriyas by birth they became Br\u0101hmans. The son of Mahaviryya\nwas Urukshaya, who had three sons: Trayyaruna, Pushkarin and Kapi, the\nlast of whom became a Brahman. The son of Vrihatkshatra was Suhotta,\nwhose son was Hastin, who founded the city of Hastin\u0101pur. The sons of\nHastin were Ajamidha, Dwimidha, Purumidha. One son of Ajamidha was\nKanwa, whose son was Medhatithi; his other son was Vrihadishu, whose son\nwas Vrihadvasu, whose son was Vrihatkarman, whose son was Jayadratha,\nwhose son was Viswajit, whose son was Senajit, whose sons were\nRuchiraswa, Kasya, Dridhadhanusha and Vasahana. The son of Ruchiraswa\nwas Prithusena, whose son was P\u0101ra, whose son was Nipa, who had a\nhundred sons, of whom the chief Samara was the king of Kampilya. Samara\nhad three sons: Para, Sampara, Sad\u0101swa. The son of Para was Pritha,\nwhose son was Sukriti, whose son was Vibhrata, whose son was Anuha, who\nmarried Kritwi, the daughter of Suka and had by her Brahmadatta, whose\nson was Viswaksena, whose son was Udaksena and whose son was Bhallata.\n\nThe son of Dwimidha was Yavinara, whose son was Dhrtimat, whose son was\nSatyadhriti, whose son was Dridhanemi, whose son was Suparswa, whose son\nwas Sumati, whose son was Sannatimat, whose son was Krita, who was\ntaught by Hiramyanabha, the philosophy of Yoga and who compiled the\ntwenty-four Sanhitas for the use of the eastern Br\u0101hmanas studying the\nSama Veda. The son of Krita was Ugrayudhas, who by his power destroyed\nthe Nipa race of Kshatriyas. His son was Kshemya, whose son was Suirra,\nwhose son was Nripanjaya, whose son was Baharatha. These were all called\nPauravas.\n\nAjamidha espoused Nilini and by her had a son called Nilaj whose son was\nSanti, whose son was Susanti, whose son was Purujanu, whose son was\nChakshu, whose son was Harryaswa, who had five sons: Mudgala, Srinjaya,\nVrihadishu, Pravira and Kampilya. Their father said\u2014\"These five sons of\nmine are capable of protecting the countries\" and hence they were called\nPanchalas\u2014(i.e. Pancha\u2014five and alam\u2014able). From Mudgala sprang the\nMaudgahya Br\u0101hmans. He had also a son called Bahwaswa, who had two\nchildren, twins, a son and daughter\u2014Divodasa and Ahalya. The son of\nSaradwat or Gautama by Ahalya was S\u0101tanands, whose son was Satyadhriti,\nwho was well versed in military science. Being enamoured of the nymph\nUrvasi, Satyadriti begot on her two children, a boy and a daughter. The\nking S\u0101ntanu, a-hunting, found their children in a clump of long Sara\ngrass and feeling pity for them took them and reared them up. As they\nwere brought up through Krip\u0101, pity, they were called Kripa and Kripi.\nThe latter became the wife of Drona and the mother of Aswath\u0101man.\n\nThe son of Divodasa was Mitr\u0101yu, whose son was Chyavanna, whose son was\nSud\u0101sa, whose son was Saud\u0101sa, also called Sahadeva, whose son was\nSomaka, who had a hundred sons of whom the eldest was Jantu and the\nyoungest was Prishata. The son of Prishata was Drupada, whose son was\nDhrishtadyumna, whose son was Drishtaketu.\n\nAnother son of Ajamidha was called Riksha, whose son was Samvar\u0101na,\nwhose son was Kuru, who gave his name to the holy district Kurukshetra.\nHis sons were Sudhanush, Jahnu, Parikshit, and many others. The son of\nSudanush was Suhotra, whose son was Chyavana, whose son was Kritaka,\nwhose son was Uparichara the Vasu, who had seven children: Vrihadratha,\nPratyagra, Kusamba, Mavella, Matysa and others. The son of Vrihadratha\nwas Kusagra, whose son was Rishabha, whose son was Pushpavat, whose son\nwas Satyadhrita, whose son was Sudhanwan, whose son was Jantu.\nVrihadratha had another son. He was born in two parts which were joined\ntogether by a female fiend named Jar\u0101 and accordingly he was named\nJar\u0101sandha. His son was Sahadeva, whose son was Som\u0101pi, whose son was\nSrutasravas. These were the kings of Magadha.\n\nSECTION XX.\n\nPar\u0101\u00e7ara said:\u2014Parikshit had four sons\u2014Janamejaya, Srutasena, Ugrasena\nand Bhimasena. The son of Jahnu was Surathai whose son was Viduratha,\nwhose son was Sarvabhauma, whose son was Jayasena Aravin, whose son was\nAyutayus, whose son was Akrodhana; one of his sons was Devatithi and\nanother was called Riksha, whose son was Dilipa, whose son was Pratipa,\nwho had three sons, Dev\u0101pi, S\u0101ntanu, and B\u0101hlika. The first took to a\nforest life in childhood and S\u0101ntanu became the king. Regarding him this\nverse is recited throughout the earth\u2014\"S\u0101ntanu is his name because if he\nplaces his hands upon an old man he restores him to youth and by him men\nobtain tranquility\".\n\nIn S\u0101ntanu's kingdom there was not rain for twelve years. When he\nperceived that the whole kingdom was about to be devastated he called\ntogether all the Br\u0101hmans and said to them\u2014\"Why does not the God pour\nrains in my kingdom? What fault have I committed?\" They told him that he\nwas as it were a younger brother married before sm elder for he was\ngoverning the kingdom which was the rightful property of his elder\nbrother. \"What then am I to do?\" said the king. The Br\u0101hmanas\nreplied\u2014\"As long as the Br\u0101hmanas shall not be displeased with Dev\u0101pi on\naccount of his deviating from the path of righteousness the kingdom is\nhis; you should therefore give it over to him\". When the minister of the\nking Amarisarin heard this he collected a number of ascetics who taught\ndoctrines opposed to those of the Vedas and sent them into the forest.\nThey met Dev\u0101pi, perverted the understanding of the simple-minded prince\nand led him to cherish heretical notions. Being informed of his offence\nby the Br\u0101hmanas, S\u0101ntanu was greatly pained. Accordingly he sent them\nbefore him into the forest and then went there himself to restore the\nkingdom to his elder brother. When the Br\u0101hmans reached the hermitage of\nDev\u0101pi they informed him, that, according to the doctrines of the Vedas,\nsuccession to a kingdom was the right of the elder brother. But he\ndiscussed with them and set forth various arguments which were opposed\nto the teachings of the Vedas. When the Br\u0101hmans heard this they looked\ntowards S\u0101ntanu and said \"Come here king you need not put yourself\nfurther trouble in this matter. The dearth is gone, this man has fallen\nfrom his condition for he uttered disrespectful words to the authority\nof the eternal uncreated Veda. When the elder brother goes down to a\ndegraded state there is no sin consequent upon prior espousals of his\njunior\". Thereupon S\u0101ntanu came back to his capital and governed the\nkingdom as before; his elder brother was degraded for declaring\ndoctrines opposed to the Vedas. Indra poured down abundant rain, which\nwas followed by rich harvests.\n\nThe son of Bahlika was Somadatta, who had three sons: Bhuri, Bhurisravas\nand Sala, The son of S\u0101ntanu was the well known and the learned Bhishma,\nwho was born to him by the holy Gang\u0101. He had by his wife Satyavati two\nsons, Chitrangada and Vichitraviryya. Chitrangada, in his youth was\nslain in an encounter with a Gandharbha called Chitrangada.\nVichitraviryya married Amb\u0101 and Amb\u0101lika, the daughters of the king of\nKasi, and enjoying too much connubial pleasures was attacked with\nconsumption and died. By command of Satyavati, my son Krishna-Daip\u0101yana,\nwho was always obedient to his mother, begot upon the widows of his\nbrother, the princes Dhritarastra and Pandu and upon a female servant\nVidura. Dritarashtra had Duryodhana, Dush\u0101sana and others to the extent\nof a hundred. Having incurred the imprecation of a deer whose mate he\nhad slain in a chase, Pandu was prevented from procreating children.\nAccordingly his wife Kunti bore to him three sons who were begotten by\nthe deities, Dharma, Vayu and Indra\u2014namely Yudhishthira, Bhima and\nArjuna. His wife Madri had two sons by the sons of Aswini\u2014namely Nakula\nand Sahadeva. These each had a son by Draupadi. The son of Yudhishthira\nwas Prativindhya; of Bhima, Srutasoma; of Arjuna, Srutakirti; of Nakula,\nSatanika, and of Sahadeva, Srutakarman. The Pandavas had also other\nsons. By his wife Yaudheyi Yudhishthira had Devaka; Bhima had by\nHidemba, Ghatotkacha, and had another by his wife Kasi, Sarvatraga.\nSadeva had by Vijaya, Suhotra and Niramitra was the son of Nakula by\nKarenutmati. Arjuna had Ir\u0101vat by the serpent nymph Ulupi\u2014by the\ndaughter of the king of Manipur he had Babrubabana, who was adopted by\nhis maternal grand father, by his wife Subhadr\u0101, Abhimanyu, who even in\nhis boy-hood was famous for valour and strength and crushed the enemies'\ncars in fight. The son of Abhimanyu by his wife Uttar\u0101 was Parikshit,\nwho after the destruction of all the Kurus, was killed in his mother's\nwomb by the weapon hurled by Aswathama. But by the mercy of Krishna at\nwhose feet bow all the gods and demons and who for his own pleasure had\nassumed human shape he was restored to life. This Parikshit now governs\nthe earth with undisputed sway.\n\nSECTION XXI.\n\nPar\u0101\u00e7ara said:\u2014I shall now give you an account of the future kings. He,\nwho is the sovereign now, shall have four sons, namely Janamejaya,\nSrutasena, Ugrasena, and Bhimasena. The son of Janamejaya shall be\nSat\u0101neeka. He shall study the Vedas from Jagnawalka, learn the use of\nweapons from Kripa and then disassociate himself from worldly affairs.\nAnd then receiving instructions regarding the knowledge of self from\nSaunaka he shall attain final liberation.\n\nFrom Satineeka shall be born Aswamedhadatta, whose son shall be\nAdhiseemakrishna and whose son shall be Nichakshu who shall reside in\nKusambhi, when Hastin\u0101pur shall be at the bed of the Ganges. Nichakshu's\nson shall be Ushna, whose son shall be Chitraratha, whose son shall be\nSuchiratha, whose son shall be Brishnim\u0101n, whose son shall be Sushena,\nwhose son shall be Suneetha, whose son shall be Richa, whose son shall\nbe Nrichakshu, whose son shall be Sukhabala, whose son shall be\nPariplava, whose son shall be Sunaya, whose son shall be Medhabee, whose\nson shall be Nripanjaya, whose son shall be Mridu, whose son shall be\nTigma, whose son shall be Trihadratha, whose son shall be Vasud\u0101na,\nwhose son shall be the second Sataneeka, whose son shall be Udayana,\nwhose son shall be Aheenara, whose son shall be Khandapani, whose son\nshall be Niramitra, whose son shall be Kshemaka. The following verse is\nrecited of Kshemaka\u2014\"The family of Kuru, that has produced many\nBr\u0101hmanas and Kshatriyas, that has been ornamented by many a royal\nsaint, shall end with Kshemaka in the Kali Yuga\".\n\nSECTION XXII.\n\nPar\u0101\u00e7ara said:\u2014I shall now engage in giving you an account of the future\nkings of the Ikshawku race.\n\nThe son of Vrihadvala shall be Vrihatkshana, whose son shall be\nGuruksepa, whose son shall be Vatsa, whose son shall be Vatsabhuha,\nwhose son shall be Pratibyoma, whose son shall be Div\u0101kara, whose son\nshall be Sahadeva, whose son shall be Vrihadaswa, whose son shall be\nBh\u0101nuratha, whose son shall be Suprateeka, whose son shall be Marudeva,\nwhose son shall be Sunakshatra, whose son shall be Kinnara, whose son\nshall be Antariksha, whose son shall be Suverna, whose son shall be\nAmitrajit, whose son shall be Vrihadw\u0101ja, whose son shall be Dharma,\nwhose son shall be Kritanjaya, whose son shall be Rananjaya, whose son\nshall be Sanjaya, whose son shall be Sakya, whose son shall be\nKrudhodana, whose son shall be R\u0101tula, whose son shall be Prasenajit,\nwhose son shall be Kshrudraka, whose son shall be Kundaka, whose son\nshall be Suratha, whose son shall be the second Sumitra. These kings of\nthe Ikswaku family are the descendants of Vrihadvala. There is a verse\noften recited regarding this race\u2014\"The family of Ikshawku shall extend\nup to Sumitra; with this king the family shall end in the Kali Yuga\".\n\nSECTION XXIII.\n\nPar\u0101\u00e7ara said:\u2014I shall now describe to you the future kings of Magadha\nsprung from Vrihadratha. In this race were born Jar\u0101sandha and other\npowerful kings.\n\nThe son of Jar\u0101sandha shall be Sahadeva, whose son shall be Som\u0101pi,\nwhose son shall be Srutavan, whose son shall be Ayutayu, whose son shall\nbe Niramitra, whose son shall be Sukshatra, whose son shall be\nVrihatkarman, whose son shall be Senajit, whose son shall be Srutanjaya,\nwhose son shall be Vipra, whose son shall be Suchi, whose son shall be\nKshemya, whose son shall be Subrata, whose son shall be Dharma, whose\nson shall be Susrama, whose son shall be Drirasena, whose son shall be\nSumati, whose son shall be Subala, whose son shall be Satyajit, and\nwhose son shall be Ripunjaya. The kings of the race of Vrihadratha shall\nreign for a thousand years.\n\nSECTION XXIV.\n\nPar\u0101\u00e7ara said:\u2014Ripunjaya, the last king of the race of Vrihadratha,\nshall have minister by the name of Sunika. Slaying his Master he shall\nplace his own son Prodyuta on the throne. He shall have a son by the\nname of Palaka, whose son shall be Vis\u0101kayupa, whose son shall be\nJanaka, whose son shall be Nandivardana. These five kings of the family\nof Prodyuta shall govern the earth for a hundred and thirty eight years.\n\nThereupon Sisun\u0101ga (shall become the king). His son shall be K\u0101kavarna,\nwhose son shall be Kshemadarman, whose son shall be Kshatraujas whose\nson shall be Vidmisara, whose son shall be Ajatasatru, whose son shall\nbe Darvaka, whose son shall be Udayashwa, whose son shall be\nNanrdivardana, whose son shall be Mahanandi. These ten kings of the\nfamily of Sisun\u0101ga shall lord over the earth for three hundred and\nsixty-two years.\n\nMahapandi shall beget a son on a Sudra woman by name, Mahapadma Nanda,\nwho shall be very avaricious and shall extirpate all the Kshatriyas like\nParashurama. From that time Sudra kings shall govern the earth. And this\nMahapadma shall enjoy the earth as lord paramount, and his commands\nshall no where be disobeyed. He shall have eight sons\u2014Sumatya and\nothers. Mahapadma and his eight sons shall reign for a hundred years.\nThereupon a Brahman by name Kantilya shall root out Nanda and his sons.\n\nAfter the family of Nanda, Mauryas shall lord over the earth. This\nKantilya shall install the Maurya king Chandra-Gupta on the throne. He\nshall have a son by name Vindus\u0101ra, whose son shall be Asokavardana,\nwhose son shall be Sujasas, whose son shall be Dasaratha, whose son'\nshall be Sangata, whose son shall be S\u0101lisuka, whose son shall be\nVrihadratha. These Maurya kings shall reign for a hundred and\nseventy-three years. After them the Sungas will enjoy the earth.\n\nThereupon slaying his own master the Commander-in-Chief Pushpamitra\nshall establish himself on the throne. His son shall be Agnimitra, whose\nson shall be Sujestsha, whose son shall be Vasumitra, whose son shall be\nArdraka, whose son shall be Pulindaka, whose son shall be Ghosavasu,\nwhose son shall be Vajramitra, whose son shall be Vagabata, whose son\nshall be Devabhuti. These ten Sunga kings shall reign for one hundred\nand twelve years. Thereafter the Kanwa kings shall lord over the earth.\nSlaying his own master, the Sunga king Devabhuti who shall be addicted\nto gambling, the minister Vasudeva shall place himself on the throne.\nHis son shall be Vumimitra, whose son shall be N\u0101r\u0101yana, whose son shall\nbe Susarma. These four Kanwa kings shall reign for forty-five years..\n\nA servant by name Sipraka of the race of Andra shall slay Susarma, the\nlast Kanwa king and by force place himself on the throne. Thereafter his\nbrother Krishna shall govern the earth. Krishna's son shall be\nPurnotsanga, whose son shall be Lambodara, whose son shall be Durlaka,\nwhose son shall be Meghaswati, whose son shall be Paruman, whose son\nshall be Aristhakarman, whose son shall be H\u0101l, whose son shall be\nPathalaka, whose son shall be Prabillasen, whose son shall be the\nbeautiful S\u0101takarni, whose son shall be Sivaswati, whose son shall be\nGomatipatra, whose son shall be Patimari, whose son shall be\nSivasreesatakarma, whose son shall be Sivashkandha, whose son shall be\nYajnasree, whose son shall be Vijaya, whose son shall be Chandrasree,\nwhose son shall be Pulomarchi. These thirty illustrious Andhra kings\nwill govern the earth for four hundred and fifty years.\n\nThereafter seven kings of the Avira race, sixteen kings of Gardavila\nrace and sixteen Saka kings shall respectively govern the earth.\n\nThereupon eight Yavana kings, fourteen Tukhara kings, thirteen Munda\nkings, and eighteen Manu kings shall rule the earth for thirteen hundred\nand ninety-nine years. Thereafter eleven Paura kings shall govern the\nearth for three hundred years.\n\nWhen the Pauras shall spread all over the earth the Yavanas of Kailakila\nshall become kings. And amongst them one Viridhyasakti shall be the lord\nparamount. His son shall be Paranjaya, whose son shall be Ramchandra,\nwhose son shall be Dharma, whose son shall be Varanga, whose son shall\nbe Kritamandana, whose son shall be Sashinandi, whose son shall be\nNandiyas\u0101, whose son shall be Sisaka, whose son shall be Pravira. These\nnine kings shall reign for a hundred and sixty years.\n\nThereafter thirteen kings of this family, three of Valheeka,\nPushpamitra, Parupmitra and Padmamitra, the nine kings of Saptakosala\nand then again nine kings of the country of Nishdha shall respectively\nflourish.\n\nOne king of the city of Magadha by name Viswasphatika shall create many\na new mixed caste. He will root out the Kshatriya or martial race and\nelevate fishermen, barbarians and Br\u0101hmans and other castes to power.\nThe nine N\u0101gas will reign in Padm\u0101vati, K\u0101ntipuri, and Mathur\u0101; and the\nGuptas of Magadha along the Ganges to Prayaga. A king by name\nDevarakshita will reign in a city on the sea shore over the Kosalas,\nPundras and T\u0101mraliptas. The Guhas will occupy Kalinga, M\u0101hihaka and the\nmountains of Mahendra. The race of Manidhanu will occupy the countries\nof Nish\u0101das, Naimishikas and Kalatyas. The people called Kanakas will\noccupy the Amazon country and that called Mushika. People of the\ndegraded three tribes and Abhiras and Sudras will occupy Saur\u0101shtra,\nAvanti Sura Arbuda and Marubhumi. And Sudras, outcasts and barbarians\nwill occupy the banks of the Jadus, Darvika, the Chandrabh\u0101g\u0101 and\nKashmir.\n\nThese and all the contemporary kings will be of churlish spirit; violent\ntemper and always addicted to falsehood and wickedness. They will\ndestroy women, children and cows; they will seize upon the property of\ntheir subjects, will be of limited power; they will rapidly rise and\nfall; the duration of their life will be very short; they will form high\nexpectations and acquire very little piety.\n\nThe people of the countries, they will rule over, will imbibe the same\nnature. And the barbarians being powerful under royal patronage will\ndestroy the subjects. Wealth and virtue will decrease day by day until\nthe whole world will be depraved. Wealth will be the test of pedigree\nand virtue; passion will be the only tie of marriage; falsehood will be\nthe only means of success in litigation; and women will be merely the\nobjects of sensual gratification. Earth will be respected for its\nmineral treasures; sacrificial thread will be the only test of a\nBr\u0101hman; external marks will constitute the only distinction of orders\nand wickedness will be the only means of livelihood. Weakness will be\nthe cause of dependence; menace will be the cause of learning; gifts\nonly will constitute virtue; wealth will be the only sign of honesty;\nsimple ablution will be purification; mutual consent will be the\nmarriage; a man wearing good clothes will be considered honest and water\nat a distance will be considered a holy spring. When the world will be\nthus sunk in faults, he, who will be the strongest amidst those castes,\nshall be the king; They will grow avaricious and the subjects, unable to\nbear the burden of various taxes, will take refuge amongst the valleys\nof the mountains and will be glad to feed upon wild honey, herbs, roots,\nfruits, flowers and leaves: their only covering will be the bark of\ntrees and they will be exposed to the cold and wind and sun and rain. No\nman shall live more than three and twenty years. Thus in the end of the\nKali Yuga most of human-kind will be annihilated.\n\nThus when the ceremonies of the Vedas and the institutes of law shall\nnearly have ceased, and the end of the Kali Yuga will approach, a\nportion of that divine being, who is the creator of the whole universe,\npreceptor of the mobile and immobile, who is the beginning and end of\nall, who is at one with all, who is identical with Brahm\u0101 and all\ncreated beings, shall incarnate himself on earth. He will be born in the\nfamily of Vishnuyasas, an eminent Br\u0101hman of Sambhala village as Kalki\ngifted with the eight superhuman faculties. By his irrepressible power\nhe will slay all the Mlechchhas and thieves and all those who are\naddicted to sins. His greatness and might shall be unobstructed.\n\nHe shall again establish virtue on earth and when the Kali Yuga will\ncompletely close, the remaining people shall be awakened and their minds\nshall be as pure as crystal. The people thus purified shall be the seeds\nof human beings and shall procreate a progeny who shall follow the laws\nof Krita-age. A verse is recited regarding this\u2014\"When the sun, moon, and\nthe lunar asterism Tishya and the planet Jupiter are in mansion the\nKrita age shall come back\".\n\nThus, O great sage, I have enumerated all the kings of the solar and\nlunar dynasties\u2014those who are past and those who are present and those\nwho shall be. From the birth of the king Parikshit and up to the\ninstallation of king Nanda it is to be known that 1065 years have\npassed. When the two first stars of the seven Rishis rise in the heavens\nand some lunar asterism is seen at night at an equal distance then the\nseven Rishis continue stationary in that conjunction for a hundred years\nof men. At the birth of the king Parikshit they were in Magha and the\nKali Yuga then began which consists of twelve hundred divine years.\n\nWhen the portion of Vishnu born in the race of Yadu went back to heaven\nthe Kali Yuga set in. But as long as he touched with his lotus feet the\nearth the Kali Yuga could not effect it. As soon as the incarnation of\nthe eternal Vishnu has departed, Yudhisthira the son of Dharma and his\nbrothers renounced the kingdom. Seeing evil omens, on the departure of\nKrishna the son of Pandu installed Parikshit on the throne. When seven\nRishis will be in Parvashadha, then Nanda will begin to reign and\nthenceforth the influence of Kali will increase.\n\nThe day of Krishna's departure from the earth will be the first of the\nKali Yaga, the duration of which you shall learn from me. It will\ncontinue tor 360,800 years of men. After twelve hundred divine years the\nKrita-age shall come back.\n\nThus, O foremest of twice-born ones, thousands of eminent Br\u0101hmans,\nKshatriyas, Vasyas, and Sudras have passed away. It will be tautology\nand useless to mention the names and numbers of them born in various\nfamilies. I therefore refrain from doing so.\n\nThe king Devapi of the Puru race and Maru of the Ikswaku race, by virtue\nof their great asceticism, are residing in the village of Kalapa. When\nthe Krita-age shall set in they will come to the city and give origin to\nthe Kshatriya dynasties. In this wise the earth is occupied through\nevery series of the first three ages, Krita, Treta and Dw\u0101para by the\ndescendants of Manu. As Devapi and Maru are still living so one of them\nremains in the Kali Yuga, to serve as the seed of the renewed\ngenerations.\n\nI have thus related to you briefly the families of the various kings. To\nrelate them at length would be impossible in a hundred lives.\n\nThe kings mentioned above and others, who assuming frail bodies have\nruled over the ever-during world, and being binded by illusions have\nindulged the feeling\u2014\"This earth is mine\u2014it is my son's\u2014it belongs to my\ndynasty,\" have gone away. Those who reigned before them, those who\nsucceeded them, those who will be kings in future, have ceased and shall\ncease to be. The earth, with her autumnal flowers, as if smiles,\nbeholding the king eager for conquest and fightings. Hear, O Maitrya, I\nshall now recite some verses that were chanted by Earth and which the\nMuni Asita communicated to Janaka, whose banner was virtue, \"How greatly\nare the princes, although reasonable, mistaken, that they consider\nthemselves immortal when they themselves are but foam upon the wave.\nBefore they have subdued themselves they endeavour to reduce their\nministers, their servant, their subjects to subjection; they then\nattempt to defeat their enemies. They say 'We shall by and by subdue the\nsea-girt earth?' Their minds being thus always taken up with those\nthoughts, they cannot perceive the near approach of death. The\nsubjugation of the sea-girt earth is not so very difficult for him who\nhas subdued him; for the final liberation is another fruit of\nself-control. It is through ignorance that the kings wish to possess me\nwhom their predecessors have been constrained to leave and whom their\nfathers have not kept, by the selfish love of power fathers fight with\nsons and brothers with brothers for occupying me. All the kings who\nreigned on this earth and who are now dead foolishly thought\u2014'All this\nearth is mine\u2014every thing is mine, it will be in my house for ever for\nhe is dead.' How is it possible that such vain desires should be\ncherished by his descendants, who have seen their progenitor, on account\nof the thirst of dominion, compelled to desert me, whom he called his\nown and tread the path of dissolution. When I hear a king communicating\nto another through his ambassador, \u2018This earth is mine\u2014you give up all\nyour claims for it,' I laugh at first but that laughter is soon turned\ninto pity for the infatuated fool\".\n\nPar\u0101\u00e7ara said:\u2014These were the verses, Maitreya, which Earth chanted,\nhearing which ambition melts away like snow before the sun. I have now\ngiven you a complete account of the descendants of Manu amongst whom\nmany were endowed with a portion of Vishnu engaged in the preservation\nof the universe.\n\nHe, who hears reverentially from the beginning to the end, of the\naccount of this family of Manu, gets his heart purified and all this\nsins are removed. Hearing of the description of the illustrious solar\nand lunar dynasties, people, with their faculties perfect, shall live in\nunequalled affluence, plenty and prosperity. He who has heard of the\nraces of Ikshawku, Jahnu, Mindh\u0101ta, Sagara, Abiksheta, Raghu, Yayati,\nand Nahusha, who have all perished and of other wealthy kings gifted\nwith great strength and power, who have been subdued by still more\npowerful time and are now only tales, will learn wisdom and forbear to\ncall either children, or wife, or house or lands or wealth his own.\nThose heroic men, who have performed penances for many years with\nuplifted hands, those who have celebrated many sacrifices, have been\nleft by time as subjects of narration. That Pritbu, even, whose discus\ndissevered many an enemy, who unobstructed travelled all over the\nregions, has been destroyed by the last of time like the light down of\nthe Simal tree. Even Karlaviryya, who defeated numberless enemies and\nconquered the seven Zones of the earth, exists now only as the topic of\na theme, a subject for affirmation or contradiction. The riches, of the\nkings Dash\u0101nana, Raghava, Abikoluta and others, which dazzled all the\nquarters, have all been reduced to ashes by the very frown of time. Oh!\nfie upon such wealth. The lord paramount of the earth, by the name of\nM\u0101ndh\u0101ta now exists only in name. And what pious man, hearing this\nstory, will be so foolish as to cherish the desire of possession in his\nsoul? Bhagiratha, Sagara, K\u0101kutstha, Das\u0101nana, R\u0101ma, Lakshmana,\nYudhishthira and others have been. Is it so? Have they really existed?\nWhere are they now? We know not! The kings, who are now reigning, who\nshall be kings in future, and those whose names have not been specified,\nshall all remain only in names like their predecessors. The wise man,\ncognizant of this, will not cherish attachment even for his own\nself\u2014what to speak of children, lands and properties.\n\nTHE END OF PART IV.\n\nPART V.\n\nSECTION I.\n\nMaitreya said:\u2014You have described to me at length the origin and spread\nof the families of kings. I wish to hear in particular, O venerable\nsaint, why Vishnu incarnated a portion of himself in the family of\nYadus. Tell me, O Muni, what actions did the illustrious and excellent\nPurusha perform in his descent upon the earth.\n\nPar\u0101\u00e7ara said:\u2014I shall relate to you, O Maitreya, what you have\nrequested me to do\u2014the birth, of a portion of Vishnu and the benefits\nwhich his actions conferred upon the world. O great Muni, Vasudeva\nespoused the illustrious god-like Devaki, the daughter of Devaka. After\ntheir marriage, Kansa, the increaser of the race of Bhoja, drove their\ncar as charioteer. A voice was heard in the sky, loud and deep as\nthunder, which addressing Kansa, said\u2014\"O foolish, the eighth child of\nthis damsel, whom thou art carrying in the car, along with her husband,\nshall destroy thy life\".\n\nHearing this the highly powerful Kansa uplifted his sword and was about\nto slay Devaki when Vasudeva said\u2014\"O thou having long arms, Devaki\nshould not be slain by thee; I shall hand over to thee every child that\nshe shall bring forth\".\n\nO foremost of twice-born ones, saying 'so be it' Kansa obeyed Vasudeva's\nrequest and out of respect for him did not slay Devaki.\n\nIn the meantime, Earth, oppressed by her heavy load, repaired to an\nassembly of celestials on Mount Meru and addressing them, with Brahm\u0101,\nat their head, described in piteous accents all her distresses. \"Agni\"\nsaid Earth \"is the progenitor of gold; Surja, the rays of light; the\nSupreme N\u0101r\u0101yana, is my guide and the guide of all spheres; He is\nBrahm\u0101, the lord of the lord of patriarchs, the eldest of the eldest\nborn, one identical with minutes and hours and time having form though\nindiscrete. O celestials, you are all but a portion of Him. The Sun, the\nwinds, the saints, the Rudras, the Vasus, the Aswins, fire, patriarchs\nof whom Attri is the first, are all but the forms of the mighty and\ninscrutable Vishnu. The Yakshas, the R\u0101kshasas, the Daityas, Pisachas,\nUragas, D\u0101navas, Gandharvas, and Apsaras are all but the forms of the\nglorious Vishnu. The sky painted with stars, fire, water, wind, myself,\nand this manifest universe are all identical with Vishnu. Still the\ndiverse forms of that manifold being encounter and succeed one another\nnight and day like the waves of the sea. Amongst them K\u0101lanemi and other\nD\u0101navas have occupied the regions under the earth and been distressing\nthe subjects continually. The mighty Vishnu destroyed the Daitya\nK\u0101lanemi and he has now been born as Kansa, the son of Ugrasena. The\nAsuras, Aristha, Dhenuka, Keshi, Pralamba, Naraka, Sunda, Atyugravana,\nand the son of Bali and other highly powerful ones born in various royal\nfamilies, cannot be counted. O celestials, many Akshauhini hosts of\npowerful Daityas\u2014the chiefs of their race, assuming beautiful shapes,\nare now treading upon me. I am unable, being oppressed by this load, to\nsupport myself; I have therefore come to you for help, O celestial\nchiefs, O illustrious deities, it becomes you to relieve me of this\nburden, lest helpless I sink into the nethermost abyss\".\n\nPar\u0101\u00e7ara said Hearing these words of Earth, Brahm\u0101 at their request,\nexplained to them how her burden might be lightened. \"Deities\" said\nBrahm\u0101 \"all that earth has said is true. Myself, Siva and you all are\nbut a portion of N\u0101r\u0101yana; the impersonations of his power are for ever\nmutually fluctuating; and excess or diminution is indicated by the\npredominance of the strong and the depression of the weak. Come,\ntherefore, let us go to the northern shore of the milky sea and having\nglorified Hari, report to him what we have heard. He, who is the soul of\nall and at one with the universe, descends, for the preservation of\nEarth in a small portion of his essence, to establish righteousness\nbelow\". Accordingly Brahm\u0101, accompanied by the celestials went to the\nmilky ocean and with minds devoted to him, praised him, whose emblem is\nGaruda. Brahm\u0101 said \"O lord, thou art distinct from the Vedas, thy\ndouble nature is two-fold wisdom, superior and inferior, and thou art\nthe essential end of both. Thou, alike possessed and devoid of form, art\nthe two-fold Brahm\u0101; smallest of the least and largest of the large; all\nand knowing all things; that spirit which is language, that spirit which\nis Supreme; that which is Brahm\u0101 and of which Brahm\u0101 is composed. Thou\nart the Rich, the Yajush, the S\u0101man and the Atharvan Vedas. Thou art\naccentuation, ritual, signification, metre and astronomy; history,\ntradition, grammar, theology, logic and law and art inscrutable. Thou\nart the doctrine that seeks to find out the distinctions between soul\nand life and body and matter endowed with qualifications and that\ndoctrine is nothing else but thy nature inherent in and presiding over\nit.\n\n\"Thou art imperceptible, indescribable, inconceivable,\u2014without name, or\ncolour, or hands or feet, pure, eternal and infinite. Thou hearest\nwithout ears and seest without eyes. Thou art one and manifold. Thou\nmovest without feet and holdest without hands. Thou knowest all but art\nnot by all to be known. He who observes thee as the most subtile of\natoms, not substantially existent, puts an end to ignorance and the\nfinal liberation is the meed of that wise man whose understanding\ncherishes nothing but thee in the form of supreme delight. Thou art the\ncommon centre of all, the protector of the universe and all beings exist\nin thee. Thou art all that has been or will be. Thou art the atom of\natoms; thou art spirit, thou only art separate from primeval nature.\nThou, as the lord of fire, in four manifestations, givest light and\nfertility to Earth. Thou art the eye of all and assumer of many shapes\nand without any hinderance travellest the three regions of the universe.\nAs fire, though one, is variously lighted and though unchangeable in its\nessence, is modified in many ways, so thou, lord, who art omnipresent,\ntakest upon thee all modifications, that exist. Thou art one supreme;\nthou art that supreme and eternal state which the wise behold with the\neye of knowledge. There is nothing else but thou, O lord, nothing else\nhas been or will be. Thou art both discrete and indiscrete, universal\nand individual, omniscient, all-seeing, omnipotent, possessed of all\nwisdom and strength and power. Thou art subject, neither to increase nor\ndecrease. Thou art independent and without beginning. Thou art the\nsubjugator of all. Thou art not subject to weariness, sloth, fear, anger\nor desire. Thou art free from sin, supreme, merciful, uniform,\nundecaying, lord over all, the support of all, the fountain of light,\nand imperishable. Salutation unto thee, uninvested by material\nenvelopes, unexposed to sensible imaginings, aggregate of elemental\nsubstance, spirit supreme. Thou assumest a shape, O pervader of the\nuniverse, not as the consequence of virtue or vice nor from any mixture\nof the two, but for the sole object of upholding righteousness in the\nuniverse\".\n\nPar\u0101\u00e7ara said:\u2014Having heard these eulogiums, the unborn universal Hari,\npleased, said to Brahm\u0101\u2014\"Tell me, Brahm\u0101, what your and the celestials\ndesire\u2014and consider that already gratified\".\n\nBeholding that divine and universal form of Hari, Brahm\u0101 again\nprostrated himself and began to chant his glories\u2014\"Salutation unto thee,\nagain and again, O thou having a thousand forms, having a thousand arms,\nmany faces and many feet. Salutation unto thee, the illimitable author\nof creation, destruction and preservation and the inscrutable. Be\npropitiated with us, O god, O great soul, most subtile of the subtile,\nmost vast of the great; O thou, who art nature, intellect and\nconsciousness and who art other spirit even than the spiritual root of\nthose principles. O lord, this earth, oppressed by powerful Asuras and\nshaken to her very foundation, comes to thee, the upholder of the\nuniverse, to be relieved of her burden. Myself, Indra, the Aswins,\nVaruna, Yama, the Rudras the Vasus, the sun, the winds, fire and all\nother deities are prepared to do whatever thou shalt and desire us to\ndo. Do thou, who art perfect, O king of the celestials, give thy orders\nto thy servants, we are ready\".\n\nWhen Brahm\u0101 had said this, the supreme deity plucked off two hairs, one\nwhite and one black and said to the celestials\u2014\"These my hairs shall go\ndown upon earth and shall relieve her of the burden of her distress. Let\nall the deities, in their own portions, descend upon earth and fight\nwith the proud Asuras who are there assembled and every one of them\nshall be slain. Doubt not this\u2014they shall be destroyed by the withering\nglance of my eyes. This, my black hair, shall be impersonated in the\neighth conception of the goddess-like Devaki, the wife of Vasudeva and\nshall destroy Kansa, who is the demon K\u0101lanemi\". Having said this, Hari\ndisappeared and the celestials, bowing to him, though invisible, went\nback to the summit of the mount Meru from where they came down on earth.\n\nThereupon the illustrious Muni N\u0101rada said that, the supporter of the\nearth, Vishnu, would be the eighth child of Devaki, Hearing this from\nN\u0101rada, Kansa greatly excited with wrath, kept Vasudeva and Devaki in\nsecret confinement.\n\nAccording to his promise Vasudeva delivered to Kansa each infant as soon\nas it was born. It is said these, to the number of six, were the\nchildren of the demon Hiranya-Kasipu, introduced into the womb of Devaki\nby Yogonidra, at the behest of Vishnu, who was his illusory energy and\nby whom the whole world is beguiled, and who is known as utter\nignorance. The great god said to her\u2014\"Go, Nidr\u0101, to the nether regions\nand by my command introduce there six princes to the womb of Devaki.\nWhen these shall be destroyed by Kansa, the seventh conception shall be\na portion of Sesha, who is a portion of me. There is another wife of\nVasudeva in Gokula named Rohini and this you shall transfer to her,\nbefore the time of birth. The rumour shall be that Devaki miscarries\nthrough the anxiety of imprisonment and dread of the king of Bhojas. And\non account of his being extracted from his mother's womb, the child\nshall be designated Sankarshana and he shall be like the peak of the\nwhite mountain in bulk and complexion. I shall myself then descend in\nthe eighth auspicious conception of Devaki and you shall immediately\nenter into the womb of Yasoda. In the night of the eighth lunation of\nthe dark half of the month of Nabhas in the season of the rains, I shall\nbe born. You will be born on the ninth. Being aided by my energy\nVasudeva shall carry me to the bed of Yasoda and you to that of Devaki.\nWhen Kansa shall dash you against a stone, O worshipful dame, you shall\nattain to the sky and then the thousand-eyed Indra, out of reverence for\nme, shall bow unto you and shall accept you as his sister. Having\ndestroyed Sumbha and Nisumbha and thousands of other Daityas you shall\nsanctify the earth in many places. You are wealth, progeny, fame,\npatience, heaven and earth, fortitude, modesty, nutrition, dawn and\nevery other female (form or virtue). Those, who shall reverentially\ninvoke you, morning and evening, and praise and call you Ary\u0101, Durg\u0101,\nVedagarbh\u0101, Ambica, Bhadr\u0101, Bhadrak\u0101lik\u0101, Kshemi, or Kshemankari, shall\nreceive, by my grace, whatever they desire. And pleased with their\nofferings of wine and flesh and various other kinds you shall gratify\nthe prayers of mankind. By my favour all men shall have perpetual faith\nin you. Assured of this, go, goddess, and satisfy my orders!\"\n\nSECTION II.\n\nBeing thus ordered by the god of gods, Jagadhatri (the nurse of the\nuniverse) transferred six embryos into the womb of Devaki. And the\nseventh conception was conveyed into the womb of Rohini after which\nHari, for the behoof of the three worlds, entered into the womb of\nDevaki. And as commanded by the great god, Yogonidr\u0101, on that very day\nentered into the womb of Yasoda. The portion of Vishnu having descended\non earth, the planets moved in auspicious order and the seasons became\nregular and genial. No body could gaze upon Devaki, invested with\nlight\u2014and beholding her thus dazzling, the minds of the people were\ndisturbed. The celestials, invisible to men and women alike, chanted the\npraises of Devaki, day and night, from the time that Vishnu entered into\nher person. They said\u2014\"Thou art that Prakriti infinite and subtile,\nwhich formerly bore Brahm\u0101 in its womb. O nurse of the universe, thou\nart his words\u2014from thee have sprung the Vedas, O fair damsel, O thou\nexisting perpetually, thou art the very creation and in thy womb is the\nSun: thou art the seed of all\u2014thou art the parent of the tri-form\nSacrifice. Thou art Sacrifice whence all fruit proceeds\u2014thou art wood\nwhose attrition creates fire. As Aditi thou art the mother of the\ncelestials, as Diti thou art the mother of the Daityas their foes. Thou\nart light which creates day-thou art humility\u2014the mother of true wisdom;\nthou art royal policy the mother of order\u2014thou art modesty the mother of\naffection. Thou art desire from whom love is produced\u2014thou art\ncontentment from which resignation is produced; thou art intelligence,\nthe mother of knowledge, thou art patience the parent of fortitude; thou\nart heavens whose children are stars, and from thee proceeds all that\nexists. These and thousand others are thy mighty faculties, O goddess;\nand numberless are the contents of thy womb, O mother of the universe.\nThat Vishnu, whose real form, nature, name, dimensions are above human\nconception, is in thy womb, with whom are identical the whole earth,\nembellished with oceans, rivers, continents, cities, villages, hamlets,\ntowns; all the fires, waters and winds, the stars, asterisms and\nplanets, the sky abounding in variegated cars of the celestials and\nether that provides space for all substance; the spheres of earth, sky\nand heaven; of saints, sages, ascetics and of Brahm\u0101: the white egg of\nBrahm\u0101, with all its populations of Gods, demons, spirits, snake-gods,\nfiends, demons, ghosts and imps, men and animals, and whatever creatures\nhave life. Thou art Swah\u0101, thou art Swadh\u0101, thou art wisdom, ambrosia,\nlight and heaven. Thou hast descended upon earth for the preservation of\nthe universe. Have pity upon us, O goddess, and do good unto the world.\nBe proud of bearing that deity by whom the universe is upheld\".\n\nSECTION III.\n\nPar\u0101\u00e7ara said;\u2014Being thus eulogised by the celestials; Devaki conceived\nin her womb the lotus-eyed deity\u2014the saviour of the universe. The sun of\nAchyuta rose in the dawn of Devaki to cause the lotus-petal of the\nuniverse to expand. On the day of his birth, all the quarters were\nlighted up with joy and it gave delight to all people like unto the rays\nof the moon.\n\nThe pious obtained new delight; the strong wind were pacified and the\nriver flowed silently when Jan\u0101rddana was about to be born. The oceans\nmade music with their murmurings, the Gandharvas began to sing and the\nApsaras began to dance. At the time of Jan\u0101rddana's birth the\ncelestials, stationed in the sky, began to pour flowers and the holy\nfires glowed with a mild flame. At midnight, when the supporter of all\nwas about to be born, the clouds began to emit low sounds and pour down\nrain of flowers.\n\nAs soon as Anakadundhubhi saw the child, looking like full-blown\nlotus-petals, having four arms and the mystic mark Sribatsa an his\nbreast; he began to chant his glories in terms of love and respect and\nrepresented the fears he entertained of Kansa. Vasudeva said, \"I have\nknown thee, O sovereign lord of the celestials, O thou the holder of\nconch, discus and mace. Be pleased to withhold this thy celestial form,\nfor Kansa will surely destroy me when he will know that thou hast\ndescended in my dwelling\". Devaki said,\u2014\"God of gods, who art identical\nwith all things, in whose person all the religions of the world exist\nand who, by illusion, hast assumed the condition of an infant, have pity\nme, withold thy four-armed shape. Let not Kansa, the wicked son of Diti,\nknow of this birth\".\n\nTo this Bhagavat replied\u2014\"O worshipful dame, I was worshipped by thee\nbefore to be born as thy son. Thy prayers have now been granted and I am\nnow born as thy son\". So saying he was silent and Vasudeva, taking the\nbabe, went out the same night. The guards and gate-keepers of Mathura\nwere all charmed by Yoganidr\u0101 and none of them obstructed the passage of\nAnakadundhubhi. It was raining heavily at that time and the many-headed\nserpent Sesha followed Vasudeva spreading his hoods above their heads.\nAnd when he, with the child in his arms, crossed the Yamuna, deep as it\nwas and dangerous with numerous whirlpools, the waters were silent and\nrose not above his knee. On the bank he saw Nanda and others who had\ncome there to bring tribute to Kansa, but they did not see him. At that\ntime Yasoda was also influenced by Yoganidr\u0101, whom she had given birth\nas her daughter and whom the wise Vasudeva took up, placing his son in\nher place by the side of the mother. He then speedily came back home.\nWhen Yasoda awoke, she found she had been delivered of a boy as black as\nthe dark lotus-leaves; and she was greatly delighted.\n\nVasudeva, taking the female child of Yasoda, reached his house\nunperceived and placed the child in the bed of Devaki. He then remained\nas usual. The guards were awakened by the cry of the new-born babe and\nstarting up they informed Kansa that Devaki had given birth to a child.\nKansa immediately went to the house of Vasudeva where he got hold of the\ninfant. Devaki faintingly prevented him, crying out again and again\u2014\"Do\nnot destroy it! Do not destroy it\". Kansa dashed it against a stone; it\nat once went up to the sky and expanded into a gigantic figure, having\neight arms each bearing a formidable weapon. This terrible figure\nlaughed and said to Kansa. \"What benefit have you derived, O Kansa, by\nhurling me to the ground? He is born who shall destroy thee, the mighty\none amongst celestials, who was formerly the destroyer, Considering this\ndo thou accomplish what shall tend to thy welfare\". Having said this,\nthe goddess, decorated with heavenly unguents and garlands, and\nglorified by the spirits of the air, disappeared from the sight of the\nking of the Bhojas.\n\nSECTION IV.\n\nPar\u0101\u00e7ara said:\u2014Kansa, greatly disturbed in mind, called together all the\nleading Asuras, Pralamba, Kesin and others and said to them\u2014\"O ye,\nleading Asuras, Pralamba, Dhenuka, Putan\u0101, Arishta and all others, hear\nmy words. O heroes, the wicked celestials, troubled by my power, have\nbeen trying to destroy me\u2014but I do not much care for them. Save\nmurdering the Asuras by fraud, what can the weak Indra and the ascetic\nHara or Hari do? What have we to fear from the Adityas, the Vasus, the\nAgnis or any other of the immortals who have all been defeated by my\nresistless arms? Have you not seen the king of the celestials, when he\nhad come out into the conflict, quickly fly from the field receiving my\narrows upon his back, not bravely upon his breast? When Indra withheld\nrains from my kingdom, were not the clouds compelled by my arrows to\npour water as much as was acquired? Are not all the kings of the earth\nafraid of my prowess and subject to my orders, save my father\nJarasandha? O ye leading and heroic Daityas, I have already got hatred\ntowards the celestials\u2014it has created my laughter that they have been\ntrying to slay me. And it is my fixed determination to inflict still\ndeeper degradation upon those vicious and wicked-minded celestials.\n\n\"Let us therefore kill every man who is known for liberality (in making\ngifts to gods and Br\u0101hmans) and let every man who is celebrated for\nperforming sacrifices be slain; and thus the celestials shall the\ndeprived of the means they live upon. The goddess, who has taken her\nbirth as the child of Devaki, has said to me that he is again born who\ndestroyed me in one of my previous birth. Let us vigorously find out all\nyoung children upon earth and let every boy in whom there are signs of\nunusual vigour, be killed mercilessly\".\n\nHaving passed these orders Kansa went to his palace and liberated\nVasudeva and Devaki from their captivity. He said to them.\u2014\"In vain have\nI killed all your children, for he, who is destined to kill me, has\nescaped. It is useless to regret the the past. The children, who shall\nbe born to you after this, may enjoy life till its natural close; no one\nshall cut it short\". Having thus consoled them, Kansa, greatly terrified\nfor himself, went into the inner apartments of his palace.\n\nSECTION V.\n\nWhen Vasudeva was freed, he went to the wagon of Nanda and found him\ngreatly delighted that a son was born to him. He then kindly said to him\n\"It is a blessing that you have got a son in your old age. Have you\ngiven your annual tribute to the king? If you have finished your work,\nyou should not wait here for you are men of property. Why do you wait\nhere since the work that has brought you, is finished? Go therefore,\nspeedily, O Nanda, to your Gokula. I have also got a son there, born of\nRohini, and he should be brought up by you as this your own son\".\n\nPar\u0101\u00e7ara said:\u2014Thus having paid their dues to the king and placed their\ngoods in their wagons, Nanda and other cow-herds went to their village.\nAnd while they were thus living in Gokula, Putan\u0101 the child-killer,\ntaking up Krishna, asleep in night, gave him her breast to suck. And\nwhatever child is suckled by Putan\u0101 in night, dies instantly having its\nlimbs wearied and exhausted. But laying hold of the breast with two\nhands, Krishna sucked it with such violence that he drained it of the\nlife and the terrible Putan\u0101, roaring aloud and giving way in every\npoint, fell on the ground dead. Hearing those cries, the inhabitants of\nVraja, terrified, got up and saw Putan\u0101 lying on the earth with Krishna\nin her arms. Snatching up Krishna, Yasoda waved over him a\ncow-tail-brush to guard him from harm, whilst Nanda placed dried\ncow-dung powdered upon his head; he gave him also an amulet, saying at\nthe same time\u2014\"May Hari the lord of creation, he, from the lotus of\nwhose navel the world was produced and on the tip of whose tusks the\nglobe was upraised from waters, protect thee. May that Kesava, who\nassumed the form of a boar, protect thee. May that Kesava, who, as the\nman-lion, rent with his sharp nails, the bosom of his foe, save thee.\nMay that Kesava, who appearing first as the dwarf, traversed with all\nhis power with three paces, the three regions of the universe,\nconstantly protect thee. May Govinda guard thy belly, Janarddana thy\nlegs and feet, the eternal and irresistible N\u0101r\u0101yana thy face, thine\narms, thy mind and thy faculties of sense. May all ghosts, goblins and\nmalignant spirits, that shall be engaged in thy mischief, be destroyed\nby the bow, the discus, the mace, the sword of Vishnu and the by echo of\nhis conch shell. May Vaikuntha guard thee in thy cardinal points and\nMadhusudana in the intermediate ones. May Hrishikesha defend thee in the\nsky and Mahidhara upon earth\". Having recited these prayers to avert all\nevil, Nanda caused the child to sleep in his bed underneath the wagon.\nSeeing the huge carcass of Putan\u0101 the cow-herds were filled with\nsurprise and fear.\n\nSECTION VI.\n\nPar\u0101\u00e7ara said Once on a time while the slayer of Madhu was asleep\nunderneath the wagon, he cried for the breast and kicking up his feet he\noverturned the vehicle and all the pots and pans were upset and broken.\nHearing the noise the wives of the cow-herds came exclaiming\u2014\"Ah! Ah!\"\nand there they found the child sleeping on his back. \"Who could have\noverturned the wagon?\" exclaimed the cow-herds. \"That child\" said some\nof the boys who saw the circumstance. \"We saw him,\" said the boys,\n\"crying and kicking the wagon and so the wagon was upset; no one else\nhad anything to do with it\".\n\nThe cow-herds were therefore greatly surprised and not knowing what to\ndo Nanda at once took up the boy and Yasoda offered worship to the\nbroken pieces of pots and to the wagon, with curds, flowers, fruits and\nunbruised grain.\n\nBeing commissioned by Vasudeva, Garga performed the initiatory rites of\nthe two boys secretly in Vraja. The eldest was named R\u0101ma and the other\nKrishna by the wise Garga, the foremost of the intelligent. In a short\ntime they began to crawl about the ground, supporting themselves on\ntheir hands and knees and creeping everywhere, often amidst ashes and\nfilth. Neither Rohini nor Yasoda was able to prevent them from getting\ninto the cow-pens or amongst the calves, where they amused themselves by\npulling their tails. When Yasoda could not prevent the two boys, who\nalways rambled together, from playing naughtily, she became angry and\ntaking up a stick remonstrated with Krishna having eyes like\nlotus-petals. Fastening a cord round his waist she tied him to the\nwooden mortar and being angry, she said to him \"Now you wicked boy, get\naway from here, if you can\". Having said this, she went about her\ndomestic affairs. As soon as she had gone, the lotus-eyed Krishna,\ntrying to extricate himself, pulled the mortar after him to the space\nbetween the two Arjuna trees that grew near together. Being dragged\nthere the mortar became wedged between the two trees, and Krishna having\npulled it, the two huge trees covered with many leaves, were uprooted.\nHearing the cracking noise the inhabitants of Vraja came to see what was\nthe matter and there they beheld the two huge trees with broken branches\nand stems lying on the ground with the child fixed between them, with a\nrope round his belly, laughing and shewing his white teeth, just budded.\nIt is from this that Krishna is called D\u0101modara from the binding of dama\n(rope) round his udara (belly). The elders among the cow-herds, with\nNanda at their head, looked upon these circumstances with alarm,\nconsidering them as inauspicious signs. They said\u2014\"We cannot remain in\nthis place\u2014let us go to some other part of the forest Here many evil\nomens threaten us with destruction\u2014the death of Putan\u0101, the upsetting of\nthe wagon and the fall of the trees without their being uprooted by the\nwind. Let us go away from here without any delay and go to Vrindavana,\nwhere evil omens may no longer disturb us\".\n\nHaving thus made up their minds, the inhabitants of Vraja communicated\ntheir intention to their families and desired them to go without delay.\nAccordingly they started with their wagons and their cattle, driving\nbefore them their bulls and cows and calves; they threw away the\nfragments of their household stores and in no time Vraja was overspread\nwith flights of crows. Vrindavana was selected by Krishna, who was above\nthe influence of actions, for the sake of providing for the nourishment\nof the kine, for there in the hottest season the new grass springs up as\nprofusely as the rains. Having gone to Vrindavana from Vraja, the\ninhabitants of the latter up their wagons in the form of a crescent.\n\nAs the two boys R\u0101ma and Damodara grew up, they lived always together in\nthe same place and engaged in the same boyish sports. They made\nthemselves crests of the peacocks' plumes and garlands of forest flowers\nand musical instruments of reeds and leaves or played upon the pipes\nused by cowherds; their hair was arranged like the wings of the crow,\nand they looked like two young princes and portions of the god of war.\nThey were robust, and walked about always laughing and playing sometimes\nwith each other, sometimes with other boys; driving, along with other\nyoung cowherds, the calves to the pasture. Thus the two protectors of\nthe universe were keepers of cattle until they became seven years old in\nthe cow-pens of Vrindavana.\n\nThen began the rainy season when the atmosphere was full of clouds and\nthe quarters of the horizon were blended into one by the driving\nshowers. The water of the rivers rose and overflowed their banks, and\nspread beyond all limits like the mind of the weak and wicked\ntransported beyond restraint by sudden prosperity. The pure radiance of\nthe moon was obscured by heavy vapours as the teachings of the sacred\nwritings are darkened by the arrogant scoffs of the unbelievers. The bow\nof Indra held its place unstrung in the sky like a worthless person\nelevated to honour by an indiscreet king. White line of storks appeared\nupon the back of the clouds in such contrast as the bright conduct of a\nman of respectability opposes to the conduct of a scoundrel. The\never-fickle lightning, being newly allied with the sky, was like the\nfriendship of a profligate for a man of substance. Overgrown by the\nspreading grain, the paths became difficult of being traced like the\nwords of the ignorant carrying no definite meaning.\n\nKrishna and R\u0101ma, delighted, began to live in the forest in that\nbeautiful season maddening the peacocks and bees. Sometimes they sang\nand danced with the cow-herds and sometimes sat under the cool shade of\na huge tree for rest. Sometimes they beautified themselves with garlands\nof Kadamba flowers and again with garlands of peacocks' feathers;\nsometimes they painted themselves with the minerals of the mountain;\nsometimes they slept on beds of leaves and sometimes they rejoiced with\nthe infants of the cow-herds, hearing the muttering of the clouds;\nsometimes they praised the songs of the boys, sometimes mimicked the cry\nthe peacocks and sometimes played on pipes.\n\nThus greatly attached to each other and participating, in various\nemotions and sports, R\u0101ma and Krishna delightedly resided in that\nforest. And every evening they used to come back home like two cow-boys\nalong with the cows and cow-herds. And coming home in the evening, the\ntwo deities heartily engaged in sports giving delight to the sons of the\ncow-herds.\n\nSECTION VII.\n\nPar\u0101\u00e7ara said:\u2014Once on a time Krishna went to Vrindavana, without\nBalar\u0101ma; and there, adorned with garlands of wild flowers, roamed he,\nencircled by the cow-herds, He then repaired to the banks of Kalindi,\nundulating and sparkling with foam and as if smiling when the waves\ndashed against the banks. There he saw the pool with the dreadful\nserpent K\u0101liya, boiling with the fires of poison. By the touch of that\npoison the huge trees on the banks were withered and being touched by\nthe waters raised by the wind the birds were scorched. Beholding that\ndreadful serpent, like the second mouth of death, the illustrious Slayer\nof Mahdhu thought\u2014\"Forsooth, the wicked and poisonous serpent K\u0101liya\nlives here, who, being defeated by me, was constrained to leave the\nocean whose waters were defiled. By him the waters of the Yamuna,\nflowing to the ocean, have been poisoned, and the thirsty cows and\ncow-herds cannot satisfy their thirst. I must slay this serpent, so that\nthe inhabitants of Vraja may live here happily freed from fear. I have\ndescended upon the land of mortals to chastise the wicked, led astray\ninto vicious paths; I shall therefore climb up the neighbouring Kadamba\ntree and jump down into the pool\".\n\nPar\u0101\u00e7ara said:\u2014Having thus thought within himself he bound his clothes\ntightly about him and jumped boldly into the pool of the serpent-king.\nThe huge lake was agitated as soon as he fell into it, and the waves\nraised thereby began to sprinkle the distant trees, which being touched\nby the water and wind, thus poisoned, were immediately set on fire, and\nthe whole horizon was ablaze. Having dived into the lake, Krishna struck\nhis arms defiantly. Hearing that noise the serpent-king immediately\nissued out\u2014whose eyes were coppery and hoods were flaming with deadly\nvenom. He was encircled by many other powerful and poisonous snakes\nliving upon air and hundreds of serpent-nymphs adorned with rich\nornaments, whose earrings glittered with brilliance as the wearers moved\nalong. Coiling themselves around Krishna, they all bit him with teeth\nfrom which fiery poison came out. Beholding him in the lake thus\nsurrounded by serpents, his companions immediately went to Vraja\nbewailing aloud his fate. \"Krishna has foolishly jumped into the lake of\nthe serpent K\u0101liya, and is being devoured by that serpent-king; do ye\ncome and behold him\". Hearing those words, resembling the fall of\nthunder, the cow-herds and their wives headed by Yasoda, proceeded\nspeedily towards the lake. \"Alas where is Krishna gone\" cried the wives\nof the cow-herds greatly bewildered; and Yasoda, terrified, with\nfaltering steps, proceeded quickly. R\u0101ma, gifted with great prowess,\nNanda and other cow-herds being anxious to see Krishna, arrived quickly\nat the bank of the Yamuna and beheld him surrounded by, snakes,\npossessed by the serpent-king and motionless. O foremost of Munis,\nlooking at the countenance of their son, the cow-herd Nanda and the\nnoble Yasoda became stupified. And the wives of the other cow-herds\nstricken with grief and keeping, saw him; and with words expressive of\nfear and affliction, they, out of love towards Keshava, said\u2014\"We shall\nall with Yasoda enter this huge lake of the serpent-king; we shall not\nbe able to go back to Vraja. What is day without the sun, night without\nthe moon, cow without a bull and Vraja without Krishna? Without Krishna\nwe shall not return to Vraja, like unto a pond without water, in his\nabsence, nor shall we roam in the forest. We do not like to live there,\neven if it be the house of our mothers, where there is not Hari, having\nthe countenance like lotus-petals. How shall we live sorrowfully without\nbeholding Hari in pasture having eyes resembling full-blown\nlotus-petals? We shall not go back to the house of Nanda in Gokula\nwithout the lotus-eyed Krishna, who with his pleasant conversation has\nstolen all our hearts. O ye cow-herds! behold, Krishna is still casting\nsmiling looks upon us, although he is encircled by snakes engaged by the\nserpent-king\".\n\nPar\u0101\u00e7ara said:\u2014Hearing those wards of the wives of the cow-herds and\nbeholding the cow-herds stricken with fear the highly-powerful son of\nRohini looked settled (for some time.) And then seeing Nanda, with fixed\nlooks towards Krishna and Yasoda almost in a swoon, he began to chant by\nsigns the glories of Krishna\u2014\"O god of gods, why art thou displaying\nthese human characteristics? Dost thou not perceive thyself at one with\none without end? Thou art the centre of creation, as the nave is of the\nspokes of a wheel. A portion of thee, I have even also born, as thy\neldest brother. To share in thy sports as men, the celestials have all\ndescended under a like disguise. Having made all the goddesses descend\nin Gokula for thy sport, thou hast afterwards descended, although thou\nart existing perpetually. Wherefore Krishna dost thou neglect these\ncelestials who, as cow-herds, are thy friends and kin\u2014and these\nsorrowing females, who also are thy relations? Thou hast assumed, the\ncharacter of man; thou hast displayed the tricks of childhood. Now let\nthis dreadful snake although armed with poisoned fangs, be vanquished\n(by thee)\".\n\nBeing thus reminded of his real character by R\u0101ma, Krishna smiled gently\nand immediately freed himself from the coils of the snakes. And catching\nwith both his hands the middle hood of the serpent-king, that highly\npowerful (Krishna) bent it down and set his foot upon the\nhitherto-unbended hood; and danced upon it victoriously. And the hood of\nthe serpent was bruised by the treading of Krishna's feet, and wherever\nthe snake attempted to raise his head, it was again trodden down.\nTrampled upon by the feet of Krishna as they changed position in the\ndance, the snakes fainted and vomitted froth much blood. Seeing the head\nand neck of their king thus bruised and blood flowing from this mouth,\nthe females of the snake-king implored the mercy of the Slayer of Madhu.\n\nThe females of the serpent-king said\u2014\"We have recognized thee, O god of\ngods, O supreme lord of all. Thou art a portion of that supreme light\nand the mighty lord. Thou art the self-existent lord and even the\ncelestials are unable to praise thee worthily, and how can the females\ntruly chant thy glories? How can we sing his glories whose portions are\nearth, sky, water, fire and air? Even the holy ascetics have in vain\nsought to know thy real essence. We bow to that form, which is the most\nsubtiles of atoms, the largest of the large; to him whose birth is\nwithout a creator, whose end knows no destroyer and who alone is the\ncause of duration. There is no anger in thee, thou protectest the world\nand hence this punishment of K\u0101liya. Hear us. The virtuous should pity\nwomen; and creatures are pitied even by the fools; let therefore the\nforemost of the forgiving have compassion upon this poor creature. Thou\nart the upholder of the universe and this snake is gifted with but\nlittle strength, if and oppressed by thee, he shall in no time give up\nhis life. There is a vast difference between this poor serpent of\nlimited strength and thyself in whom the world reposes. Friendship and\nenmity are felt towards equals and superiors and not for those who are\ninfinitely inferior to us. This unfortunate snake is about to die,\u2014give\nus therefore, as a matter of charity, our husband!\"\n\nPar\u0101\u00e7ara said:\u2014When the wives of the serpent-king had said this, he,\ntoo, although wearied, repeated feebly his prayers for clemency. \"Pardon\nme\" he said\u2014\"O god of gods, how shall I address thee, who art possessed,\nthrough thine own strength and essence, of the eight great faculties and\nart in energy unmatched? Thou art the Supreme, the originator of the\nsupreme; thou art the supreme spirit and from thee, the Supreme\nproceeds: thou art beyond all finite objects: how can I sing thy\nglories? How can I chant his greatness from whom have sprung Brahm\u0101,\nRudra, Chandra, Indra, the Maruts, the Aswins, the Vasus and the\nAdityas\u2014of whom but, a small portion is the whole universe, which is\ndestined to represent his essence and whose nature, primitive or derived\nis beyond the conception of Brahm\u0101 and other immortals. How can I\napproach him who is worshipped by the celestials with incense and\nflowers culled from the groves of Nandana? How can I adore him whose\nincarnate portion are being worshipped even by the king of celestials\nand whose real nature he is not conscious of? How can I approach him,\nwhom the sages, having their minds withdrawn from external objects,\nworship in thought and enshrining whose image in their hearts present to\nit the flowers of sanctity? I am quite unable, O god of gods, to worship\nthee or sing thy glories\u2014by thy mercy only, be thou propitiated with me.\nO Kesava, the serpents are by nature, crooked. I am born in that race,\nso I am also wily, which is the characteristic of my own race, so I am\nnot to blame in this, O Achyuta. Every thing has been created by thee\nand every thing is being destroyed by thee\u2014and the species, form and\nnature of all things in the world, are thy work. Even such and I as thou\nhast created me in kind, in form and in nature. Such am I and such are\nmy actions. Should I act differently then indeed should I deserve\npunishment; so thou hast destined. And that I have been punished by\nthee, is indeed a blessing\u2014for punishment from thee alone is a favour.\n\n\"Behold I am now divested of strength and poison\u2014deprived of both by\nthee. Save my life\u2014I ask no more. Order me what shall I do\".\n\nBeing thus addressed by Kaliya, Krishna said\u2014\"You must not wait here any\nmore; go immediately, with your family and followers, to the sea.\nGaruda, the enemy of the serpents, will not injure thee if he sees the\nimpressions of my feet upon your hood\". Having said this, Hari liberated\nthe serpent-king, who, respectfully bowing to his victor, went to the\nocean accompanied by all his wives, servants and children, leaving the\nsight of all and the pool he had lived in. When the snake had departed,\nthe cow-herds received back Govinda as one risen from dead and embraced\nhim and bathed his forehead with tears of joy. Others, considering the\nwater of the river pure, were filled with surprise, and chanted the\nglory of Krishna, who is above the influence of actions. Being thus\nglorified by his illustrious exploits and eulogized by the cow-herds and\ntheir wives, Krishna came back to Vraja.\n\nSECTION VIII.\n\nPar\u0101\u00e7ara said:\u2014Thereupon again driving their cattle, Kesava and Balar\u0101ma\nrambled together in the forest, and on one occasion went to a pleasing\ngrove of palms. There lived in that pleasing grove a demon named\nDhenuka, resembling an ass in appearance and living upon the flesh of\ndeer. Beholding the fruits there ripe, the cow herds, being anxious to\ntake them, said\u2014\"O R\u0101ma! O Krishna! Dhenuka always lives here and\ntherefore the trees are loaded with ripe fruits the smell of which\nperfumes the air. We wish to eat some. Will you throw some down?\"\nHearing those words, Krishna and Sankarsana brought down some fruits on\nthe ground. Hearing the sound of the falling fruits, the dreadful and\nmalignant demon Dhenuka, having the countenance of an ass, arrived there\nspeedily, and being angry began to kick R\u0101ma on the breast with his\nhinder heels. Catching him by his both hind legs, R\u0101ma however hurled\nhim round till he died; then he threw up the dead body to the top of the\npalm tree from the branches of which it struck down enough fruits like\nrain drops poured down on earth by the wind. The relatives of Dhenuka\ncame running to his help, and Krishna and R\u0101ma did the same thing with\nthem until the trees were filled with dead asses and the ground was\ncovered with ripe fruits. Thenceforth the cattle grazed unobstructed in\nthe palm groves and cropped the new pasturage where they had never gone\nbefore.\n\nSECTION IX.\n\nPar\u0101\u00e7ara said:\u2014That demon, in the form of an ass, and all his relatives,\nbeing slain, the cow-herds and their wives began to roam at pleasure in\nthat picturesque grove of palms. Having slain that fiend Dhenuka, the\ntwo sons of Vasudeva, greatly delighted, repaired to the Bh\u0101ndira\nfig-tree. They began to roam about shouting and singing and collecting\nfruits and flowers from the trees\u2014sometimes driving the cattle to a\ndistant pasture, sometimes calling them by their names, sometimes\ncarrying the foot-ropes of the kine upon their shoulders, sometimes\ndecorating themselves with garlands of forest flowers, they appeared\nlike two young bulls when the horns first appear. Dressed, the one in\nyellow and and the other in sable garments, they appeared like two\nclouds one white and one black, surmounted by the bow of Indra. The two\nbrothers, although lords of the universe, having descended upon earth,\nbegan to sport mutually with frolics beneficial to the world. Adopting\nhuman duties and assuming human character and engaged in human sports,\nthey stayed about in the forest. And these two highly powerful\n(brothers) engaged in exercise, in swinging upon the boughs of trees, or\nin boxing and wresting and hurling stones.\n\nHaving seen Krishna and Balar\u0101ma thus sporting, this Asura Pralamba, on\none occasion with a view to carry them away stealthily arrived there\nassuming, the guise of a cow-herd. And that foremost of demons, assuming\na human shape, mixed with them, unsuspected. Then seeking their faults\nhe found Krishna irrepressible and made up his mind accordingly to slay\nthe son of Rohini.\n\nThe boys commenced playing at the game of leaping like deer, two and two\ntogether. Govinda was matched with Sridama and Balar\u0101ma with Pralamba;\nthe other boys were coupled with one another and went leaping away.\nKrishna beat his companion and Balar\u0101ma his, and the boys who were on\nKrishna's side, were also victorious. The boys who were defeated,\ncarrying the victorious boys on their shoulders went to the Bh\u0101ndira fig\nand then came back to the starting-place. And placing Sankarshana\nspeedily on his shoulders the demon Pralamba did not tarry there and ran\naway like unto a cloud with the moon. Being unable to carry the weight\nof Rohini's son that foremost of fiends began to increase in bulk like\nunto a cloud in the rainy season. Beholding him like a scorched\nmountain, his head crowned with a diadem and his neck hung round with\ngarlands, having eyes as large as cart wheels, a fearful form and\nshaking the earth with his tread, Balar\u0101ma called out, as he was carried\naway, \"Krishna! Krishna! I am carried off by some demon, disguised as a\ncow-herd and huge as a mountain! What shall I do? Tell me Madhusudana,\nthe villain runs away speedily\".\n\nPar\u0101\u00e7ara said:\u2014The high-souled Krishna, cognisant of the prowess and\nstrength of the son of Rohini, opened his mouth, smiling and said\u2014\"O\nthou the soul of all, the cause of cause and all that is alone when the\nworld the destroyed, why art thou assuming clearly the character of a\nman? Dost thou not know that you and are alike the origin of the world\nand have come to relieve it of its load? The sky is thy head; the waters\nare thy person; earth is thy feet; eternal fire is thy mouth; the moon\nis thy mind; the wind is thy breath; the four regions are thy arms and\nhands. O big souled and highly powerful lord, thou hast a thousand\nheads, a thousand hands and feet and bodies. Thou art the beginning of\nall creation\u2014Brahm\u0101, sprung from lotus\u2014and the sages have praised thee\nin these terms for a thousand times. No one else knoweth thy divine\nperson. The celestials worship only thy incarnate person. Dost thou not\nknow that in the end the whole world will disappear in thee? O thou of\nendless forms; thou art upholding all creation, mobile and immobile.\nThou, being identical with time with its division of hours and minutes,\ndevourest the world. As the waters of the sea, when swallowed up by\nsubmarine fire, are transferred into winds and thrown in the form of\nsnow upon Himachala, where coming in contact with the rays of the sun,\nre-assume the watery nature, so this world, devoured by thee at the time\nof dissolution, is again created by thee at the end of a Kalpa through\nthy creative energy. Thou and I, soul of the universe, are but one and\nthe same cause of the creation of earth, although for its protection we\nexist as distinct individuals! Bringing to thy memory, who thou art, O\nbeing of illimitable prowess, destroy thyself the demon. Suspending a\nwhile your human character, do what is right\".\n\nThus reminded by the noble Krishna, the powerful Balar\u0101ma laughed and\ncrushed Pralamba with his knees striking him simultaneously on the head\nand face with his fists so as to beat out both his eyes. Vomitting blood\nfrom his mouth and having his brain forced through the skull, the demon\nfell upon the ground and died. Seeing Pralamba slain the cow-herds were\nsurprised and rejoiced and exclaimed \"Well done!\" and praised Balar\u0101ma.\nThus praised by his play-mates and accompanied by Krishna, Balar\u0101ma,\nafter the death of the demon Pralamba, came back to Gokula.\n\nSECTION X.\n\nPar\u0101\u00e7ara said:\u2014Whilst Krishna and R\u0101ma were thus sporting in Vraja the\nrainy season ended\u2014the autumn appeared and the lotuses became\nfull-blown. The Safari fish in their watery burrows, were oppressed by\nthe heat like a man by his selfish desires, who is attached to his\nfamily. The peacocks, renouncing all amusements, became silent like the\nascetics withdrawing themselves from worldly enjoyments considering\ntheir unreality. The clouds of shining whiteness, exhausted of their\nwatery wealth, deserted the sky like the wise who have acquired wisdom,\ndeparting from their home. Evaporated by the rays of the autumnal sun,\nthe lakes were dried up, like the hearts of men withered by the contact\nof selfishness. The silent waters of the autumn were beautified by white\nwater-lilies, like the minds of the pure by the perception of truth. The\nmoon shone with undiminished brilliance in the sky crested with star\nlike the saint, who has reached the last stage of bodily existence in\nthe company of the pious. The rivers and lakes slowly went far off from\ntheir banks as the wise by degrees shrink from the selfish attachment\nthat connects them with their wife and children. The swans again began\nto frequent those lakes which they had abandoned before like false\nascetics whose devotions are interrupted and they are again stricken\nwith numberless afflictions. The ocean, with silent waters, became\nperfectly calm like the accomplished saint who has gone through rigid\npenances and has acquired undisturbed tranquility of spirit. Everywhere\nthe waters are as clear and pure as the minds of the wise who behold\nVishnu in all things. The autumnal sky was perfectly free from clouds\nlike the heart of the ascetic, whose cares have been devoured by the\nfire of devotion. The moon allayed the fervours of the sun as\ndiscrimination removes the pain consequent upon egotism. The autumn\nremoved the clouds from the sky; the muddiness of the earth and the\ndiscoloration of the waters, as abstraction draws away the senses from\nthe objects of perception. The water of the lake, by becoming full,\nstationary and again declined, performed as if the exercise of\ninspiring, suppressing and expiring the vital air.\n\nAt this season, when the heavens were clear and bright with stars,\nKrishna, once repairing to Vraja, saw the inhabitants engaged in the\ncelebration of a sacrifice in honor of Sakra. Beholding all the\ncow-herds busily and anxiously engaged in making preparation, Krishna,\ngifted with high, intellect, as if, out of curiosity asked the elders,\nsaying\u2014\"What festival of Sakra is this, in which you are taking so much\ndelight?\" To him thus asking, the cow-herd thus lovingly said\u2014\"Satakratu\n(performer of hundred sacrifices), the king of the celestials, is the\nlord of the clouds and waters; ordered by him the clouds pour down water\non earth, by which the grain is produced, on which we and other embodied\nbeings live and by which we please the gods. By this too these cows bear\ncalves and give milk and are happy and well-nourished. Wherever the\nclouds pour waters, the earth is neither barren of corn, nor bare of\nverdure, nor is man stricken with hunger. Having drunk the milk of the\nearth by means of the rays of the sun, Indra, the giver of water, pours\nit again on earth for the sustenance of all the worlds. For this reason\nall sovereign princes offer, with delight, sacrifices to Indra at the\nend of the rainy reason, and so also do we and so do the other people\".\n\nPar\u0101\u00e7ara said:\u2014Having heard the words of the cow-herd Nanda regarding\nthe worship of Sakra, D\u0101modara, to excite the anger of the lord of\ncelestials, said\u2014\"We, father, are neither cultivators of the soil, nor\nmerchants\u2014we are sojourners in the forests and cows are our gods. There\nare four divisions of knowledge\u2014logical, spiritual, practical, and\npolitical. Hear from me, what is the practical science. Agriculture,\ncommerce and tending of cattle\u2014the knowledge of these three professions,\nO noble Sire, is the practical science. Agriculture is the means of\nsubsistence to the cultivators, buying and selling to the traders, and\ntending of cattle is our subsistence. The practical science has thus\nbeen divided into three branches. The object, that is cultivated by any\none, should be to him, his chief deity\u2014he must worship that, for that is\nhis benefactor. O father, the man who worships another's deity,\nreceiving the fruit from his own, does not obtain a prosperous situation\neither in this world or in the next. Where the land is no longer\ncultivated there are limits assigned, beyond which begins the forest;\nthe forests are bounded by the hills and so far do our limits extend. We\nare not confined within doors or walls, we have neither fields nor\nhomes; we wander about happily wherever we like in our wagons.[258] We\nhave heard that the spirits of these mountains, assuming whatever shapes\nthey like, walk in the woods upon their own precipices. If they are\ndispleased with those who inhabit the forests, then transforming\nthemselves to lions and beasts of prey, they will like the offenders. We\nare thus bound to worship the mountains and sacrifices to cattle. What\nhave we to do with Indra? Cattle and mountains are our gods. Br\u0101hmans\noffer worship with prayer; cultivators of the earth worship their\nlandmarks; but we, who tend our cattle in the forests and mountains,\nshould worship them and our kine. Let prayer and offerings be then made\nto the mountain Govardhana and let us duly kill a victim. Let milk be\ncollected from all stations and let us feed Br\u0101hmans and all others who\nwish to partake of it\u2014no need of any judgment about it. When the\noblations have been presented and the Brahmans have been fed let the\ncow-herds circumambulate the cows decorated with garlands of autumnal\ndowers. If the cow-herds pay attention to these suggestions, they will\nsecure the favour of the mountain of the cattle and also mind\".\n\nWhen Nanda and other cow-herds heard the speech of Krishna, their faces\nwere brilliant with joy and they said that he had spoken well. \"You have\njudged aright, child\" exclaimed they \"we will do exactly as you have\nsaid and offer worship to the mountain\". Accordingly the inhabitants of\nBraja worshipped the mountain presenting to it curds and milk and flesh;\nand they fed hundreds and thousands of Br\u0101hmans and many other guests\nwho came to the ceremony even as Krishna had directed; and when they had\nmade their offerings they circumambulated the cows and the bulls that\ncried as loud as roaring clouds. Upon the summit of Govaradhana Krishna\nstood and said \"I am the mountain\" and partook of the food presented by\nthe cow-herds; whilst in his own form as Krishna, he ascended the hill\nwith other cow-herds and worshipped his other self. Having promised them\nmany blessings the mountain-person of Krishna disappeared, and the\nceremony being finished the cow-herds returned to their homes.\n\nSECTION XI.\n\nPar\u0101\u00e7ara said\u2014Being thus disappointed of offerings in the sacrifice, O\nMaitreya, Sakra, greatly angry, addressed the attendant clouds called\nSamvarttaka saying\u2014\"O ye clouds! hear what I say and do ye speedily\nexecute without any judgment my behests. The foolish cow-herd Nanda and\nhis companions, relying upon the protection of Krishna have withheld the\nusual offerings to us. Now therefore, distress the cattle, with wind and\nrain at my command, that are their subsistance and whence their\noccupation is derived. Ascending my elephant, huge as a mountain summit,\nI will give you assistance in strengthening the tempest\".\n\nParsara said:\u2014O twice-born one, being thus commanded by the\ncelestial-chief, the clouds came down in a fearful storm of rain and\nwind to destroy the cattle. In a moment, the earth the points of the\nhorizon and the sky were all blended into one by the heavy and incessant\nshowers. Being afraid of the lightning's scourge, the clouds filled the\nquarters with their muttering and pouring down uninterrupted torrents.\nThe clouds pouring down waters day and night, the earth was filled with\ndarkness; and above below and on every side the world was filled with\nwater. The cattle, pelted by the storm, shrank cowering into the\nsmallest size or gave up their breath. Some covered their calves with\nflanks and some saw their young ones carried away by the flood.\nTrembling in the wind, the calves cast their piteous looks at their\nmothers or begged, in low moans, as if, the help of Krishna. Beholding\nall Gokula moved with terror and cow-herds and cow-herdesses and cattle\nstricken with consternations, Hari thus thought \"This is the work of\nMahendra, who has been offended for withholding sacrifices from me; it\nis therefore my duty to defend this village of herdsmen. I will uplift\nthis spacious mountain from its snowy base and hold it up as a large\numbrella over the cow-pens\". Having thus made up his mind, Krishna\nimmediately upheld the mountain Govardhana with one hand as if in sport,\nand said to the cow-herds\u2014\"Behold the mountain is on high; enter beneath\nit speedily, and it will shelter you from the storm; here you will be\nsecure and happy in places defended from the wind; enter speedily and\nfear not that the mountain will fall\". Thereupon, all the people with\ntheir cattle, wagons, goods, women, afflicted as they were by rain, went\nto the shelter of the mountain which he held steadily over their heads;\nand Krishna, as he supported the mountain, was contemplated with delight\nand astonishment by the inhabitants of Vraja. As his eyes expanded with\njoy and wonder, the cow-herds and cow-herdesses sang his glories. For\nseven days and nights did the vast clouds, despatched by Indra, pour\ndown showers upon the Gokula of Nanda, to destroy the dwellers, but they\nwere protected by the height of the mountain. And being baffled in his\npurpose, the Indra, the destroyer of Bala, ordered the clouds to cease.\nThe threats of Indra having been fruitless and the sky clear, all the\ninhabitants of Gokula came out from the shelter and went back to their\nrespective habitations. Then Krishna, in the presence of the inhabitants\nof the forests filled with surprise, restored the great mountain\nGovardhana to its original site.\n\nSECTION XII.\n\nPar\u0101\u00e7ara said:\u2014After the inhabitants of Gokula had been saved by the\nupholding of the mountain Govardhana, the chastiser of Paka (Indra)\nbecame desirous of seeing Krishna. Having mounted his huge elephant\nAiravata, that lord of the celestials, the destroyer of enemies, beheld\nthe mighty Krishna on the mount Govardhana, tending cattle, assuming the\nperson of a cow-boy and encircled by the sons of cow-herds, although the\nprotector of the universe. He saw above his head, Garuda, the king of\nbirds, invisible to men, spreading out his wings to shade the head of\nHari. Descending from his elephant and taking him at a distance, Sakra,\nhaving his eyes expanded with delight, said to the Slayer of\nMadhu\u2014\"Hear! hear, O Krishna, why I have come here; why I have come to\nthee; do not think otherwise of it. Thou, O lord, who art the supporter\nof the universe, hast descended upon earth to relieve her of her burden.\nBeing enraged on account of my rites being obstructed, I sent the clouds\nto deluge Gokula and they have done this evil deed. By upholding the\nmountain, thou hast preserved the cattle and really, O hero, I am much\npleased with thy wonderous deed. The object of the celestials is, now, I\nthink, accomplished, for with thy single hand thou hast uplifted this\nchief of mountains. Being commissioned by the cattle, O Krishna, I have\ncome to thee, to honour thee for thou didst save them. At their words, I\nshall install thee as Upendra and as the Indra of the cows thou shalt be\ncalled Govinda\". Saying this, Mahendra took a ewer from his elephant\nAiravata and with the holy water it contained performed the regal\nceremony of sprinkling. And as the ceremony was being performed, the\ncattle deluged the earth with their milk.\n\nHaving thus inaugurated Krishna, Indra, the husband of Sachi, again\naffectionately said\u2014\"I have done this at the request of the cattle;\nhear, I shall speak something else to thee, O noble one, being desirous\nof relieving the earth of her burden. O foremost of men, a portion of\nmine, under the name of Arjuna, has descended upon earth\u2014do thou protect\nhim always. He shall assist thee in relieving the earth of her burden.\nHe should be protected by thee, O Slayer of Madhu, like thy own Self\".\n\nThe Deity said \"I know that in the family of Bharata, thy son has been\nborn by Pritha. I shall protect him as long as I shall live on this\nearth. O Sakra, O Slayer of foes, O lord of the celestials, as long I\nshall be on this earth, no one shall be able to vanquish Arjuna in\nconflict. The highly powerful Asura Kansa and Arishtha Keshi, N\u0101raka and\nothers being slain, there shall take place a terrible conflict, O king\nof the celestials; know that, O thousand-eyed deity, as what will\nrelieve earth of her burden. Do thou go; it behoves thee not to be\nanxious for thy son. No enemy of Arjuna shall grow in power before me.\nFor Arjuna I shall render back Yudhishthira and his brothers to Kunti\nafter the great battle of Kurukshetra\".\n\nPar\u0101\u00e7ara said:\u2014Being thus addressed, the king of the celestials embraced\nJanarddana and having mounted the elephant Airavata again went to the\ncelestial region. Krishna too with the cows and cow-herds came back to\nVraja by the way sanctified by the looks of the females of the\ncow-herds.\n\nSECTION XIII.\n\nPar\u0101\u00e7ara said:\u2014Sakra having departed, the cow-herds, on seeing him\nuplift the mountain Govardhana, said to Krishna of wonderous deeds,\ndelightedly:\u2014\"O thou of mighty arms, thou hast saved us from a great\nfear; by holding up the mountain thou hast protected the cows. Wonderful\nare thy childish sports and insignificant is the condition of a herdsman\nand all thy actions are those of a god. Tell us what is the meanings of\nall this. Kaliya has been vanquished in the water; Pralamba has been\nkilled; Govardhana has been lifted up; our minds are filled with\nsurprise. We can swear by the feet of Hari, O thou of unbounded might,\nthat beholding thy powers we do not consider thee as man. O Kesava, the\nwoman, the children and the old of Vraja are all pleased with thee\u2014even\nall the celestials cannot perform the deeds thou hast done. Thy boyhood\nand thy prowess; thy humiliating birth amongst us, are contradictions\nthat fill us with surprise whenever we think of them. Be thou a god, or\na demon or a Yaksha or a Gandharva, or whatever, we may consider thee,\nwe should respect thee for thou art our friend\".\n\nWhen they had finished, Krishna remained silent for some time as if hurt\nand wounded and then said to them, \"Herdsmen, if you are not ashamed of\nmy relationship, if I have deserved your praise, then what necessity\nhave you to discuss thus concerning me? If you have any love for me, if\nI merit your praise, then consider me as your friend. I am neither a\ngod, nor a Gandharva nor a Yaksha nor a demon\u2014I am born as thy friend\nand you should not think otherwise of me\".\n\nPar\u0101\u00e7ara said Being addressed thus, O great Muni the cow-herds remained\nsilent and went into the woods leaving Krishna apparently displeased.\nBeholding the clear sky with the autumnal moon, and the air perfumed\nwith the fragrance of the wild water-lily in whose buds the clustering\nbees were murmuring their songs, he felt inclined to join with the\nfemales of cow-herds in sport. Thereupon with R\u0101ma he began singing\nsweet low strains in various measures such as the woman loved; and they,\nas soon as they heard the music, left their homes and hastened to meet\nthe Slayer of Madhu. One damsel gently sang an accompaniment to his\nsong, another attentively listened to his music: one called him by the\nname and then shrank in bashfulness: whilst another, more bold and\nprompted by love, pressed close to his side; one, as she came out, saw\nsome of the seniors of her family and dared not venture satisfying\nherself with meditating on Krishna with closed eyes and whole-minded\ndevotion by which immediately all acts of merit were effaced by rapture\nand all sin was expiated by regret at not seeing him: and others again,\nreflecting upon the cause of the world, in the form of the Supreme\nBrahma, obtained, by their sighing, final emancipation. Thus encircled\nby the females of cow-herds Krishna thought the lovely moon-light night\nof autumn suited to the R\u0101sa[259] dance. Many of them so imitated the\ndifferent actions of Krishna that in his absence they wandered through\nVrindavana representing his person. \"I am Krishna\" exclaims one \"behold\nthe beauty of my movements\". \"I am Krishna\" cries another \"Listen to my\nsong\". \"Wait! wicked K\u0101liya, I am Krishna\" cries out another striking\nher arms defiantly. A fourth cries out: \"Herdsmen, fear nothing, be\nsteady, there is no danger of the storm any more for I uplift the\nGovardhana for your protection,\" and a fifth exclaims\u2014\"Now let the\ncattle graze wherever they will, for I have slain Dhenuka\". In this wise\nthe females of the cow-herds imitated the various actions of Krishna,\nand in his absence removed their sorrow by mimicking his sports. One\ndamsel, looking on the earth with the down of her person erect and\nexpanded eyes, exclaims \"See here are the impressions of Krishna's feet\nand as he has gone, he has left those marks of the banner, the\nthunder-bolt and the goad. What fortunate damsel is going with him\ninebriate with her passion as her irregular footmarks prove? Here\nDamodara has called flowers from on high, for we see alone the marks of\nthe tips of his feet. Here a nymph has sat down with him be-decked with\nflowers, fortunate in having propitiated Vishnu in a pristine birth.\nHaving left her in a haughty mood because he had adored her with\nflowers, the son of Nanda has gone by this road; for see, unable to\nfollow him with equal steps his companion has here tripped along upon\nher toes; and that holding his hand, the damsel has passed on is evident\nfrom the uneven and intermingled footsteps. The wicked Krishna merely\ntook her by the hand and then left her. The damsel, being disappointed,\nis returning in faltering steps\u2014for such her foot-marks indicate.\nForsooth he proposed to her that he would come back soon, for here are\nhis own footsteps returning with speed. Here he has entered the thick\nforest but as the rays of the moon do not enter here his footsteps can\nbe traced no farther\". Being hopeless of beholding Krishna, the females\nof the cow-herds came back and arriving at the banks of the Yamuna, they\nbegan to sing his songs. They immediately saw the protector of the three\nworlds, with a smiling countenance, coming speedily towards them, on\nwhich one cried out \"Krishna, Krishna\" being unable to utter any thing\nelse. One liked to contract her forehead with frowns as drinking with\nthe bees of her eyes the lotus of the face of Hari: another, shutting\nher eyes, meditated, in her mind, upon his form as if being engaged in\nan act of devotion. Thereupon coming amongst them M\u0101dhaba conciliated\nsome with soft words some with gentle looks and some he took by the hand\nand the illustrious deity sported with them in the stations of the\ndance, after all the damsels had been propitiated. As each of the\ndamsels attempted to remain in one place close to the side of Krishna,\nthe circle of the dance could not be constructed. Thereupon taking each\nby the hand and when their eyelids were closed by the effects of such\ntouch Hari formed the circle. Then began the dance in accompaniment with\nthe music of their clashing bracelets and songs that celebrated in sweet\nmelody the beauty of the autumnal season. Krishna sang the moon of\nautumn, a mine of gentle rays but the damsels chanted the praise of\nKrishna only. At times, one of them exhausted by the revolving dance,\nthrew her arms, adorned with the tinkling bracelets round the neck of\nthe Slayer of Madhu: another proficient in the art of singing his\npraises embraced him. The drops of perspiration from the arms of Hari\nwere like fertilizing rain which produced a drop of dew upon the temples\nof the damsels of cow-herds. Krishna sang the melody that was suited to\nthe dance. The damsels again and again repeated\u2014\"Bravo, Krishna,\" to his\nsong. When leading, they followed him, when coming back, they met him\nand whether he went forwards or backwards they always followed his\nfootsteps. Whilst sporting thus with the females of the cow-herds, they\nregarded one moment in his absence as a myriad of years. And although\nprohibited in vain by their husbands and brothers, they went out in\nnight to sport with Krishna, the idol of their affection. Thus the deity\nof unbounded prowess, the remover of all imperfections, assumed the\ncharacter of a youth amongst the damsels of Vraja, pervading their\nnatures and that of their lords, by his own essence all diffusive like\nthe wind, for even as in all creatures the elements of ether, fire,\nwater, and air are comprehended, so also is he everywhere present and in\nall.\n\nSECTION XIV.\n\nOne evening whilst Jan\u0101rddana was engaged in R\u0101sa, the demon Aristha,\ndisguised as a bull, came there striking terror into the hearts of all.\nHis appearance was like a cloud saturated with waters\u2014his two horns were\nvery sharp and his two eyes were bright like the sun. As he proceeded,\nhe ploughed up the ground with his hoofs: his tongue was repeatedly\nlicking his lips; his tail was erect; the sinews of his shoulders were\nstrong and between them rose a hump of enormous proportions; his\nhaunches were soiled with ordure and he was a dread to the herds; his\ndewlap hung low and his face was marked with scars from butting against\nthe trees. Terrifying all the kine, and destroying hermits and ascetics\nthat demon, in the guise of a bull, haunts all the forests. Being\ngreatly stricken with fear on beholding that dreadful bull, the\ncow-herds and their females cried out \"Krishna, Krishna\". Krishna then\nshouted and slapped his arms in defiance. When the demon heard the\nnoise, he turned upon his challenger, and fixing his eyes and pointing\nhis horns at the belly of Kesava, he ran furiously upon the youth.\nKrishna did not stir from his place, but smiling in sport and derision,\nawaited the near approach of the bull, when he seized him, as an\nalligator would have done and held him firmly by the horns, whilst he\npressed his sides with his knees. Having thus humiliated his pride and\nheld him captive by his horn, he wrung his throat as if it had been a\npiece of wet cloth; and then tearing off one of the horns, he beat the\ndreadful demon with it until he died vomiting blood from his mouth.\nSeeing him slain the herdsmen glorified Krishna, as the companies of the\ncelestials of old praised Indra, when he triumphed over the Asura\nJambha.\n\nSECTION XV.\n\nAfter these things had happened, Aristha, the bull demon and Dhenuka and\nPralamba had been destroyed, Govardhana had been uplifted, the serpent\nKailya had been vanquished, the two trees had been broken, the female\nfiend Putan\u0101 had been destroyed and the wagon had been overturned,\nN\u0101rada went to Kansa and related to him the whole, beginning with the\ntransference of the child from Devaki to Yosad\u0101. Hearing this from\nN\u0101rada, Kansa was greatly enraged with Vasudeva and remonstrated with\nhim hard, and with all the Yadavas in an assembly of the race. Then\nthinking what was to be done he determined to destroy both Krishna and\nR\u0101ma whilist they were yet young and before they had attained to\nman-hood. Accordingly he made up his mind, to invite them from Vraja\nunder the plea of the solemn rite of the lustration of arms, when he\nwould engage them in a trial of strength with his chief boxers Ch\u0101nura\nand Mushtika, by whom they would undoubtedly be slain. \"I will send\" he\nsaid \"the noble Akrura, the son of Swapalka to Gokula to bring them\nhither. I will order the dreadful Kesin, who frequents the forest of\nVrindavan, to attack him, and he is of unequalled prowess and will, for\ncertain, kill them; or if they come here, my elephant Kuvalayapida shall\ntrample to death these two cow-boy sons of Vasudeva\". Having thus\nplanned to kill R\u0101ma and Jan\u0101rddana, the vicious Kansa sent for the\nheroic Akrura and said to him, \"O master of liberal gifts, hear my\nwords: and out of friendship for me perform my orders. Ascend your\nchariot and go to the house of the milkman Nanda. The two vicious boys,\nportions of Vishnu, have been born there, for the very object of\nbringing about my destruction. On the fourteenth lunation I intend\ncelebrating the rite of the lustration of arms. I wish them to be\nbrought here by you to take part in the games and that the people may\nbehold them engage in a boxing match with my too skilled boxers Ch\u0101nura\nand Mushtika; or by chance, my elephant, driven against them by his\nrider, shall destroy these vicious youngsters\u2014the sons of Vasudeva. When\nthey are out of the way, I shall kill Vasudeva himself, the cow-herds\nand my foolish father Ugrasena and I will get there by the flocks, herds\nand all the properties of the rebelious cow-herds who have ever been\ninimical to me. Save thou, lord of liberality, all the Yadavas have been\nmy enemies and I will find out means for their destruction; and I shall\nthen govern my kingdom with thee without any disturbance. If you regard\nme, do thou go as I direct thee; and thou shalt command the cow-herds to\nbring in speedily their supplies of milk and butter and curds\".\n\nBeing thus advised the illustrious Akrura the immediately undertook to\nsee Krishna and ascending his magnificent chariot he went, out from the\ncity of Mathura.\n\nSECTION XVI.\n\nPar\u0101\u00e7ara said:\u2014Being commissioned by Kansa's emissary, Kesin, elated\nwith the confidence of his prowess, reached Vrindavana, being desirous\nof bringing about the destruction of Krishna. He assailed the cow-herds,\nspurning the ground with his hoofs, scattering the clouds with his mane\nand obstructing the paths of the sun and the moon. Being terrified by\nthe neighings of the demon, assuming the shape of a steed, the cow-herds\nand their females fled to Govinda for shelter exclaiming \"Save us! Save\nus!!\" Hearing their cries, Govinda replied in a voice deep as the\nroaring of the thunder cloud. Srikrishna said: \"Away with the fears of\nKeshin, O cowherds; being born as Gopals, why do you destroy my valour\nand heroism? Why are you afraid of one of such little might whose\nneighings are his only terrors, a galloping and vicious horse who is\nridden by the strength of Daityas? Come on, wretch. I am Krishna and I\nwill knock all thy teeth down thy throat, as the wielder of trident did\nto Pushan\". Thus defying him, Govinda went to fight with Kesin. The\ndemon with his mouth wide open, ran upon Krishna. But Krishna, enlarging\nhis arms, thrust it into his mouth and knocked down the teeth which fell\nfrom his jaws like fragments of white clouds. Still the arm of Krishna\nin the throat of Krishna continued to enlarge, as a disease, neglected\nin the beginning, increasing till the dissolution. The torn lips of the\ndemon vomitted forth foam and blood; his eyes rolled in affliction; his\njoints gave way; he struck the earth with his feet; his body was covered\nwith perspiration and he became incapable of any exertion. Having his\nmouths rent open by the arm of Krishna, that dreadful demon fell down\nlike a tree struck and shattered by lightning, divided into two\nportions. Each of those portions had two legs, half a back, half a tail,\none ear, one eye and one nostril. Krishna stood, unhurt and smiling\nafter the destruction of the demons encircled by the cow-herd, who,\ntogether with their females, were filled with surprise at the death of\nKesin and glorified the lotus-eyed deity. Beholding the destruction of\nKesin, the Br\u0101hmin N\u0101rada, invisible and seated in a cloud, delightedly\nexclaimed\u2014\"Well done, O lord of the universe who has easily destroyed\nKesin, the oppresser of the celestials. I have never heard of such a\ncombat between a man and a horse; being curious to behold it, I have\ncome from heaven. My heart is filled with joy and surprise, O slayer of\nMadhu, on beholding the wonderful works thou hast done in thy descent\nupon earth. O Krishna Indra and other celestials lived in fear of this\nhorse, who tossed his mane and neighed and looked down upon the clouds,\nBecause thou hast slain the impious Kesin thou shalt be celebrated in\nthe world by the name of Kesava. Farewell! I will now go. I shall meet\nthee again, O subduer of Kesin, in two days more, when thou shalt be\nengaged in a conflict with Kansa, When the son of Ugrasena, with his\nfollwers shall have been slain, then, O upholder of the earth earth's\nburden will have been lightened by thee. Many are the battles of the\nkings that have to see, in which thou shalt be renowned; I will now go\naway, O Govinda. Thou hast accomplished a great deed admired by the\ncelestials, I have been much pleased with thee and take my leave\". When\nN\u0101rada had departed, Krishna, who was the cynosure of the eyes of the\ndamsels of Vraja, not the least surprised, went back with the cow-herds\nto Gokula.\n\nSECTION XVII.\n\nPar\u0101\u00e7ara said:\u2014Having issued out of the house of Kansa, Akrur\u0101 being\ndesirous of seeing Krishna, proceeded towards the house of Nanda in a\nswift-coursing car. He thought within himself. \"There is none more\nfortunate than I, for I shall behold the countenance of a portion of the\nholder of discus. To-day my life has borne fruit, my night is followed\nby the dawn of day, for I shall behold the countenance of Vishnu\nresembling full-blown lotuses. Blessed are my eyes and blessed are my\nwords, for on beholding Vishnu a conversation shall take place between\nhim and me. I shall behold the countenance of Vishnu having lotus eyes,\nwhich, when seen only in imagination, removes all sins. I shall behold\nto-day the mouth of Vishnu\u2014the glory of glories, whence proceeded the\nVedas and all their divisions. I shall behold the lord of the universe\nby whom the world is sustained, who is worshipped as the best Purusha\nand as the male of sacrifice in sacrificial rites. I shall behold\nKeseva, who is without beginning or end, by worshipping whom with a\nhundred sacrifices, Indra obtained the sovereignty over the celestials.\nThat Hari, whose nature is unknown to Brahm\u0101, Indra, Rudra, the Aswins,\nthe Vasus, the Adityas and Maruts, will this day touch my body. He, who\nis the soul of all omniscient, is identical with everything,\nomnipresent, permanent, undecaying, all-pervading, shall converse with\nme. He, the unborn, who has preserved the world in diverse forms of a\nfish, a tortoise, a boar, a horse, a lion, will this day talk with me.\nThe lord of the universe, who assumes shapes at will, has taken upon him\nthe condition of humanity to satisfy some object of his heart. The\nendless, who holds the earth upon his crest and who has descended upon\nearth for its protection, will this day call me by my name. Glory to\nthat being, whose deceptive adoption of father, son, brother, friend,\nmother, and relative, the world is unable to comprehend. Salutation unto\nhim, who is identical with true knowledge, who is inscrutable and\nthrough whom, when seated in his heart the ascetic gets over the worldly\nignorance and illusion, I bow to him, who, by the performers of holy\nrites, is denominated Yajnapurusha (the male of a sacrifice), V\u0101sudeva,\nby the devotees and Vishnu by the adepts in Ved\u0101nta philosophy. May he,\nwho comprises in himself, cause and effect and the world itself, be\npleased with me, through his truth, for I always confide in that unborn\nand eternal Hari, by meditating on whom man becomes the repository of\nall auspicious things\".\n\nPar\u0101\u00e7ara said:\u2014Thus meditating upon Vishnu, Akrura, having his mind\nanimated by devout faith, reached Gokula a little before sun-set; and\nthere he beheld Krishna amongst the cattle, dark as the leaf of the\nfull-blown lotus; his eyes of the same colour and his breast adorned\nwith Srivatsa mark; long-armed, broad-chested; having a high nose, a\ngraceful countenance with smiles; treading firmly on the ground with\nfeet whose nails were tinted red; dressed in yellow raiments and\nbe-decked with a garland of forest flowers; having a creeper just\ncollected in his hands, and a chaplet of white lotus-flowers on his\nhead. Akrura also saw there Balabhadra, white as a jasmine, a swan or\nthe moon dressed in a blue dress; having large and mighty arms and a\ncountenance as radiant as a blue lotus, like the Kail\u0101sa mountain\nadorned with a wreath of clouds.\n\nWhen Akrura, beheld these two young men, his countenance expanded with\njoy and the down of his body stood erect with delight. And he\nthought\u2014\"This is the supreme happiness and repository; this the double\nmanifestation of the divine V\u0101sudeva; blessed are my eyes for I have\nseen the protector of the universe and my bodily form shall yield fruit,\nwhen by the favour of the deity it shall come in contact with his\nperson. Shall that assumer of infinite forms place his hand on my back\nby the touch of whose fingers alone all sins are dispelled and\nimperishable, felicity is secured. And by this hand holding the fierce\nirresistible discus blazing with all the flames of fire, lightning, and\nthe sun, were slain the Daitya chiefs, and the collyrium from the eyes\nof their females was washed. Into this hand Bali poured water and\nobtained enjoyments in the region under the earth and immortality and\ndominion over the celestials for a whole Manwantara without danger from\nany enemy. Although I am not sinful, perhaps he will despise me for my\nconnection with the vicious Kansa. If so, cursed is my birth who is\ncounted amongst the wicked. What is there unknown to him who resides in\nthe hearts of all men, who is ever existent, freed from imperfection,\nthe aggregate of the quality of purity and at one with true knowledge?\nWith a heart animated with devout faith I approach the lord of lords,\nthe descended portion of that excellent Purusha, Vishnu, who his without\nbeginning, middle or end\".\n\nSECTION XVIII.\n\nPar\u0101\u00e7ara said Thus meditating, Akrura, born in the race of the Yadus,\nbowed his hand down to the feet of Hari saying\u2014\"I am Akrura\". And\nKrishna placed his hand upon him, which was marked with the flag, the\nthunder-bolt, the lotus, and drew him towards him and affectionately\nembraced him.\n\nBeing thus honored by him, Balar\u0101ma and Kesava, delighted, entered with\nhim their own habitation. Having entered into conversation with them and\nbeen fed, he related to them everything duly, how their father\nAnakadundhubi, the princess Devaki and even his own father had been\ninsulted by the wicked demon Kansa and for what purpose he had been\ndespatched. Having heard all from him the illustrious slayer of Kesin\nsaid\u2014\"O thou of liberal gift, I know all thou hast said; O great one, I\nshall devise proper measures for this\u2014do not think otherwise of this;\nconsider Kansa as already slain. R\u0101ma and I will go to Mathura tomorrow\nalong with you. The elders of the cow-herds shall accompany us carrying\nsufficient offerings. Rest here tonight and drive all thy anxiety.\nWithin three nights I will destroy Kansa and all his followers\".\n\nHaving thus commanded the cow-herds, Akrura with Kesava and R\u0101ma retired\nto rest and slept soundly in the house of Nanda. The next morning was\nclear and the young men prepared to proceed to Mathura with Akrura. The\nfemales of the cow-herds, on seeing them about to depart, were much\nafflicted. They wept bitterly\u2014their bracelets were loose upon their\narms\u2014and they thus thought within themselves\u2014\"If Govinda goes to\nMathura, how will he come back to Gokula? His ears will be pleased by\nthe sweet and finished conversation of the damsels of the city. And\nbeing used to the language of the graceful females of Mathura he will\nnever again like the rustic expressions of the Gopees. Hari, the pride\nof our village is taken away and a fatal blow is laid upon us by\ninexorable destiny.\n\n\"The women of the city have sweet smiles, graceful language, beautiful\nair, elegant gait and significant glances. Hari is of rustic breeding,\nand, captivated by their fascinations, what likelihood is there of his\nreturning to the society of any one amongst us? Kevasa, who has mounted\nthe car to go to Mathura, has been deceived by the cruel, vile, and\ndesperate Akrura. Does not the unfeeling traitor know the affection that\nwe all here feel for our Hari, the joy of our eyes, that he is taking\nhim away? Unkind that he is, Govinda is departing from us, along with\nR\u0101ma: haste! let us stop him! Why talk of telling our seniors that we\ncannot bear his loss? What can they do for us, we are consumed by the\nfires of separation? The Gopas, with Nanda at their head, are themselves\npreparing to depart; no one makes any attempt to detain Govinda. Bright\nis the morning that succeeds to this night for the women of Mathura, for\nthe bees of their eyes will feed upon the lotus face of Achyuta. Happy\nare they who may go hence without impediment, and behold, enraptured,\nKrishna on his journey. A great festival will delight today the eyes of\nthe inhabitants of Mathura when they will behold the person of Govinda.\nWhat pleasurable dream was seen by the happy damsels of the city that\ntheir graceful eyes shall behold unobstructed the countenance of\nKrishna! Alas! the eyes of the females of cow-herds have been deprived\nof their vision by the relentless Brahm\u0101, after he had shown them this\ngreat treasure. Hari departing with his love for us decayed, the\nbracelets from our arms slip. The cruel-hearted Akrura urges on the\nsteeds; who does not feel pity for females like us who are bewailing?\nAlas! behold the dust of Krishna's chariot-wheels! and now he is\ndistanced from us by that for even that dust is no longer to be seen\".\nThus lamented by the damsels, Kesava and R\u0101ma left the hamlet of Vraja.\nTravelling in a car drawn by quick-coursing steeds they reached, at\nnoon, the banks of the Yamuna when Akrura requested them to halt a\nlittle whilst he performed the usual daily ceremonial in the river. They\nhaving agreed to this, the high-minded Akrura bathed in the water and\nrinsed his mouth and then entering the stream he stood meditating upon\nthe Supreme Being. He beheld, in his meditation, Balabhadra, having a\nthousand-hooded heads, a garland of jasmine flowers, having large-red\neyes resembling lotus petals, surrounded by Vasuki, Rambba and other\nmighty serpents, praised by Gandharvas, decorated with garlands of wild\nflowers, clad in dark-coloured raiment, crowned with a chaplet of\nlotuses, adorned with brilliant ear-rings, drunk and standing at the\nbottom of the river in the water. He saw on his lap Vishnu, having four\narms, and holding conch, discus, and mace, having the complexion of\ncloud, coppery and expansive eyes, excellent ear-rings and an elegant\nform, clad in yellow clothes, adorned with many coloured flowers and\nappearing like a cloud adorned with streams of lightnings and the bow of\nIndra; his breast was marked with celestial sign, four arms were adorned\nwith keyuras and head with a brilliant crown: he was attended by\nSanandana and other holy sages, who, fixing their eyes upon the tips of\ntheir noses, were absorbed in profound meditation.\n\nUnderstanding them as Krishna and Balar\u0101ma, Akrura was struck with\namazement; and he thought how they could so quickly have got there from\nthe chariot. He desired to ask them of this, but Janarddana deprived him\nof the faculty of speech at that moment. Having come out of the waters\nhe then came to the chariot and saw there, like before, R\u0101ma and Krishna\nstationed in their human forms. And having entered the stream again he\nsaw those two forms praised by Gandharvas, great ascetics, Siddhas and\ngreat serpents. Apprehending then their real nature he eulogized the\neternal deity gifted with discriminative knowledge.\n\nAkrura said:\u2014\"Salutation to thee, who art uniform and manifold, all\npervading, Supreme spirit, of inconceivable glory and who art simple\nexistence. Salutation to thee, O inscrutable, who art truth and the\nessence of oblations. Salutation to thee, O Lord, whose nature is\nunknown, who art beyond primeval matter, who existest in five forms,\nidentical with the elements, with the faculties, with matter, with the\nliving soul and with the Supreme spirit. Be propitiated with me, O soul\nof the universe, essence of all things, perishable or eternal, whether\naddressed by the name Brahm\u0101, Vishnu, Siva or like. I adore thee, O God,\nwhose nature is indestructible, whose purposes cannot be deciphered,\nwhose name even is unknown; for the attributes of kind or appellation\nare not applicable to thee, who art that, the supreme Brahman, eternal,\nunchangeable, uncreated. But as our objects can not be accomplished but\nthrough some specific from, thou art termed by us Krishna, Achyuta,\nAnanta or Vishnu. Thou, unborn divinity, art all the objects of these\nimpersonation; thou art the gods and all other beings; thou art the\nwhole world, thou art all. Soul of the universe, thou art free from\nchange and there is nothing except thee in all this existence. Thou art\nBrahm\u0101, Pasupati, Aryaman, Dh\u0101tri and Vidh\u0101tri! Thou art Indra, air,\nfire, the regent of the waters, the god of wealth and the judge of the\ndead; and thou, although but one, presidest over the world with various\nenergies directed to various purposes. Thou, identical with the solar\nray, createst the universe: all elementary substance is composed of thy\nqualities; and thy supreme form is denoted by the imperishable term Sat.\nI bow to him who is identical with true knowledge and who is and is not\nperceptible. Salutation to him the lord Vasudeva, to Sankarsana, to\nPradyumna and to Aniruddha\".\n\nSECTION XIX.\n\nPar\u0101\u00e7ara said:\u2014Having thus praised Vishnu, standing in the stream that\ndescendant of the Yadu race worshipped the lord of all with flowers,\nincense and all other beautiful articles. Having withdrawn his mind from\nevery thing else and devoted it to Vishnu, he engaged, for some time, in\nthe meditation, \"I am Brahman\" and then desisted from his abstraction.\nThen considering himself as blessed, the high-minded Akrura got up from\nthe waters of the Yamuna and came to the chariot. Like before, he again\nsaw stationed on the car R\u0101ma and Krishna. Seeing Akrura thus amazed,\nKrishna said\u2014\"Forsooth, O Akrura, your eyes are expanded with surprise.\nMethinks you have seen something wonderful in the waters of the Yamuna\".\n\nAkruka said:\u2014\"O Achyuta, the wonder I saw in the waters, I behold here,\nbefore me in a bodily shape; I am united with thee, Krishna, the marvel\nI have seen and whose wonderous form is the universe. No more of this,\nlet us go to Mathura, O Slayer of Madhu\u2014I am afraid of Kansa. Oh! fie on\nthem who eat the bread of another\". Saying this he urged on the quick\nsteeds and they arrived after sunset, at Mathura, When they came in\nsight of the city, Akrura said to Krishna and R\u0101ma \"You must now go on\nfoot, whilst I proceed alone in the car; and you must not go to the\nhouse of Vasudeva for the elder has been banished by Kansa on your\naccount\".\n\nPar\u0101\u00e7ara said:\u2014Having said this Akrura alone entered the city of\nMathura, R\u0101ma and Krishna proceeded thereto following the public road.\nAll the females and males of Mathura espied the two brothers with\ndelight. And they went along sportively looking like two young\nelephants. As they roamed about, they saw a washerman colouring clothes\nand, with smiling countenances, they went and wanted of him some of his\nfine linen. He was a washerman of Kansa and was made insolent by his\nmaster's favour, so he remonstrated hard with R\u0101ma and Kesava. Thereupon\nKrishna, in rage, struck down the head of that vicious-souled\n(washerman) on earth. Having thus killed him and taken yellow and blue\nraiment Krishna and R\u0101ma, delightedly came to a flower-seller's shop.\nSeeing them, having expansive eyes, the flower-seller was astonished and\nthought, O Maitreya, who could they be or whence could they have come.\nBeholding two youths so lovely, dressed in yellow and blue garments, he\ntook them to be divinities descended upon earth. Being asked for some\nflowers, by them, having mouths budding like lotuses he placed his hands\nupon the ground and touched it with his head, saying\u2014\"My lords have\nshown me great kindness, by coming to my house, fortunate that I am; I\nwill pay them homage\". Having said this, the flower-seller, with a\nsmiling face, gave them whatever choice flowers they selected, to gain\ntheir favour. Prostrating himself again and again before them, he\npresented them again and again with flowers beautiful, fragrant and\nfresh. Being much pleased with him, Krishna gave him the\nblessing\u2014\"Fortune, O good friend, who depends on me, shall never forsake\nthee. Thou shalt never lose strength or wealth and thy family shall\nnever be extinct. Enjoying many things, thou shalt, in the end,\nremembering me, attain to the region of the celestials. O good friend,\nthy mind shall always be in virtue and those, who shall be born in thy\nrace, shall be long-lived. O great one, as long as the sun shall exist,\nnone, in thy race, shall be disturbed with famine or other troubles\".\n\nPar\u0101\u00e7ara said:\u2014Having said this and been worshipped by the\nflower-seller, O foremost of Munis, Krishna in the company of Balar\u0101ma,\nissued out of his house.\n\nSECTION XX.\n\nWhile thus going along the high road, Krishna saw a young girl, who was\ncrooked, carrying a pot of unguent. Krishna addressed her in sweet words\nand said\u2014\"For whom are you carrying that unguent? Tell me, lovely\nmaiden, tell me truly\". Being thus addressed by him through affection,\nKubja being attracted by his affection and well disposed towards Hari,\nreplied to him also mirthfully:\u2014\"Do you not know, my lord, that my name\nis Tribakra, I am the servant of Kansa and appointed to prepare his\nperfumes. Kansa does not like perfumes prepared by any other female and\nfor this he loves me greatly and shows me favour\". Krishna said:\u2014\"O thou\nhaving a lovely countenance, give us sufficient unguent used by the\nking, to rub upon our bodies\". \"Take it,\" Kubja said and she gave them\nas much of the unguent as was required for their persons and they rubbed\nit on various parts of their bodies and faces, till they looked like two\nclouds, one white and one black, decorated by the many-tinted bow of\nIndra. Then Krishna skilled in the curative art, took hold of her under\nthe chin, with the thumb and two fingers and lifted up her head, whilst\nwith his feet he pressed down her feet and in this way he made her\nstraight. Being thus rendered straight, she became the most beautiful of\ndamsels. Then filled with affection, she took Govinda by the garment and\nsaid \"Come to my house\". Hari, smiling, replied\u2014\"I shall come to your\nhouse sometime after\". Having thus dismissed her and cast his looks\ntowards R\u0101ma, he laughed aloud.\n\nDressed then in blue and yellow raiment and annointed with fragrant\nunguents and adorned with beautiful garlands, Kesava and R\u0101ma went to\nthe hall of arms. They then inquired of the warder which excellent bow\nthey would take. Being informed, Krishna at once took up a bow and bent\nit; then drawing it with violence he snapped it in two and all Mathura\nresounded with the noise made by its fracture. Abused by the guards for\nbreaking the bow, Krishna and R\u0101ma retorted and defied them and left the\nhall.\n\nWhen Kansa came to know that Akrura had returned and Krishna had snapped\nthe bow, he then said to Ch\u0101nura and Mushtika:\u2014\"Two cow-herd boys have\narrived\u2014You must kill them both before me in a trial of strength, for\nthey always try to kill me. When you two, gifted with great strength,\nshall destroy these two cow-herd boys\u2014I shall give you whatever you will\ndesire. These two boys are my enemies; by means, whether foul or fair,\nyou must kill them both. They killed, the kingdom shall be ours in\ncommon\". Having thus commanded the two wrestlers, he sent for his\nelephant-driver and said to him loudly:\u2014\"You must place my great\nelephant Kuvalay\u0101pida who is as huge as a cloud charged with rain, near\nthe gate of the arena and drive him upon the two boys when they shall\nattempt to enter\". Having given these orders, he ascertained that the\nplatforms were all ready and waited for the rising sun, not conscious of\nhis impending death.\n\nIn the morning the citizens assembled on the platforms set apart for\nthem, and the princes with the ministers and courtiers occupied the\nroyal seats. Kansa made all those sit in front who were judges of the\ngames whilst he himself sat apart, close by, upon a lofty throne.\nSeparate platforms were also set up for the ladies of the palace and\nthey sat there. Nanda and cow-herds had places set apart for them at the\nend of which sat Akrura and Vasudeva. Amongst the wives of the citizens\nwas Devaki, mourning for her son, whose lovely countenance she desired\nto see even in the hour of destruction. Thereafter the bugles were\nsounded and Ch\u0101nura sprang forth and Mushtika clapped his arms defiantly\nand people cried aloud \"Alas\". Covered with the temporal juice and blood\nof the elephant, whom they had killed when driven against them by the\ndriver, Balabhadra and Janarddana confidently entered the arena, like\ntwo lions amidst a herd of deer, with proud looks towards all. There\narose exclamations of pity and expressions of surprise from all the\narena and people said \"This is Krishna! This is Balabhadra!! This is\nthat Krishna by whom the she-demon Putan\u0101 was killed. This is that\nKrishna by whom the wagon was upset. This is that Krishna who uprooted\nthe two trees. This is that Krishna\u2014the boy who danced upon the hooded\nfangs of the serpent K\u0101liya and who for seven days upheld the mountain\nGovardhana. Behold, this is that Krishna, who easily destroyed the\ndemons Aristha, Dhenuka and Kesin. This is that Achyuta. There is his\nelder brother Balabhadra, before him, having long arms. He is young,\nsportively affording delight to the minds and eyes of the damsels. It\nhas been foretold by the wise, skilled in the sense of Pur\u0101nas that he\nshall, as a cow-herd, exalt the depressed Yadu race. This is a portion\nof the all-existing, all-generating Vishnu descended upon earth, who\nwill assuredly lighten her load\". The citizens having thus described\nR\u0101ma and Krishna, Devaki's heart was filled with compassion and milk\noozed out of her breast out of affection. And on beholding the faces of\nhis son, Vasudeva forgot his infirmities and felt himself young again.\nThe women of the palace, and the females of the city beheld Krishna with\neyes wide open. \"Look friends\" said they to their companions \"Look at\nthe face of Krishna; his eyes are reddened by his conflict with the\nelephant and the drops of perspiration stand upon his cheek outweighing\na full-blown lotus in autumn studded with glittering dew. Make your\nbirth blessed and the faculty of vision fruitful, by beholding the\nbreast of the boy, the seat of splendour and marked with the mystic sign\nSribatsa; and see his arms menacing destruction to the enemies. Do you\nnot see Balabhadra coming with him, clad in a blue raiment, having his\ncountenance fair as the jasmine, as the moon and as the fibres of the\nlotus stem? See, how he gently smiles at the gestures of Mushtika and\nCh\u0101nura as they spring up. And see Hari is advancing to meet Ch\u0101nura. Is\nthere no elder present here who will judge rightly? How can the delicate\nform of Hari, just in his youth, match the huge and adamantine form of\nthe great demon Ch\u0101nura? Two youths of delicate and beautiful forms are\non the one side and the athletic fiends headed by Ch\u0101nura on the other.\nIs this fair? This is a great sin in the umpires to allow a contest\nbetween boys and strong men\".\n\nPar\u0101\u00e7ara said:\u2014The women of the city having thus conversed with one\nanother, Hari tightened his girdle and danced in the ring shaking the\nground on which he trod. Balabhadra too, slapping his arms defiantly,\ndanced\u2014and wonder it is that the earth was not riven asunder by his\ntrodding. The highly powerful Krishna engaged with Ch\u0101nura and the demon\nMushtika, well-versed in wrestling, began to fight with Balabhadra.\nMutually entwining and pushing and pulling and beating each other with\nfists, arms and elbows and pressing each other with their knees,\ninterlacing their arms, kicking with their feet, pressing with their\nwhole weight upon another, fought Hari and Ch\u0101nura. And at the time of\nthis national festival, dreadful was the encounter, though without\nweapons, displaying strength and heroism. And as long as the contest\ncontinued, Ch\u0101nura was gradually losing something of his original vigour\nand the wreath upon his head trembled from his fury and distress, whilst\nthe world-comprehending Krishna wrestled with him but sportively. Seeing\nCh\u0101nura losing and Krishna gaining strength\u2014Kansa, worked up with ire,\nordered the music to cease. And as soon as music was stopped by Kansa\ncountless celestial bugles were sounded in the welkin. And the\ncelestials, greatly delighted and invisible, said \"Krishna be thou\ncrowned with success; Kesava, do thou slay that demon Ch\u0101nura\".\nThereupon sporting for a long time with Ch\u0101nura, Krishna, the slayer of\nMadhu, at last lifted him up and whirled him with the intention of\nslaying him. Having whirled Ch\u0101nura round a hundred times until his\nbreath was expended in the sky, he dashed his body on the ground. As\nsoon as it fell it was sundered into a hundred pieces and the earth was\nstrewn with a hundred pools of gory mire. Whilst this happened, the\npowerful Baladeva was engaged likewise with the demon bruiser Mushtika.\nStriking him on the head with his fists and on the breast with his\nknees, he stretched him on the ground, and pummelled him there till he\nwas dead. Again, Krishna encountered the royal bruiser Tomalaka, and\nfelled him to the earth with a blow of his left hand. When the other\nathletes saw Ch\u0101nura, Mushtika, and Tomalaka killed, they fled from the\nfield; and Krishna and Sankarshana danced victorious on the arena,\ndragging along with them by force the cowherds of their own age. Kansa,\nhis eyes reddening with wrath, called aloud to the surrounding people,\n\"Drive those two cow-boys out of the assembly; seize the villain Nanda,\nand secure him with chains of iron; put Vasudeva to death with tortures\nintolerable to his years; and lay hands upon the cattle, and whatever\nelse belongs to those cowherds who are the associates of Krishna\".\n\nUpon hearing these orders, the destroyer of Madhu laughed at Kansa, and\nspringing up to the place where he was seated, laid hold of him by the\nhair of his head, and struck his tiara to the ground: then casting him\ndown upon the earth, Govinda threw himself upon him. Crushed by the\nweight of the upholder of the universe, the son of Ugrasena, Kansa the\nking, gave up the ghost. Krishna then dragged the dead body, by the hair\nof the head, into the centre of the arena, and a deep furrow was made by\nthe vast and heavy carcass of Kansa, when it was dragged along the\nground by Krishna, as if a torrent of water had run through it. Seeing\nKansa thus treated, his brother Sum\u0101lin came to his succour; but he was\nencountered, and easily killed, by Balabhadra. Then arose a general cry\nof grief from the surrounding circle, as they beheld the king of Mathura\nthus slain, and treated with such contumely, by Krishna. Krishna,\naccompanied by Balabhadra, embraced the feet of Vasudeva and of Devaki;\nbut Vasudeva raised him up; and he and Devaki recalling to recollection\nwhat he had said to them at his birth, they bowed to Jan\u0101rddana, and the\nformer thus addressed him: \"Have compassion upon mortals, O god,\nbenefactor and lord of deities: it is by thy favour to us two, that thou\nhast become the (present) upholder of the world. That for the punishment\nof the rebellious, thou hast descended upon earth in my house, having\nbeen propitiated by my prayers, sanctifies our race. Thou art the heart\nof all creatures; thou abidest in all creatures, and all that has been,\nor will be, proceeds from thee, O universal spirit! Thou, Achyuta, who\ncomprehendest all the gods, art eternally worshipped with sacrifices:\nthou art sacrifice itself, and the offerer of sacrifices. The affection\nthat inspires my heart and the heart of Devaki towards thee as if thou\nwast our child, is indeed but error, and a great delusion. How shall the\ntongue of a mortal such as I am call the creator of all things who is\nwithout beginning or end, son? It is reasonable, that the lord of the\nworld from whom the world proceeds should be born of me, except through\nillusion? How should he, in whom all mobile and immobile beings exist,\nbe conceived in the womb and born of a mortal being? Have pity on me,\ntherefore, O Supreme lord, and being incarnate do thou protect the\nuniverse. O god, thou art not my son: thou comprisest the whole universe\nfrom Brahm\u0101 to a tree. Therefore, O great soul, why dost thou beguile\nme? Blinded by illusion I considered thee, as my son and hence I was\nafraid of Kansa. And therefore I did carry thee to Gokula where thou\nhast grown up; but I no longer consider thee as mine own son. Thou\nVishnu the supreme lord of all, whose actions Rudra, the Maruts, the\nAswins, Indra and the celestials cannot equal although they behold them;\nthou, who hast descended amongst us for the behoof of the universe, art\nrecognized, and delusion is no more\".\n\nSECTION XXI.\n\nPar\u0101\u00e7ara said:\u2014Beholding Devaki and Vasudeva obtain true discriminative\nknowledge on seeing his wonderful feat, Krishna, being anxious to\nbeguile them and other descendants of Yadu race, spread again the\nillusions of Vishnu. Thereupon he said to his parents\u2014\"O father, O\nmother, my elder brother Baladeva was all along anxious to behold you.\nIt is out of fear of Kansa he could not do so. So long the pious do not\nserve their parents that portion of their life is spent in vain. O\nfather, blessed is the birth of those men who serve their spiritual\npreceptors, celestials, Br\u0101hmanas and their parents. Thou shouldst\ntherefore forgive us, O father, for the violations committed. For up to\nthis time we were greatly distressed and under the influence of another\non account of the prowess and strength of Kansa\". Saying this Krishna\nbowed unto his parents and other elderly members of the Yadu race and\nduly honoured the citizens. Thereupon Kansa's mothers and wives being\nstricken with grief and sorrow, began to lament encircling Kansa lying\ndead on the ground. Hari then expressed his regret for what had\nhappened, and with eyes saturated with tears he consoled them. The\nslayer of Madhu then released Ugrasena from prison and placed him on the\nthrone rendered vacant by the death of his son. Being installed on the\nthrone the Yadava-chief performed the funeral rites of Kansa and of the\nrest of the slain. When the ceremony was finished and Ugrasena had taken\nhis royal seat, Krishna addressed him and said:\u2014\"O Supreme lord, order\nme freely what else to be done. By the curse of Yayati, our race cannot\ngovern\u2014but having me as your servant you may order even the celestials.\nHow should kings disobey them?\"\n\nPar\u0101\u00e7ara said:\u2014Having said this, Kesava, assuming human shape summoned\nmentally the deity of the wind, who immediately came there, and said to\nhim\u2014\"Proceed, V\u0101yu, to Indra and tell him to lay aside his pomp, and\nresign to Ugrasena his splendid hall Sudharman: tell him that Krishna\ncommands him to send the royal hall, the unrivalled gem of princely\ncourts, for the assemblage of the race of Y\u0101du\". Accordingly V\u0101yu went\nand delivered the message to the husband of Sachi, who immediately gave\nup to him the hall Sudharman, and V\u0101yu conveyed it to the Y\u0101davas, the\nchiefs of whom thenceforth possessed this celestial court, emblazoned\nwith jewels, and defended by the arms of Govinda. The two excellent Yadu\nyouths, versed in all knowledge, and possessed of all wisdom, then\nsubmitted to instruction, as the disciples of teachers. Accordingly they\nrepaired to S\u0101ndipani\u2014who, though born in K\u0101si, resided at Avanti\u2014to\nstudy the science of arms, and, becoming his pupils, were obedient and\nattentive to their master, exhibiting an example to all men of the\nobservance of instituted rules. In the course of sixty-four days they\nhad gone through the elements of military science, with the treatises on\nthe use of arms, and directions for the mystic incantations, which\nsecure the aid of supernatural weapons. S\u0101ndipani, astonished at such\nproficiency, and knowing that it exceeded human faculties, imagined that\nthe sun and the moon had become his scholars. When they had acquired all\nthat he could teach, they said to him, \"Now say what present shall be\ngiven to you, as the preceptor's fee\". The prudent S\u0101ndipani, perceiving\nthat they were endowed with more than mortal powers, requested them to\ngive him his dead son, drowned in the sea of Prabh\u0101sa. Taking up their\narms, they marched against the ocean; but the all-comprehending sea said\nto them, \"I have not killed the son of S\u0101ndipani; a demon named\nPanchajana, who lives in the form of a conch shell, seized the boy; he\nis still under my waters\". On hearing this, Krishna plunged into the\nsea; and having slain the vile Panchajana, he took the conch shell,\nwhich was formed of his bones (and bore it as his horn), the sound of\nwhich fills the demon hosts with dismay, animates the vigour of the\ngods, and annihilates unrighteousness. The heroes also recovered the boy\nfrom the pains of death, and restored him in his former person to his\nfather. R\u0101ma and Jan\u0101rddana then returned to Mathura, which was well\npresided over by Ugrasena, and abounded in a happy population both of\nmen and women.\n\nSECTION XXII.\n\nPar\u0101\u00e7ara said:\u2014The mighty Kansa had married the two daughters of\nJar\u0101sandha, one named Asti, the other Pr\u0101pti. Jar\u0101sandha was king of\nMagadha, and a very powerful prince, who, when he heard that Krishna had\nkilled his son-in-law, was much incensed, and, collecting a large force,\nmarched against Mathura, determined to put the Y\u0101davas and Krishna to\nthe sword. Accordingly he invested the city with three and twenty\nnumerous divisions of his forces. R\u0101ma and Jan\u0101rddana sallied from the\ntown with a slender, but resolute force, and fought bravely with the\narmies of Magadha. The two youthful leaders prudently resolved to have\nrecourse to their ancient weapons, and accordingly the bow of Hari, with\ntwo quivers filled with exhaustless arrows and the mace called\nKaumodaki, and the ploughshare of Balabhadra, as well as the club\nSaunanda, descended at a wish from heaven. Armed with these weapons,\nthey speedily discomfited the king of Magadha and his hosts, and\nre-entered the city in triumph.\n\nAlthough the wicked king of Magadha, Jar\u0101sandha, was defeated, yet\nKrishna knew that whilst he escaped alive he was not subdued; and in\nfact, he soon returned with a mighty force, and was again forced by R\u0101ma\nand Krishna to fly. Eighteen times did the haughty prince of Magadha\nrenew his attack upon the Y\u0101davas, headed by Krishna; and was as often\ndefeated and put to the rout by them, with very inferior numbers. That\nthe Y\u0101davas were not overpowered by their foes, was owing to the present\nmight of the portion of the discus-armed Vishnu. It was the pastime of\nthe lord of the universe, in his capacity of man, to launch various\nweapons against his enemies; for what effort of power to annihilate his\nfoes could be necessary to him, whose fiat creates and destroys the\nworld? But as subjecting himself to human customs, he formed alliances\nwith the brave, and engaged in hostilities with the base. He had\nrecourse to the four devices of policy, or negotiation, presents, sowing\ndissension, and chastisement; and sometimes even betook himself to\nflight. Thus imitating the conduct of human beings, the lord of the\nworld pursued at will his sports.\n\nSECTION XXIII.\n\nPar\u0101\u00e7ara said:\u2014Sy\u0101la having called Gargya, the Br\u0101hmana, whilst at the\ncow-pens, impotent, in an assembly of the Y\u0101davas, they all laughed; at\nwhich he was highly offended, and repaired to the shores of the western\nsea, where he engaged in arduous penance to obtain a son, who should be\na terror to the tribe of Yadu. Propitiating Mah\u0101deva, and living upon\niron sand for twelve years, the deity at last was pleased with him, and\ngave him the desired boon. The king of the Yadanas, who was childless,\nbecame the friend of G\u0101rgya; and the latter begot a son by his wife, who\nwas as black as a bee, and thence called K\u0101layavana. The Yavana king\nhaving placed his son, whose breast was as hard as the point of the\nthunderbolt, upon the throne, retired to the woods. Inflated with the\nconceit of his prowess K\u0101layavana demanded of N\u0101rada who were the most\nmighty heroes on earth. To which the sage answered. \"The Y\u0101davas\".\nAccordingly K\u0101layavana assembled many myriads of Mlechhas and\nbarbarians, with a vast armament of elephants, cavalry, chariots, and\nfoot, advanced impatiently against Mathura and the Y\u0101davas; wearying\nevery day the animal that carried him, but insensible of fatigue\nhimself.\n\nWhen Krishna knew of his approach, he reflected that if the Y\u0101davas\nencountered the Yavana, they would be so much weakened by the conflict,\nthat they would then be overcome by the king of Magadha; that their\nforce was much reduced by the war with Magadha, whilst that of\nK\u0101layavana was unbroken; and that the enemy might, therefore, be\nvictorious. Thus the Y\u0101davas were exposed to a double danger. He\nresolved therefore to construct a citadel for the Yadu tribe, that\nshould not be easily taken; one that even women might defend, and in\nwhich therefore the heroes of the house of Vrishni should be secure; one\nin which the male combatants of the Y\u0101davas should dread no peril,\nthough he himself should be drunk or careless, asleep or abroad. Thus\nreflecting, Krishna solicited a space of twelve furlongs from the ocean,\nand there he built the city of Dw\u0101rak\u0101, defended by high ramparts, and\nbeautified with gardens and reservoirs of water, crowded with houses and\nbuildings, and splendid as the capital of Indra, Amar\u0101vati. Thither\nJan\u0101rddana conducted the inhabitants of Mathura, and then awaited at\nthat city the approach of K\u0101layavana.\n\nWhen the hostile army encamped round Mathura, Krishna, unarmed, went\nforth, and beheld the Yavana king. K\u0101lyavana, the strong-armed,\nrecognising V\u0101sudeva, pursued him; him whom the thoughts of perfect\nascetics cannot overtake. Thus pursued, Krishna entered a large cavern\nwhere Muchukunda, the king of men, was asleep. The rash Yavana entering\nthe cave and beholding a man lying asleep there, concluded it must be\nKrishna, and kicked him; at which Muchukunda awoke, casting on him an\nangry glance, the Yavana was instantly consumed, and reduced to ashes.\nFor, in a battle between the gods and demons, Muchukunda had formerly\ncontributed to the defeat of the latter; and being overcome with sleep,\nhe solicited of the gods as a boon that he should enjoy a long repose.\n\"Sleep long and soundly,\" said the gods; \"whoever disturbs you shall be\ninstantly burnt to ashes by fire emanating from your body\".\n\nHaving burnt up the iniquitous Yavana, and beholding the foe of Madhu,\nMuchukunda asked him who he was. \"I am born,\" he replied, \"in the lunar\nrace, in the tribe of Yadu, and am the son of Vasudeva\". Muchukunda,\nrecollecting the prophecy of old Garga, fell down before the lord of\nall, Hari, saying. \"Thou art known, supreme lord, to be a portion of\nVishnu; for it was said of old by Garga, that at the end of the\ntwenty-eighth Dw\u0101para age, Hari would be born in the family of Yadu.\nThou art he, without doubt, the benefactor of mankind for thy glory I am\nunable to endure. Thy words are of deeper tone than the muttering of the\nrain cloud; and earth sinks down beneath the pressure of thy feet. As in\nthe battle between the gods and demons, the Asuras were unable to\nsustain my lustre, so even am I incapable of bearing thy radiance. Thou\nalone art the refuge of every living being who has lighted on the world.\nDo thou, who art the alleviator of all distress, show favour upon me,\nand remove from me all that is evil. Thou art the oceans, the mountains,\nthe rivers, the forests; thou art earth, sky, air, water, and fire; thou\nart mind, intelligence, the unevolved principle, vital airs, the lord,\nlife\u2014the soul; all that is beyond the soul; the all-pervading; exempt\nfrom the vicissitudes of birth; devoid of sensible properties, sound and\nthe like: undecaying, illimitable, imperishable, subject neither to\nincrease nor diminution; thou art that which is Brahm\u0101, without\nbeginning or end. From thee the immortals, the progenitors, the Yakshas,\nGandharvas, and Kinnaras, the Siddhas, the nymphs of heaven, men,\nanimals, birds, deers, reptiles, and all the vegetable world, proceed;\nand all that has been, or will be, or is now movable or fixed. All that\nis amorphous or has form, all that is subtile, gross, salable, or\nmovable, thou art, O creator of the world; and beside thee there is not\nanything. O lord, I have been whirled round in the circle of worldly\nexistence for ever, and have suffered the three classes of affliction,\nand there is no rest whatever. I have mistaken pains for pleasures,\nsultry vapours for a pool of water; and their enjoyment has yielded me\nnothing but sorrow. The earth, dominion, forces, treasures, friends,\nchildren, wife, dependants, all the objects of sense, have I possessed\nimagining them to be sources of happiness; but I found that in their\nchangeable nature, O lord, they were nothing but vexation. The gods\nthemselves though high in heaven, were in need of my alliance. Where\nthen is everlasting repose? Who, without adoring thee, who art the\norigin of all worlds, shall attain, O supreme deity, that rest which\nendures for ever? Beguiled by thy delusions, and ignorant of thy nature,\nmen, after suffering the various penalties of birth, death, and\ninfirmity, behold the countenance of the king of ghosts, and suffer in\nhell dreadful tortures, the reward of their own deeds. Addicted to\nsensual objects through thy delusions, I revolve in the whirlpool of\nselfishness and pride; and hence I come to thee, as my final refuge who\nart the lord deserving of all homage, than whom there is no other\nasylum; my mind afflicted with repentance for my trust in the world, and\ndesiring the fullness of felicity, emancipation from all existence\".\n\nSECTION XXIV.\n\nThus praised by the wise Muchukunda, the sovereign of all things, the\neternal lord, Hari, said to him, \"Go to whatever celestial regions you\nwish, lord of men, possessed of might irresistible, honoured by my\nfavour. When you have fully enjoyed all heavenly pleasures, you shall be\nborn in a distinguished family, retaining the recollection of your\nformer births; and you shall finally obtain emancipation\". Having heard\nthis promise, and prostrated himself before Achyuta, the lord of the\nworld, Muchukunda, went forth from the cave and beholding men of\ndiminutive stature, now first knew that the Kali age had arrived. The\nking therefore departed to Gandham\u0101ddana, the shrine of Naran\u0101r\u0101yana, to\nperform penance.\n\nKrishna having by this stratagem destroyed his enemy returned to Mathura\nand took captive his army, rich in horses, elephants and cars, which he\nconducted to Dw\u0101rak\u0101, and delivered to Ugrasena, and the Yadu race was\nrelieved from all fear of invasion. Baladeva, when hostilities had\nentirely ceased, being desirous of seeing his kinsmen, went to Nanda's\ncow-pens, and there again conversed with the herdsmen and their females,\nwith affection and respect. By some, the elders, he was embraced;\nothers, the juniors, he embraced; and with those of his own age, male or\nfemale, he talked and laughed. The cowherds made many kind speeches to\nHalayudha; but some of the Gopis spoke to him with the affectation of\nanger, or with feelings of jealousy, as they inquired after the loves of\nKrishna with the women of Mathura. \"Is all well with the fickle and\ninconstant Krishna?\" said they; \"Does the volatile swain, the friend of\nan instant amuse the women of the city by laughing at our rustic efforts\n(to please him)? Does he ever think of us, singing in chorus to his\nsons? Will come here once again to see his mother? But But why talk of\nthese things? It is a different tale to tell for him without us, and for\nus without him. Father, mother, brother, husband, kin, what have we not\nabandoned for him; but he is a monument of ingratitude. Yet tell us,\ndoes not Krishna talk of coming here? Falsehood is never, O Krishna, to\nbe uttered by thee. Verily this is D\u0101modara, this is Govinda, who has\ngiven up his heart to the damsels of the city, who has no longer any\nregard for us, but looks upon us with disdain\". So saying, the Gopis,\nwhose minds were fixed on Krishna, addressed R\u0101ma in his place, calling\nhim D\u0101modara and Govinda, and laughed and were merry; and R\u0101ma consoled\nthem by communicating to them agreeable, modest, affectionate, and\ngentle messages from Krishna. With the cow-herds he talked mirthfully,\nas he had been wont to do, and rambled along with them over the lands of\nVraja.\n\nSECTION XXV.\n\nWhilst the mighty Sesha, the upholder of the globe, was thus engaged in\nwandering amidst the forests with the herdsmen, in the disguise of a\nmortal\u2014having rendered great services to earth, and still considering\nwhat more was to be achieved\u2014Varuna, in order to provide for his\nrecreation, said his wife V\u0101runi (the goddess of wine), \"Thou, Madir\u0101,\nart ever acceptable to the powerful Ananta; go therefore, auspicious and\nkind goddess, and promote his enjoyments\". Obeying these commands,\nV\u0101runi went and established herself in the hollow of a Kadamba bee in\nthe woods of Vrind\u0101vana. Baladeva, roaming about, came there, and\nsmelling the pleasant fragrance of liquor, resumed his ancient passion\nfor strong drink. The holder of the ploughshare observing the vinous\ndrops distilling from the Kadamba tree, was much delighted, and gathered\nand quaffed them along with the herdsmen and the Gopis, whilst those who\nwere skilful with voice and lute celebrated him in their songs. Being\ninebriated with the wine, and the drops of perspiration standing like\npearls upon his limbs, he called out, not knowing what he said, \"Come\nhither, Yamun\u0101 river, I want to bathe\". The river, disregarding the\nwords of a drunken man came not at his bidding: on which R\u0101ma in a rage\ntook up his ploughshare, which he plunged into her bank, and dragged her\nto him, calling out, \"Will you not come, you jade, will you not come?\nNow go where you please (if you can)\". Thus saying, he compelled the\ndark river to quit its ordinary course, and follow him whithersoever he\nwandered through the wood. Assuming a mortal figure, the Yamun\u0101, with\ndistracted looks, approached Balabhadra, and entreated him to pardon\nher, and let her go: but he replied, \"I will drag you with my\nploughshare in a thousand directions, since you condemn my prowess and\nstrength\". At last, however, appeased by her reiterated prayers, he let\nher go, after she had watered all the country. When he had bathed, the\ngoddess of beauty, Lakshmi, came and gave him a beautiful lotus to place\nin one ear, and an ear-ring for the other; a fresh necklace of lotus\nflowers, sent by Varuna; and garments of a dark blue colour, as costly\nas the wealth of the ocean: and thus decorated with a lotus in one ear,\na ring in the other, dressed in blue garments, and wearing a garland,\nBalar\u0101ma appeared united with loveliness. Thus decorated, R\u0101ma sported\ntwo months in Vraja, and then returned to Dw\u0101rak\u0101, where he married\nRevati, the daughter of king Raivata, by whom he had two sons, Nish\u0101tha\nand Ulmuka.\n\nSECTION XXVI.\n\nBhishmaka was king of Vidarbha, residing at Kundina. He had a son named\nRukmin, and a beautiful daughter termed Rukmini. Krishna fell in love\nwith the latter, and solicited her in marriage: but her brother who\nhated Krishna, would not assent to the espousals. At the suggestion of\nJar\u0101sandha, and with the concurrence of his son, the powerful sovereign\nBhishmaka affianced Rukmini to Sisup\u0101la. In order to celebrate the\nnuptials, Jar\u0101sandha and other princes, the friends of Sisup\u0101la,\nassembled in the capital of Vidharba; and Krishna, attended by\nBalabhadra and many other Y\u0101davas, also went to Kundina to witness the\nwedding. When there, Hari contrived on the eve of the nuptials, to carry\noff the princess, leaving R\u0101ma and his kinsmen to sustain the weight of\nhis enemies. Paundraka, the illustrious Dantavakra, Viduratha, Sisup\u0101la,\nJar\u0101sandha, Salya, and other kings, indignant at the insult, exerted\nthemselves to kill Krishna, but were repelled by Balar\u0101ma and the\nY\u0101davas. Rukmin, vowing that he would never enter Kundina again until he\nhad slain Kesava in fight, pursued and overtook him. In the combat that\nensued, Krishna destroyed with his discus, as if in sport the host of\nRukmin, with all its horses, and elephants, and foot, and chariots, and\noverthrew him, and hurled him on the ground; and would have put him to\ndeath, but was withheld by the entreaties of Rukmini. \"He is my only\nbrother,\" she exclaimed, \"and must not be slain by thee; restrain your\nwrath, O divine Lord, and give me my brother in charity\".\n\nThus addressed by her, Krishna, whom no acts affect, spared Rukmin; and\nhe (in pursuance of his vow) founded the city Bhojakata, and ever\nafterwards dwelt therein. After the defeat of Rukmin, Krishna married\nRukmini in due form, having first made her his own by the R\u0101kshasa\nritual. She bore him the gallant Pradyumna, a portion of the deity of\nlove. The demon Sambara carried him off, but he slew the demon.\n\nSECTION XXVII.\n\nMaitreya saidr\u2014How, Muni, happened it that the hero Pradyumna was\ncarried away by Sambara? And in what manner was the mighty Sambara\nkilled by Pradyumna?\n\nPar\u0101\u00e7ara said:\u2014When Pradyumna was but six days old, he was stolen from\nthe lying-in chamber by Sambara, terrible as death; for the demon\nforeknew that Pradyumna, if he lived, would be his destroyer. Taking\naway the boy, Sambara cast him into the ocean, swarming with monsters,\ninto whirlpool of roaring waves, the haunt of the huge creatures of the\ndeep. A large fish swallowed the child, but he died not, and was born\nanew from its belly: for that fish, and others, was caught by the\nfishermen, and delivered by them to the great Asura Sambara. His wife\nM\u0101y\u0101devi, the mistress of the household, lorded over the cooks. And she\nespied, when the fish was cut open, a beautiful child looking like a new\nshoot of tree of love. When struck with curiosity she was asking \"Who is\nthis child? How has it come into the belly of the fish?\" N\u0101rada came and\nsaid to her:\u2014\"This is the son of Krishna who creates and destroys the\nuniverse. He was stolen away from the nursery room by Samvara. He was\ndevoured by the fish when thrown into the ocean; now he has come under\nthy control; do thou, O beautiful damsel, tenderly rear this jewel of\nmankind\".\n\nPar\u0101\u00e7ara said:\u2014Thus addressed by N\u0101rada, she took charge of the child\nand brought it up from boyhood being attracted by the beauty of his\nperson. O great saint, when the boy attained to youth, M\u0101y\u0101vati, moving\nlike a she-elephant, began to cherish desire for him. And fixing her\nmind and eyes upon the high-minded Pradyumna, M\u0101y\u0101vati, blinded with\nlust, gave unto him all her magic powers, Beholding that lotus-eyed\ndamsel thus passionately attached unto him, Krishna's son said to\nher:\u2014\"Why dost thou indulge in feelings which do not become a mother?\"\nShe said to him:\u2014\"Thou art not my son; thou art the son of the\nillustrious Vishnu; K\u0101la Samvara stole thee and threw thee into the\nocean; thou wast swallowed by a fish but rescued by me from its belly\ncut open. O lord thy loving mother is still weeping for thee\".\n\nPar\u0101\u00e7ara said;\u2014Hearing those words Pradyumna invited Samvara for battle.\nAnd worked up with ire that highly powerful one fought with him. In the\nbattle the son of M\u0101dhava killed the entire host of Samvara. Having\nseven times baffled the delusions and mastered them in the eighth he\ndestroyed that demon Samvara. And having got into the welkin with her he\nproceeded to his father's house. And beholding him descend into the\ninner apartment with M\u0101y\u0101vati, Krishna's wives considered him as Krishna\nhimself. The highly beautiful Rukmini with her eyes full of tears\nlovingly said:\u2014\"Blessed is the woman who has got such a son in the bloom\nof youth. Had he been alive my own son Pradyumna would have been his\nage. Who is the fortunate mother adorned by thee? From the affection I\nfeel for thee and from thy appearance I think thou art assuredly the son\nof Hari\".\n\nPar\u0101\u00e7ara said:\u2014At this time Krishna arrived there with N\u0101rada; and the\nlatter delightedly said to Rukmini. \"This is thy own son who has come\nhere after slaying Sambara, by whom he was carried away when a child\nfrom the lying-in chamber. This is the pious M\u0101y\u0101vati, his spouse and\nnot the wife of Samvara. Hear the reason; when Manmatha had perished,\nthe goddess of beauty, being desirous of effecting his revival,\nfascinated Samvara by the charms of her delusive form. And she, having\neyes rolling with inebriation, exhibited herself to him in various\nillusory enjoyments. This thy son is the incarnation of Kama and this\nhis spouse is the goddess Rati. Do not doubt the least that she is your\ndaughter-in-law\".\n\nThereupon Rukmini and Keshava were worked up with delight and the whole\ncity resounded with the exclamations of praise. And beholding Rukmini\nregain a son who bad been long lost all the people of Dw\u0101rak\u0101 were\nsurprised.\n\nSECTION XXVIII.\n\nPar\u0101\u00e7ara said:\u2014Rukmini bore Krishna these other sons Charudeshna,\nSudeshna, Charudeha, Sushena, Charugupta, Bhadracharu, Charuvinda,\nSucharu and the very powerful Charu; also one daughter Charumati.\nKrishna had seven other beautiful wives:-K\u0101lindi, Mitravrind\u0101, the\nvirtuous N\u0101gnajiti, the queen J\u0101mbavati; Rohini, of beautiful form; the\namiable and excellent daughter of the king of Madra, M\u0101dr\u00ed; Satyabh\u0101m\u0101,\nthe daughter of Satrujit; and Lakshman\u0101, of lovely smiles. Besides\nthese, he had sixteen thousand other wives. The highly powerful\nPradyumna took the beautiful daughter of Rukmin at her public choice of\na husband and she too accepted Hari's son. Of her was born a highly\npowerful son Aniruddha, fierce in fight on account of prowess and the\nsubduer of enemies. Keshava demanded in marriage the grand daughter of\nRukmin and though the latter was inimical to Krishna he gave him his\ngrand daughter. On the occasion of his nuptials R\u0101ma and other Y\u0101davas\naccompanied Krishna to Bhojakata, the city of Rukmin. After the wedding\nhad been finished several of the kings headed by him of Kalinga said to\nRukmin \"Although the wielder of plough-share is ignorant of dice he has\ngot a great passion for it; why may we not fight with him and beat him\nin play?\"\n\nPar\u0101\u00e7ara said:\u2014The powerful Rukmin replied to the kings, saying \"so be\nit\" and he engaged Balar\u0101ma at a game of dice in the palace. Balar\u0101ma\nlost to Rukmin a thousand gold coins; he betted a second time and lost\nanother thousand to Rukmin. And the third time he staked ten thousand\nNiskshas and this time also won Rukmin the foremost of those expert of\ngambling, At this time the king of Kalinga laughed aloud and the weak\nand vain Rukmin groaned and said:\u2014\"By me this Baladava, ignorant of\ngambling, has been defeated; and blinded by a vain passion for play he\nthink that he understands dice\". Beholding the king of Kalinga laugh\naloud and hearing the contemptuous words of Rukmin the wielder of\nplough-share was worked up with ire and increased his stake to ten\nmillions of Niskshas Rukmi accepted the challenge and threw dice.\n\nThis time Baladeva won and cried aloud. \"This stake is mine\". Rukmin\ncried loudly and said that he was the winner. \"Tell no lies Bala,\" cited\nhe. \"It is true that the stake is yours, but I did not agree to it;\nalthough this be won by you, yet still I am the winner\".\n\nThereupon a deep voice was heard in the welkin increasing the more the\nire of the high-minded Baladeva, saying:\u2014\"Baladeva has justly won the\nwhole amount; Rukmin speaks lies; although he did not accept the pledge\nin words he did so by his acts\". Thus inflamed and having his eyes\nreddened with rage, Balar\u0101ma got up and struck Rukmin with the board on\nwhich the game was played and slew him. And holding the trembling king\nof Kalinga, Bala forcibly knocked out the teeth which he had shown when\nhe laughed. And uprooting a huge golden column he, enraged, killed\ntherewith all those princes who had assisted his adversaries. Thereupon,\nO twice-born one, Bala being enraged, the whole circle cried out with\nfear and fled on all sides from his terror. When the slayer of Madhu\nheard that Rukmin had been slain by Bala he could not speak anything,\nbeing afraid of Rukmin on one hand and Bala on the other. Thereupon\ntaking with him the newly wedded Aniruddha and the Yadu tribe he\nreturned to Dw\u0101rak\u0101.\n\nSECTION XXIX.\n\nPar\u0101\u00e7ara said:\u2014Thereupon Sakra, the lord of the three worlds, came\nmounted on his infuriated elephant Air\u0101vata to visit Sauri at Dw\u0101rak\u0101.\nHaving entered Dw\u0101rak\u0101 and been welcomed by Hari he communicated unto\nhim the actions of the demon Naraka. (He said) \"O slayer of Madhu, by\nthee, the lord of the deities, although situated in mortal condition,\nall afflictions have been soothed; thou hast slain Arishta, Dhenuka,\nCh\u0101nura, Mushtika, Kesin,\u2014all the demons who were slaying the ascetics.\nKansa, Kavalayapida and child-destroying Putan\u0101, as well as other\noppressors of the world have all been slain by thee. The three worlds\nbeing protected by thy valour and wisdom, the deities, obtaining the\nshare of sacrifices undertaken by the devout, enjoy satisfaction. Hear,\nO Jan\u0101rddana, for why I have come to thee and try to remedy it. O slayer\nof enemies, residing in the city of Pragyotish, the demon Naraka, son of\nBhumi, has been inflicting the creatures. Carrying off the maidens of\nthe celestials, saints, demons and kings he shuts them up in his own\npalace. He has carried away the umbrella of Varuna, always producing\nwater, the jewel mountain crest of Mandara, and the nectar-dropping\near-rings of my mother Aditi; and he now demands my elephant Air\u0101vat. O\nGovinda, I have thus related unto thee the oppressions of the demon\nNaraka\u2014do thou now consider what thou shouldst do in this\". Having heard\nthis, the illustrious son of Devaki gently smiled and taking V\u0101sava by\nthe hand rose up from the excellent seat. Thereupon the lord thinking of\nthe eater of serpents Garuda, he immediately appeared there. And having\nfirst placed Satyabh\u0101m\u0101 on his back he ascended and flew to the city of\nPragyotish. Having ascended the elephant Airivat, Indra, the lord of the\ncelestials, set out for his city in the sight of the inhabitants of\nDw\u0101rak\u0101.\n\nO foremost of twice-born ones, the four sides of the city Pragyotish to\nthe extent of a yojana were environed by nooses made by the demon Mura,\nwhose edges were as sharp as razors. But throwing his discus Sudarshana\namongst them Hari sundered them into pieces. Thereupon Mura rose up but\nKrishna killed him and burnt his seven thousand sons like so many moths\nwith the flame of the edge of his discus. Having slain Mura, Hayagriva,\nand Panchajana the wise Hari soon reached the city of Pragyotish. There\nensued a dreadful conflict with Naraka's troops in which Govinda slew\nthousands of demons. And the annihilator of the demon tribe cut in two\nwith his discus Bhumi's son Naraka who came there showering arrows and\nweapons upon the celestials. The demon Naraka being slain, Earth, taking\nthe two ear-rings of Aditi, approached the lord of the world and said \"O\nlord, when I was upheld by thee in the shape of a boar, then this my son\nwas engendered by thy contact. Thou didst confer this son upon me and\nthou hast slain him now. Do thou now take this pair of ear-rings and\nprotect his progeny. Thou, O lord, whose aspect is ever pleasing, hast\nincarnated on this sphere a portion of thyself to lighten my burden.\nThou art the eternal creator, preserver and destroyer of the universe,\nthe origin of all the worlds and identical with the universe; how can we\nworthily chant thy glories? Thou art the pervader and that which is\npervaded, the act, the agent and the effect\u2014thou art the soul of all\ncreatures and how can we sufficiently chant thy glories? Thou art the\ngreat soul\u2014the sentient and living soul of all beings and\nimperishable\u2014there is no praise worthy of thee\u2014how can we chant thy\nglories? Have pity, O universal soul and forgive the iniquities which\nNaraka has committed. Verily it is for his purification that he hath\nbeen killed by thee\".\n\nPar\u0101\u00e7ara said Having replied to the Earth saying \"so be it\" the lord,\nwho is the substance of all creatures, took various jewels from Naraka's\nabode. Having entered the female apartment the highly powerful Krishna\nsaw sixteen thousand and one hundred damsels. He also found in the\npalace sixteen thousand huge elephants each having four tusks,\ntwenty-one lakhs of horses of K\u0101mboja and other excellent breeds. All\nthose Govinda sent to Dw\u0101rak\u0101 in charge of the servants of Naraka.\nThereupon he placed Varuna's umbrella and the golden mountain on\nGaruda's back, And having ascended with Satyabh\u0101m\u0101 he repaired to the\ncity of celestials to restore to Aditi her ear-rings.\n\nSECTION XXX.\n\nCarrying the umbrella of Varuna, the jewel mountain and Hrishikesh with\nhis spouse on his back, Garuda went along lightly and sportively. When\nHari arrived at the gate of Swarga he blew his conch on which the\ncelestials came forward to meet him bearing respectful offerings. Having\nreceived the homage of the celestials he proceeded to the palace of the\nmother of gods whose turrets resembled the white clouds and found Aditi\nthere. Thereupon having bowed unto her along with the king of celestials\nhe conferred the pair of ear-rings upon her and related unto her the\ndestruction of the demon Naraka. Well-pleased, Aditi, the mother of Gods\nwith her thoughts wholly devoted unto Hari, the protector of the\nuniverse, began to chant his glories:\u2014\"Salutation unto thee, O thou\nhaving lotus eyes, who removest all fear of the devotees, who art\neternal, the soul of all creatures, the creator of all and identical\nwith all. Thou art at one with the three qualities and the creator of\nmind, intellect and senses. Thou art beyond the three qualities, exempt\nfrom contraries, pure, residing in the hearts of all; void of colour,\nextension and every transient modification and uninfluenced by the\nchanges of birth and death and sleep and waking. Thou art evening, night\nand day, earth, sky, air, water and fire, mind, intellect and\nindividuality. Thou art the agent of creation, preservation and\ndestruction and the lord over the agent\u2014thou appearest in various forms\nwhich are Brahm\u0101, Vishnu and Siva\u2014and thou art the master of all these\nthy forms. Thou art Gods, Yakshas, Daityas, R\u0101kshasas, Sidhas, Pannagas,\nKushmandas, Pis\u0101chas, Gandharvas, men, animals, deer, elephants,\nreptiles, trees, shrubs, creepers, climbers, and grasses\u2014all things,\nlarge, middling, and small, immense or minute; thou art all bodies\nwhatsoever composed of aggregated atoms. Those who are ignorant of thy\ntrue nature cannot understand thy illusion\u2014the fools (only) follow the\nillusion and think 'this is mine'. O Lord, thy illusion is the mother of\nthe world\u2014and the notions 'I am, this is mine' are but delusions. O\nLord, those men, who attentive to their duties, worship thee, obtain\nsalvation after traversing these illusions. Brahm\u0101 and all the\ncelestials, men and animals are alike enshrouded by the thick darkness\nof delusion in the abyss of the illusions of Vishnu. This is also thy\ndelusion, O lord, that men having worshipped thee seek the gratification\nof desires and their own preservation. That people having worshipped\nthee desire for the total annihilation of themselves is but the outcome\nof thy delusion. That I have worshipped thee for son and the destruction\nof the enemies and not for salvation is also the result of thy\nfascination. It is the fruit of the iniquitous acts of the impious (to\npray for vain things to one who is able to give better things) like\nasking for a rag to cover nakedness from the tree that confers whatever\nis solicited from it. Be propitious with me, O thou imperishable, who\nhast deceived the whole universe with thy delusion. O lord of creatures,\ndo thou remove this ignorance of mine\u2014the notion that I am wise;\nsalutation unto thee, the holder of discus; salutation unto thee the\nwielder of bow; salutation unto thee, the holder of a club; salutation\nunto thee, the holder of a conch. O god, I do perceive thy perceptible\nform\u2014but cannot perceive thy real form; do thou therefore be propitious\nwith me\".\n\nPar\u0101\u00e7ara said:\u2014The mother of gods, having thus chanted the glories of\nVishnu, he smiling said:\u2014\"Thou art our mother, O goddess, be thou\npropitious and confer upon me a boon\".\n\nAditi said:\u2014\"So be it, ever as thou wilt; O foremost of men, as long as\nshalt thou dwell in the land of mortals thou shalt be invincible by\ncelestials and demons\". Thereupon Satyabh\u0101m\u0101, along with Sachi, bowed\nunto Aditi again and again and said, \"Be thou pleased\". Whereto Aditi\nreplied saying:\u2014\"Fair-browed dame, by my favour thou shalt never\nexperience decrepitude or loss of beauty; thou shalt be of a blameless\nperson and asylum of all graces\".\n\nPar\u0101\u00e7ara said:\u2014Being commanded by Aditi, the lord of the celestials duly\nhonored Jan\u0101rddana. Thereupon Krishna, accompanied by Satyabh\u0101m\u0101 beheld\nNandana and other pleasant gardens of the celestials. There Kesava, the\nlord of the universe and the slayer of Kesi, saw P\u0101rij\u0101ta, the favourite\nof Sachi, having golden bark, young sprouting leaves of a copper colour\nand bearing numerous fragrant clusters of flowers, and which was\nproduced when the ocean was churned for ambrosia. Beholding that tree, O\nforemost of twice-born ones, Satyabh\u0101m\u0101 said to Govinda. \"Why should not\nthis celestial tree be taken to Dw\u0101rak\u0101. If what you always say is true\nthat I am really dear to you then take this tree from here for the\ngardens of my dwelling. O Krishna, you always say 'O Satya, neither\nRukmini nor J\u0101mbavati is beloved unto me like thee,' if this is true and\nnot mere flattery then let this P\u0101rij\u0101ta be the ornament of my dwelling.\nWearing the flowers of this tree in the braids of my hair I wish to\nappear graceful amidst my fellow queens\".\n\nPar\u0101\u00e7ara said:\u2014Thus requested by Satyabh\u0101m\u0101 Hari, smiled and taking the\nP\u0101rij\u0101ta plant placed it upon Garuda.\n\nThe guards said: \"O Govinda, this tree belongs to Sachi, the queen of\nthe king of celestials; it is not becoming for thee to remove it. When\nthe ocean was churned by the celestials this tree was produced for the\npurpose of providing Sachi with flowery ornaments; thou shalt not go\nwith it uncatched. This is the property of one whose countenance the\nking of the celestials delights to look; it is out of ignorance that\nthou dost attempt to take it\u2014taking this no one shall be suffered to\ndepart in peace. Forsooth shall the celestial chief punish this\naudacity; and when he shall take up his thunderbolt all the deities\nshall follow him. O thou imperishable, it is not proper for thee, to\nenter into conflict with all the divinities. The wise never undertake a\nwork that terminates fatally\". The guards having said this Satyabh\u0101m\u0101\nwas greatly worked up with ire and said: \"How does this P\u0101rij\u0101ta belong\nto Sachi? Who is Sakra, the lord of the celestials? If this had been\nproduced when the ocean was churned by the celestials then all have\nequal right over it\u2014why shall V\u0101sava alone possess it? O ye warders of\nthe garden, ambrosia, the moon and Lakshmi are the common properties of\nall; so is this P\u0101rij\u0101ta tree. If Sachi has taken possession of it\nforcibly by the valour of her husband, do ye go and communicate unto her\nthat Satyabh\u0101m\u0101 is taking it away and let not Sachi forgive her. Do ye\nsoon go to her and according to my instructions tell her that Satyabh\u0101m\u0101\nhas given vent to these proud words. 'If thou art dear unto thy husband,\nif he is under thine control then let him take back the P\u0101rij\u0101ta tree\nwhich my husband is taking away. I know thy husband Sakra is the master\nof the three worlds. Still being a mortal I take away this Panjata\ntree.'\"\n\nPar\u0101\u00e7ara said:\u2014Being thus accosted, the warders went to Sachi and\ncommunicated unto her everything duly. And Sachi excited the lord of the\nthree worlds. Thereupon accompanied by the army of the celestials,\nIndra, issued out to fight with Hari, in defence of the P\u0101rij\u0101ta tree.\nThe celestials were armed with clubs, swords, maces and darts and Indra\nwielded the thunderbolt. As soon as Govinda beheld the king of the\ncelestials proceeding against him mounted on his elephant attended by\nthe immortals he blew his shell so that all regions were filled with the\nsound thereof and he smilingly showered myriads of shafts upon his\nassailants. When the celestials saw that all the directions and\natmosphere were overspread with arrows they also in return hurled\nnumberless missiles. But all these, the slayer of Madhu, and the lord of\nthe three worlds, sundered easily into a thousand pieces with his\nshafts. Garuda, the devourer of serpents, laid hold of the noose of the\nking of seas and tore it to pieces with his beak as if it had been a\nlittle snake. Devaki's son hurled his mace at the club of Yama and cast\nit broken upon the ground; he sundered in pieces the litter of the lord\nof riches with his discus; his eye-looks overclouded the radiance of the\nsun; he cut Agni into a hundred parts with his shafts and scattered the\nVasus through the realms of the space; he sundered with his discus the\npoints of the tridents of the Rudras and cast themselves upon the earth;\nand with the arrows shot from his bow he scattered the Sadhyas, Viswas,\nMaruts and Gandharvas through the sky, like fleeces of cotton from the\npods of the Simal tree. Garuda also diligently plied his beak and wings\nand bit and bruised and scratched the celestials who opposed his lord.\nLike unto two heavy clouds showering raindrops the king of the\ncelestials and the slayer of Madhu overpowered each other with\nnumberless arrows. Garuda fought with Airavata in that conflict and\nJan\u0101rddana engaged with his discus with all the celestials. When all\nother weapons had been sundered into pieces Indra stood armed with his\nthunderbolt and Krishna with the discus Sudarshana. Beholding them thus\nready for fight all the inhabitants of the three worlds, cried aloud\n\"Alas! Alas!\" In vain did Indra hurl his bolt for Hari caught and\narrested it. He however, did not hurl his discus, but only called out to\nIndra to stay. Beholding Indra disarmed and his elephant disabled by\nGaruda and the deity about to fly away Satyabh\u0101m\u0101 said to him:\u2014\"O king\nof three worlds, it becomes not the husband of Sachi to run away. She\nwill approach you adorned with P\u0101rij\u0101ta garlands. What shalt thou do\nwith the kingdom of heaven when no longer thou dost behold Sachi\napproach thee, like before, embellished with P\u0101rij\u0101ta garlands? Fly not\nO Sakra; you must suffer shame, take the P\u0101rijat\u0101; let the celestials be\nno longer annoyed. Worked up with the pride of her husband Sachi has not\nwelcomed me to her dwelling with her respectful presents. O king of the\ncelestials, I am a woman and therefore of light purpose and am anxious\nof my husband's fame; for this I have instituted this fight with thee. I\ndo not require the P\u0101rijat\u0101 any more. Why shall we steal another's\nproperty? What female is not inflated with the pride of her husband? But\nshe is proud of her beauty\".\n\nPar\u0101\u00e7ara said:\u2014Thus addressed by her the king of the celestials turned\nback and said:\u2014\"O wrathful dame, thou shouldst not afflict thy friend\nwith further reproaches. I am not ashamed of being defeated by him who\nis the author of the creation, preservation and destruction of the\nworld, who is the substance of all things, and in whom the universe\nexists, without beginning or middle, and from whom and by whom at one\nwith all things, it proceeds and will cease to be. O goddess, what\ndisgrace it is to any one, to be vanquished by him who is the agent of\ncreation, preservation and destruction? His form, though infinitely\nsubtle, is the parent of all worlds and is known to those only by whom\nall that may be known is known; who is capable of defeating the unborn,\nunconstituted, eternal lord, who has, of his own accord, descended for\nthe behoof of the world?\"\n\nSECTION XXXI.\n\nThus chanted by the king of the celestials, Kesava smiled and replied\ngravely saying:\u2014\"Thou art, O Indra, the king of the celestials: we are\nmere mortals, O king of the universe. Thou must therefore forgive me,\nfor the offence I have committed. Let this P\u0101rijat\u0101 tree be taken to its\nproper place. I remove it to satisfy Satya's desire. Take back also this\nthy thunderbolt which thou didst hurl at me; for this is your proper\nweapon\u2014O slayer of thy enemies\". Whereto Indra replied, saying:\u2014\"O lord,\nthou dost beguile us in calling thyself mortal. We are endowed with\nsubtlety of discernment and therefore know thee as gifted with six\nqualities. Whoever thou mayst be, O slayer of thine enemies, thou art\nengaged in the active preservation of earth and thou removest the thorns\nimplanted in her bosom. O Krishna, do thou take this P\u0101rijat\u0101 tree to\nthe city of Dw\u0101rak\u0101 and when thou shalt renounce this land of mortals it\nshall no longer remain on earth\".\n\nPar\u0101\u00e7ara said:\u2014Having agreed to the proposal of the king of the\ncelestials Hari returned to earth eulogised by attendant sages, saints\nand quiristers of heaven.\n\nWhen Krishna arrived over the city of Dw\u0101rak\u0101 he blew his conch and\ndelighted the inhabitants with the sound. Thereupon alighting from\nGaruda he proceeded with Satyabh\u0101m\u0101 to her garden, and there planted the\ngreat P\u0101rij\u0101ta tree the smell of which extended over the earth for three\nfurlongs and an approach to which enabled every one to recollect the\nevents of a pristine existence. And beholding their faces in that tree\nthe Yadavas know themselves in their (original) celestial forms. Then\nKrishna took possession of wealth, elephants, horses and men which he\nhad recovered from Naraka and which had brought to Dw\u0101rak\u0101 by the\nservants of the demon; and at an auspicious hour he married all the\nmaidens whom Naraka had carried off from their friends; and\nsimultaneously at the same time in different mansions he received the\nhands the damsels. The number of the maidens was sixteen thousand and\none hundred and in so many forms did the slayer of Madhu appear, so that\nevery one of them thought that he had wedded her in his single person.\nHari the creator of the world and the assumer of the universal shape\nlived severally in the mansion of each of these his wives.\n\nSECTION XXXII.\n\nPar\u0101\u00e7ara said:\u2014I have enumerated to you Pradyumna and other sons\nbegotten on Rukmini by Krishna. Satyabh\u0101m\u0101 bore Bhanu and Bhairika. The\nsons of Rohini were Diptimat, Tamrepakshi and others; Jamvabati gave\nbirth to the powerful Samba and other sons. Bhadravinda and other\nvaliant youths were the sons of Nagnajiti. Saivya bore several sons of\nwhom Sangramajit was the chief. Vikra and others were begotten by Hari\non Madri. Lakshman\u0101 gave birth to Gatravat and others; and Sruta and\nothers were the sons of K\u0101lindi. Besides Krishna had sons by his other\nwives, in all one hundred and eighty thousand. The eldest of the whole\nwas Pradyumna, the son of Rukmini; his son was Aniruddha, whose son was\nVraja; his mother was Ush\u0101, the daughter of B\u0101na the grand daughter of\nB\u0101li, whom Aniruddha won in war. On that occasion a dreadful onset\nendued between Hari and Sankara in which the thousand arms of B\u0101na were\ncut off by the discus of the former.\n\nMaitreya said: How is it, O venerable Brahman, that a contest took\nplace, on account of Ush\u0101, between Siva and Krishna? And in what manner\ndid Hari cut off the thousand arms of B\u0101na? I am stricken with curiosity\nto hear this story of Hari\u2014do thou, O venerable Sir, relate this.\n\nPar\u0101\u00e7ara said: Having seen P\u0101rvati dallying with her lord Sambhu, Ush\u0101,\nthe daughter of B\u0101na, was inspired with a similar desire. The charming\nGauri, knowing the hearts of all, said to her:\u2014\"Do not grieve; you shall\nhave a husband\". \"But when will this be and who shall be my husband?\"\nthought Ush\u0101 within herself, on which P\u0101rvati said:\u2014\"He who shall appear\nto you, princess, in a dream, on the twelfth lunation of the light half\nof Vaish\u0101k, shall be your lord\". Accordingly, in consonance with the\ngoddess' foretelling a youth appeared in dream to Ush\u0101 on that lunar\nday, of whom she became enamoured. When she got up and no longer saw him\nshe was distressed with grief and not caring for modesty asked of her\ncompanion whither he had gone. This companion and friend of the princess\nwas Chitralekha, the daughter of Kubandha, the minister of B\u0101na. She\nsaid to Ush\u0101 \"of whom do you speak?\" But ashamed she did not reply.\nHowever gaining her confidence Chitralekha heard from her everything.\nAnd again Ush\u0101 requested her who had been informed of all, to devise\nmeans by which she might be united with the person whom she had beheld\nin dream.\n\nPar\u0101\u00e7ara said:\u2014Thereupon Chitralekha painted the figures of the most\neminent celestials, demons, spirits and mortals and showed them to Ush\u0101.\nPutting aside the likenesses of celestials, spirits, snake-gods and\ndemons, the princess selected those of mortals and amongst them the\nheroes of the races of Andhaka and Vrishni. And when she found the\nportraits she was bewildered by shame; then she took her eyes away with\nshame from the portrait of Pradyumna. But as soon as she saw the picture\nof his son, the object of her passions, she set aside all bashfulness\nand with wide expanded eyes, cried aloud, \"This is he! this is he!\" Her\nfriend, who was gifted with magic power, requested her to be cheerful\nand started for Dw\u0101rak\u0101 through the air.\n\nSECTION XXXIII.\n\nPar\u0101\u00e7ara said:\u2014Before this, once B\u0101na prayed to the three-eyed deity\nsaying \"O lord I am humiliated by the possession of a thousand arms; let\nsome conflict take place in which I may make use of my arms. Without any\nwar what is the use of these arms; they are but a burden to me\".\n\nSankara said:\u2014\"When this peacock banner shall be broken thou shalt have\nwar, the delight of the evil spirits that live on human flesh\".\nThereupon pleased and bowing unto Sankara he returned to his house where\nhe found the standard broken which increased his joy.\n\nAt that time the foremost of Apsaras, Chitralekha, came back from\nDw\u0101rak\u0101 and by virtue of her magic powers brought Aniruddha with her.\nFinding him there with Ush\u0101, the warders of the inner apartments\nreported it to the king, who immediately sent a number of his retinue to\nseize the prince. But taking up an iron club the powerful youth killed\nall his adversaries. Thereat B\u0101na ascended his chariot, proceeded\nagainst him and tried to kill him. Finding however that Aniruddha was\nnot to be vanquished by power he followed the counsel of his minister\nand brought his magical faculties into the conflict, by which he\nsucceeded in capturing the Yadu prince and binding him in serpent bonds.\n\nWhen Aniruddha was found missing from Dw\u0101r\u0101vati and the Y\u0101davas were\ninquiring of one another whither he had gone, N\u0101rada came and\ncommunicated unto them that he was a prisoner of B\u0101na having been taken\nby a female by virtue of her magical abilities to Sonitpura. When they\nheard that he had been taken to Sonitpura, by a damsel, conversant with\nmagical powers, they did not place confidence in his words. Thereupon\nKrishna thought of Garuda who immediately arrived there. And mounting\nupon him along with Bala and Pradyumna he started for the city of B\u0101na.\nOn their approach to the city they were opposed by the attendant spirits\nof Rudra; but they were soon slain by Hari and he and his companions\nentered the city. Thereupon mighty fever, an emanation of Maheshwara,\nhaving three feet and three heads, fought desperately with the holder of\nconch in defence of B\u0101na. Baladeva, upon whom his ashes were scattered,\nwas seized with burning heat and his eye-lids trembled\u2014but he obtained\nrelief by clinging to the body of Krishna. Thereupon fighting with the\nholder of bow, the fever, emanating from Siva, was soon driven out from\nKrishna's person by the fever engendered by himself; Beholding the Saiva\nfever bewildered by the strokes of the arms of Krishna, Brahm\u0101, the\npatriarch of the deities, entreated him to desist, upon which the slayer\nof Madhu refrained and absorbed into himself the fever he had created.\nThe rival fever then went away saying to Krishna; \"Those men who shall\nrecollect the fight between us shall be freed from febrile disease\".\n\nThereupon Vishnu overcame and destroyed the five fires and with perfect\nease slew the D\u0101navas. Then the son of Bali, with the entire Daitya\narmy, aided by Sankara and Kartikeya fought with Krishna. A dreadful\nbattle ensued between Hari and Sankara. Scorched by their burning\nweapons, all the regions trembled and the celestials thought for certain\nthat the end of the universe was at hand. With the weapon of Yawning\nKrishna set Sankara agape; then the attendant demons and demi-gods\nattendant upon Siva were slain on all sides, for Hara, overcome with\nincessant gaping, sat down in his car and was unable to fight with\nKrishna any longer, who is above the influence of any acts. The deity of\nwar Kartikeya, wounded in the arm by Garuda, struck by the weapons of\nPradyumna and disarmed by the shout of Hari, fled away. Beholding\nSankara disabled, the demons slain, Guha fled and Siva's attendants\ndestroyed, B\u0101na proceeded in his huge car, the steeds of which were\nharnessed by Nandisha, to fight with Hari and his associates Bala and\nPradyumna. Attacking the army of B\u0101na, the valiant Balabhadra wounded\nthem in diverse ways with his shafts and put them to a shameful\nconfusion. And their king saw them dragged about by R\u0101ma with his\nploughshare or beaten by him with his mace and pierced by Krishna with\nhis shafts; he therefore attacked Krishna and a fight took place between\nthem; they hurled at each other burning arrows that pierced through\ntheir armour; but Krishna intercepted with his arrows those of B\u0101na and\nsundered them into pieces. B\u0101na however wounded Kesava and the wielder\nof the discus wounded B\u0101na; and both of them, desirous of victory and\nendeavouring angrily to bring about the death of his antagonist, hurled\ndiverse missiles at each other. When a number of weapons had been\nsundered into pieces and the weapons began to be exhausted, Krishna\ndetermined to slay B\u0101na. Thereupon the destroyer of the demons took up\nhis discus Sudarshana shining with the radiance of a hundred suns. As he\nwas about to meet it the mystical goddess of Kotair, the magic lore of\nthe demons, stood naked before him. Beholding her before him, Krishna,\nwith open eyes, cast Sudarshana to cut off the arms of B\u0101na. The discus\nlopped off successively the numberless arms of B\u0101na which proved useless\nthe missiles discharged by the celestials. When the slayer of Madhu\nagain took in his hand the discus, after ten thousand arms had been\nsundered, for the total destruction of B\u0101na the destroyer of Tripura\ncame to know it. Beholding blood gushing out from the dissevered arms of\nB\u0101na the husband of Um\u0101 approached Govinda and requested him to put off\nhis hostilities, said:\u2014\"O Krishna, the lord of the universe, I know\nthee, the excellent Purusha, the supreme lord, the infinite felicity\nwithout beginning or end and beyond all things. This sport of universal\nbeing in which thou assumest the person of god, animals and men is a\nsubordinate attribute of thy energy. Be propitious, therefore O lord,\nunto me. I have given B\u0101na assurance of safety, do not thou falsify my\nwords. O thou eternal, this B\u0101na has grown old under my protection, let\nhim not incur thy displeasure. I conferred a boon on this Daitya and\ntherefore I am begging thy forgiveness\".\n\nBeing thus addressed, Govinda, dismissing his resentment against the\nAsura, smilingly said to Um\u0101's lord, the holder of trident \"O Sankara,\nlet this B\u0101na, the king of demons draw his breath since thou hast\nconferred a boon upon him; to honour thy words, I withhold my discus;\nthe assurance of safety given by thee, is also given by me. Do not\nconsider me as distinct from thee. The celestials, Asuras and men and\nthe whole universe are not distinct from us. Those who have been\npossessed by ignorance consider me as separate from thee\".\n\nHaving said this Krishna went to where Aniruddha was; and the snakes\nthat bound him were destroyed by the breath of Govinda. And placing him\nalong with his wife upon the celestial bird, Krishna with Pradyumna and\nR\u0101ma returned to Dw\u0101rak\u0101.\n\nSECTION XXXIV.\n\nMaiteya said:\u2014\"Having achieved a mortal form Sauri performed mighty\nachievements and discomfitted Sakra and Siva and all other attendant\ndivinities. O great sir, do thou also describe unto me, his other\nexploits by which he humiliated the prowess of the celestials; I am\ndesirous to hear them\".\n\nPar\u0101\u00e7ara said:\u2014Hear with respectful attention, O Br\u0101hman, as described\nby me of the burning of V\u0101r\u0101nashi by Krishna in the course of his\nrelieving the burden of the earth.\n\nThere was a king of Pundra, who was known as Vasudeva and flattered by\nthe ignorant people as the descended deity until he thought himself to\nbe the V\u0101sudeva who had come down upon earth. Forgetting his real\ncharacter he assumed the emblems of Vishnu and sent an ambassador to the\nhigh-minded Krishna with this message. \"Give up thy discus, O foolish\nman, lay aside all my insignia, my name and the character of V\u0101sudeva\nand come and do me homage and I shall grant thee, the means of\nsubsistence\". Hearing those words and laughing, Jan\u0101rddana said to the\nmessenger \"Go back, messenger to Paundraka and tell him in my name 'I\nshall hand over my emblem, the discus to him. Thou wilt properly\nunderstand my meaning and consider what is to be done; for I shall come\nto thy city bringing the discus with me and shall surely give it over to\nthee. If thou dost command me to come I immediately obey and be with\nthee tomorrow and shall not delay, and having sought thy protection I\nshall so manage, O king, that I shall not have to fear anything from\nthee.'\" So saying he sent away the messenger to communicate these words\nunto the sovereign, and summoning Garuda mounted him and started for the\ncity of Paundr\u0101ka.\n\nWhen the king of K\u0101si heard of the preparations of Kesava he sent his\narmy to help Paundr\u0101ka, himself bringing up the rear, and with the army\nof the king of K\u0101si and his own troops, the false Vasudeva marched to\nmeet Krishna. He beheld him at a distance standing in his car holding a\ndisc, a club, a mace, a scimitar and a lotus in his hands adorned with a\ngarland of flowers, and bearing a bow; and having his standard made of\ngold, he had also the mystical mark Sribatsa on his breast; he was robed\nin yellow raiment and embellished with ear rings, and a tiara. When the\ngod, whose emblem is Garuda, saw him, he laughed aloud and engaged in\nencounter with the hostile army of cavalry and elephants fighting with\nswords, scimitars, maces, tridents spears and bows. Showering upon the\nenemy the arrows from his S\u0101ranga bow and hurling at them his mace and\ndiscus he soon destroyed both the army of Paundr\u0101ka and that of the king\nof K\u0101si. He then addressed the former who was foolishly wearing his\nemblems saying:\u2014\"Paundr\u0101ka, you wanted me through your messenger, to\nresign to you all my insignia, I now deliver them to you. Here is my\ndiscus; here is my mace; and here is Garuda, let him mount upon thy\nbanner\". Saying this he discharged the discus and mace by which\nPaundr\u0101ka was sundered to pieces and cast on the ground; whilst the\nGaruda which was on the banner of Paundr\u0101ka was destroyed by the Garuda\nof Vishnu. Beholding this the people cried \"Alas! alas\"; but the brave\nking still siding the imposture of his friend carried on the encounter\ntill Sauri cut off his head with his arrows and shot into the city of\nK\u0101si to the surprise of all the inhabitants. Having thus destroyed\nPaundr\u0101ka and the king of K\u0101si with all their retinue Sauri came back to\nDw\u0101rak\u0101 where he resided enjoying heavenly delights.\n\nWhen the inhabitants of K\u0101si beheld the head of their king shot into the\ncity they were much surprised and wondered how it could have been\naccomplished. Having come to know that the king had been slain by\nKrishna, the king's son together with the priest of the family\npropitiated Sankara. Well pleased on account of being worshipped in the\nsacred place Avimukt\u0101 the deity asked the prince to pray for a boon, on\nwhich he said:\u2014\"O lord, mighty god, through thy favour, let thy mystic\nspirit slay Krishna, the murderer of my father!\"\n\n\"It shall be so\" answered Sankara and from out of the southern fire up\nsprang a vast and formidable female like flame out of fire, blazing with\nruddy light and fiery radiance streaming amidst her hair. Worked up with\nire she called upon Krishna and departed to Dw\u0101rak\u0101. There the people\nseeing her were struck with terror and fled for protection to the slayer\nof Madhu the refuge all worlds. Understanding that the fiend had been\ncreated by the son of the king of K\u0101si through his worship of the deity\nwhose emblem is the bull, the wielder of the discus being engaged in\nsport and playing at dice said to the discus \"Kill this dreadful\ncreature whose tresses are of plaited flame\". Accordingly Sudarshana,\nthe discus of Vishnu, attacked the fiend in no time, dreadfully covered\nwith fire and wearing tresses of plaited flame. Terrified at the might\nof Sudarshana, the creation of Maheswara did not wait for his attack but\nfled quickly followed by him with equal velocity until she arrived at\nVar\u0101nashi repelled by the superior prowess of the discus of Vishnu.\n\nThe arms of the king of K\u0101si and the whole number of the attendant\ndivinities of Siva armed with various weapons marched out to oppose the\ndiscus. But an expert in the use of arms he consumed the whole host by\nhis radiance and then set fire to the city, in which the magic power of\nSiva had concealed herself. Thus was Varanashi burnt with all its\nprinces and their followers, its inhabitants, elephants, horses and men,\ntreasures and granaries, houses, palaces and markets. The whole of the\ncity that was inaccessible to the celestials was thus covered with\nflames by the discus of Hari and was totally destroyed. The discus, with\nunsoothed wrath, blazing fiercely and not satisfied with the\naccomplishment of so easy a task, then returned to the hands of Vishnu.\n\nSECTION XXXV.\n\nMaitreya said:\u2014O Brahman, I have a great desire to listen to some other\nexploits of Balar\u0101ma; do thou describe them unto me. You have related to\nme, O reverend Sir, his dragging the Yamuna and other mighty deeds; do\nthou now recount some other of his acts.\n\nPar\u0101\u00e7ara said:\u2014Listen O Maitreya, to the exploits accomplished by R\u0101ma\nwho is the eternal, illimitable Sesha, the upholder of the earth. At the\nchoice of a husband by the daughter of Duryodhana, the princess was\ntaken away by the hero S\u0101mba, the son of J\u0101mbavati. Being pursued by\nDuryodhana, Karna, Bhishma, Drona and other illustrious chiefs who were\nenraged for his audacity, he was defeated and taken prisoner. When the\nY\u0101davas heard of this event they were greatly enraged with Duryodhana\nand his companions and addressed themselves to fight with them. But\nBaladeva, in accents suppressed by the effects of inebriety, forbade\nthem and said, \"I will go alone to the sons of Kuru and at my request\nthey will let S\u0101mba free\". Accordingly he went to Hastin\u0101pur and took\nhis abode in a grove outside the town which he did not enter. When\nDuryodhana and others were informed of his arrival, they sent him a cow,\na present of fruits and flowers and water. Bala received the offering in\nthe customary form and said to the descendants of Kuru \"Ugrasena\ncommands you to liberate S\u0101mba\". When Duryodhana, Karna, Bhishma, Drona\nand others heard this they were worked up with ire, and B\u0101hlika and\nother friends of the Kauravai who considered the Yadu race as having no\nclaims to regal dignity said to the wielder of the club. \"What is this,\nO Balar\u0101ma, that thou hast uttered? What Yadava shall command the chiefs\nof the Kurus? If Ugrasena thus commands the Kuravas, we will take away\nthe white umbrella which he has usurped and which is only fit for the\nkings. You should go away therefore, Balar\u0101ma; you are entitled to our\nrespect; but S\u0101mba has been guilty of an improper conduct and we shall\nnot let him free either at Ugrasena's commands or yours. The Kukkura and\nAndhaka races might not pay the homage due to us, their superiors, but\nwho ever heard of a servant commanding his master? You have been\nrendered arrogant by our treating you equally with seat and food; we\nhave committed a great mistake in neglecting the policy, for our great\nfriendship for you. The present that we sent you today was a sign of\npersonal regard, but it was not fit for us to have offered nor for yours\nto have expected\".\n\nHaving said this, the Kuru chiefs unanimously refused to liberate Hari's\nsons and came back to their city. Moving about with intoxication and\nanger caused by their insolent words, Bala struck the ground furiously\nwith his heel so that it burst to pieces with a loud sound that\nreverberated through the regions of space. His eyes reddened with rage\nand his brow curved with frowns he exclaimed. \"What pride is this in\nsuch vile and pithless creatures. The sovereignty of Kauravas as well as\nour own is the work of destiny whose decree it also is that they now\ndisrespect or disobey the commands of Ugrasena. Indra may, as is his\nright, command the celestials and Ugrasena exercises equal authority\nwith the lord of Sachi. Fie upon the pride that boasts a throne, the\nleavings of a hundred mortals. Is not he the sovereign of earth, the\nwives of whose servants adorn themselves with the blossoms of the\nP\u0101rij\u0101ta tree? Ugrasena shall be the undisputed lord of kings; for I\nwill not return to his capital until I have rid the world wholly of the\nsons of Kuru. I will destroy Karna, Duryodhana, Drona, Bhishma, B\u0101hlika,\nDuss\u0101sana, Bhurisrava, Somadatta, Salya, Bhima, Arjuna, Yudhishthira,\nthe twins, and all the other wretched sons of Kuru with their horses,\nelephants and chariots. I will liberate the hero S\u0101mba and carry him\nalong with his wife to Dw\u0101rak\u0101 where I shall again behold Ugrasena and\nthe rest of my kinsmen. Or commanded by the king of celestials, to\nremove the burden of the earth, I will take this capital of the Kauravas\nwith all the sons of Kuru, and throw Hastin\u0101pur into the Bh\u0101girathi\".\n\nSaying this with his eyes reddened with ire, Baladeva, the wielder of\nthe club, plunged the blade of his ploughshare downwards beneath the\nramparts of the city, and drew them towards him. When the Kauravas\nbeheld Hastin\u0101pur tottering, they were much afraid, and called loudly on\nR\u0101ma, saying, \"O R\u0101ma! R\u0101ma! hold, hold; supress your anger and have\ncompassion upon us. Here is S\u0101mba and his wife also delivered up to you.\nForgive the sins committed by us ignorant of your wondrous power\".\nAccordingly the Kauravas hurried out of the city and delivered S\u0101mba and\nhis wife to the mighty Balar\u0101ma, who, bowing to Bhishma, Drona and\nKripa, who pacified him, said, \"I am satisfied,\" and desisted. The city\nbears the mark of the shock even to the present day\u2014such was the might\nof R\u0101ma proving both his strength and power. The Kauravas then, offering\nhomage to S\u0101mba and Bala, sent away the former with his wife and dowry.\n\nSECTION XXXVI.\n\nPar\u0101\u00e7ara said:\u2014Listen, O Maitreya, to another achievement accomplished\nby the powerful Balar\u0101ma. The great Asura, Naraka, the enemy of the\nfriends of the celestials, had a friend of exceeding might in a monkey\nnamed Dwivida, who was worked up with implacable hostility against the\ncelestials, and vowed to revenge on all of them the destruction of\nNaraka by Krishna at the instigation of the king of the celestials, by\npreventing sacrifices and bringing about the total destruction of the\nworld. Blinded by ignorance therefore, he interrupted all religious\npractices, put down all righteous observances, and brought about the\ndeath of living creatures; he set fire to forests, to villages and\ntowns; sometimes he deluged cities and villages with a downpour of rocks\nor lifting up mountains in the waters he cast them into the ocean; then\nplacing himself in the midst of the deep, he agitated the waves until\nthe foaming sea rose above its confines and swept away the villages and\ncities situated upon its shores. Dwivida, who was capable of assuming\nshapes as he liked, enlarged his bulk to an immense proportion, and\nrolling and tumbling and trampling amidst the corn-fields, he crushed\nand spoiled the harvest. The whole world, disorganised by this vicious\nmonkey, was deprived of sacred study and religious ceremonies, and was\ngreatly afflicted.\n\nOnce on a time Hal\u0101yudha was drinking in the groves of Raivata along\nwith the illustrious Revati and other beautiful females; and the\ncelebrated Yadu whose glories were sung and who was pre-eminent amidst\ngraceful and sportive women, resembled Kuvera, the god of riches, in his\npalace. In the meantime, the monkey Dwivida came there and stealing the\nploughshare and the club of Balar\u0101ma, grinned at and mocked him, and\nlaughed at the women and threw over and broke the cups filled with wine.\nEnraged at this, Balar\u0101ma threatened the monkey; but the latter\ndisregarded his threats and chattering noise. Thereupon Balar\u0101ma started\nup and seized his club in anger, and the monkey laid hold of a large\nrock which he hurled at the hero. And casting his club at it as it\napproached him, Bala broke it into a thousand pieces, which together\nwith the club, fell upon the ground. Beholding the club thus fallen, the\nmonkey sprang over it and struck the Y\u0101dava violently on the breast with\nhis paws. Bala returned it with a blow of his fist upon the fore-head of\nDwivida which felled him, vomiting blood and lifeless to the earth. The\ncrest of the mountain on which he fell was sundered into a hundred\npieces by the weight of his body, as if the Thunderer had shivered it\nwith his thunder-bolt. The celestials threw down a shower of flowers\nupon R\u0101ma and approached him and praised him for the glorious feat he\nhad performed.\n\n\"Well has the world been freed\" said they \"by thy prowess, O hero, of\nhis vile ape, who was the enemy of the celestials\". Then well pleased,\nthey and their attendant spirits returned to heaven. Many such\ninimitable deeds were performed by the illustrious Baladeva, the\nimpersonation of Sesha, the supporter of the earth.\n\nSECTION XXXVII.\n\nIn this way, Krishna, aided by Baladeva, destroyed, for the behoof of\nthe earth, demons and iniquitous kings, and along with Phalguna also did\nhe relieve earth of her burden by the death of seven Akshauhini hosts.\nHaving thus relieved the earth of her load and destroyed many impious\nkings, he exterminated, by the plea of an imprecation denounced by\nBr\u0101hmanas, his own Y\u0101dava race. Thereupon quitting Dw\u0101rak\u0101 and\nrenouncing his mortal frame, the self-born with all his emanations\nre-entered his own sphere of Vishnu.\n\nMaitreya said:\u2014Tell me how Jan\u0101rddana brought about the extermination of\nhis own family under the pretext of a Br\u0101minical curse and in what\nmanner did he renounce his human body.\n\nPar\u0101\u00e7ara said;\u2014At the holy place of Pindarika, Visw\u0101mitra, Kanwa and the\ngreat sage, N\u0101rada, were seen by some boys of the Yadu family. Inflated\nwith their youths and influenced by predestined results, they dressed\nand adorned S\u0101mba, the son of J\u0101mbavati, as a female and taking her to\nthe sages, they addressed them with usual reverence, saying:\u2014\"What child\nwill this female, the wife of Babru, who is anxious to have a son, give\nbirth to?\" The sages, who were gifted with divine wisdom, enraged at\nthis insult, said:\u2014\"She will give birth to a club that will exterminate\nthe entire Y\u0101dava race\".\n\nThus addressed by the sages, the boys went to Ugrasena and related to\nhim what had happened; and after sometime, as foretold, a club was\nproduced from the belly of S\u0101mba. Ugrasena had the club, which was made\nof iron, ground to dust and thrown into the sea, and particles of the\ndust there became rushes, There was one part of the iron club which was\nlike the blade of a lance and which the Andhakas could not break; this\nwhen thrown into the sea was swallowed by a fish; the fish was caught,\nthe iron spike was extracted from its belly, and was taken by a hunter\nnamed J\u0101ra. The all-wise and illustrious slayer of Madhu did not think\nit proper to counteract the predestination of fate.\n\nIn the interval an emissarry despatched by the celestials came to\nKrishna and said to him in private:\u2014\"I am sent to thee, O lord, by the\ncelestials; and do thou hear what Indra together with the Viswas,\nMaruts, Adityas, S\u0101dhyas and Rudras respectfully represent. More than a\ncentury has gone by since thou in compliance with the request of the\ncelestials, descended upon earth for the purpose of relieving it of its\nload. The demons have been destroyed and the burden of earth has been\nremoved; now let the immortals once again see their king in heaven. More\nthan a hundred years have passed, and if thou dost wish, do thou return\nto heaven. This is the prayer of the celestials. And if this be not thy\nwill, do thou remain here as long as it may be desirable to thy\ndependants\". Whereto Krishna replied, \"I am well aware of all thou hast\nsaid. The earth is not relieved of her load until the Y\u0101davas are\nextirpated. I shall also speedily bring it about in my descent, and it\nshall take place in seven nights. Having restored the land of Dw\u0101rak\u0101 to\nthe ocean and destroyed the race of Yadu, I shall proceed to the region\nof the celestials. Inform the celestials that having renounced my mortal\nframe and been accompanied by Sankarshana, I will then return to them.\nThe tyrants that oppressed the earth, Jar\u0101sandha and the rest, have been\nslain and a youth even of the race of Yadu is so less than they an\nincumbrance. Having removed this huge weight of the earth, I will\nproceed to the mansions of the celestials. Say this to them\".\n\nPar\u0101\u00e7ara said:\u2014O Maitreya, being thus addressed by V\u0101sudeva, the\nmessenger of the celestials bowed and took his heavenly course to the\nking of the deities. The illustrious Krishna too now espied signs and\nportents both on earth and in heaven prognosticating day and night the\ndestruction of Dw\u0101rak\u0101. Beholding those evil omens, he said to the\nY\u0101davas; \"Behold these dreadful portents; let us hasten to Prabh\u0101sa to\navert them\". When he had thus said to the eminent Y\u0101davas, the\nillustrious Uddhava saluted and said to him: \"Tell me, O lord, what it\nis proper that I should do, for it seems to me that thou wilt destroy\nall this race. The signs that are manifest declare nothing less than the\nannihilation of the race\". Then Krishna replied:\u2014\"Do thou, by my favour\nproceed, this celestial course, to the holy place Badrik\u0101srama in the\nGandham\u0101dana mountain, the shrine of Nara N\u0101r\u0101yana; and on that spot\nsanctified by them, thou, meditating upon me, shalt obtain perfection\nthrough my favour. Having extirpated this Yadu race, I shall proceed to\nBaikuntha; and after I have quilted Dw\u0101rak\u0101; the ocean shall inundate\nit\".\n\nPar\u0101\u00e7ara said:\u2014Being thus addressed by him and commanded by Kesava,\nUddhava proceeded to the holy shrine of Nara N\u0101r\u0101yana. And the Y\u0101davas,\nwith Krishna, Balar\u0101ma and others, having ascended swift-coursing cars,\nproceeded to Prabh\u0101sa. Having reached Prabh\u0101sa, the Kukkuras and\nAndhakas bathed there and, being excited by Krishna, indulged in liquor.\nAs they drank, the destructive fire of dissension was engendered amongst\nthem by mutual collision and fed with the fuel of abuse. Worked up with\nire by the divine influence, they attacked one another with missile\nweapons, and when these were finished, they had recourse to the rushes\ngrowing nigh. The rushes in their hands became like thunder-bolts, and\nthey assailed one another with them. Pradyumna, Sy\u0101mba, Kritavarman,\nSatyaki, Aniruddha, Prithu, Vipathu, Charuvannan, Charuka, Akrura, and\nmany others, struck one another with the rushes, which became hard like\nthunder-bolts. Thereupon Krishna arriving there prevented them: but they\nthought that he was taking part with each severally and continued the\nconflict.\n\nThereupon, enraged, Krishna took up a handful of rushes to destroy them,\nwhich became a club of iron; and with this he killed many of the\nmurderous Y\u0101davas, whilst others fighting fiercely destroyed one\nanother. At this time in the very presence of Krishna's charioteer, his\nswift steeds carried off his Jaitra car and entered into the sea. The\ndiscus, the club, the bow, the quiver, the shell and the sword of\nKesava, having circumambulated their master, flew along the path of the\nsun. In a short time there was not a single Y\u0101dava left alive save the\nmighty Krishna and D\u0101ruka. Going towards R\u0101ma, who was sitting at the\nroot of a tree, they saw a huge serpent coming out of his mouth. Having\nissued out of his mouth, the mighty snake proceeded towards the ocean\nhymned by saints and other great snakes. Bringing an offering of\nrespect, the ocean came to him and then the majestic being worshipped of\nall the attendant snakes, entered into the waters of the deep. Beholding\nthe departure of the spirit of Baladeva, Kesava said to D\u0101ruka\u2014\"Do thou\ngo to Vasudeva and Ugrasena and communicate unto him this. Go and inform\nthem of the departure of Balabhadra, and the destruction of the Y\u0101dava\nrace, and also that I shall engage in religious meditation and renounce\nmy body. Do thou also inform Ahuka and the inhabitants of Dw\u0101rak\u0101 that\ntheir city shall be inundated by the ocean. And do ye await the arrival\nof Arjuna at Dw\u0101rak\u0101. When Arjuna, the descendant of P\u0101ndu, shall issue\nout of the city, none of you should wait there but go whither the\ndescendant of Kuru shall repair. Do thou also go to the son of Kunti and\ntell him that he may at my request protect my family according to his\nmight. Then go to Hastin\u0101pur with Arjuna and all the inhabitants of\nDw\u0101rak\u0101 and let Vajra be installed king over the race of Yadu\".\n\nPar\u0101\u00e7ara said:\u2014Thus instructed and having bowed unto and circumambulated\nKrishna again and again, D\u0101ruka departed as he had been desired; and\nhaving conducted Arjuna to Dw\u0101r\u0101vati, the intelligent servant of Krishna\nestablished Vajra as king. Thereupon having concentrated in himself that\nsupreme spirit which is identical with V\u0101sudeva, the divine Govinda was\nidentified with all beings. Respecting the words of the Br\u0101hmana, the\ncurse of Durv\u0101sas, the illustrious Krishna sat engaged in meditation,\nplacing his foot upon his knee. Then there came a hunter named J\u0101ra,\nwhose arrow was tipped with a blade made of the iron club, which had not\nbeen reduced to powder; and espying from a distance the foot of Krishna,\nhe mistook it for a part of a deer, and shooting his arrow, lodged it in\nthe sole. Approaching his mark, he saw the four-armed king and falling\nat his feet, repeatedly besought his forgiveness, exclaming, \"I have\ndone this deed unknowingly, thinking I was aiming at a deer. Have pity\non me who am consumed by my crime; for thou art able to consume me\".\nThereupon Bhagav\u0101n said: \"Thou needst not have the least fear, hunter;\nby my favour, thou shall repair to the region of the celestials\". As\nsoon as Krishna had said this, the celestial car arrived there,\nascending which the hunter repaired to the region of the celestials.\n\nThereupon the divine Krishna having united himself with his own pure,\nspiritual, inexhaustible, inconceivable, unborn, undecaying,\nimperishable, and universal spirit, which is one V\u0101sudeva, renounced his\nmortal frame and his connection with the three qualities.\n\nSECTION XXVIII.\n\nPar\u0101\u00e7ara said:\u2014Having found the bodies of Krishna and R\u0101ma, Arjuna\nperformed for them and the rest of the slain the obsequial rites. The\neight queens of Krishna, who have been named with Rukmini at the head,\nembraced Hari and entered the funeral fire. O foremost of the pious,\nembracing the corpse of R\u0101ma, Revati too entered fire which was cool to\nher happy heart in contract with her lord. Thereupon hearing all this\nUgrasena and Vasudeva with Devaki and Rohini entered fire. Having\nperformed duly the obsequious rites of the Yadavas, Arjuna, with the\ninhabitants of Dw\u0101rak\u0101 and Vajra, issued out of the city. And Kunti's\nson proceeded slowly with thousands of Krishna's wives and the residents\nof Dw\u0101rak\u0101. With the departure of Krishna from the land of mortals both\nthe Sudharman palace and the P\u0101rij\u0101ta tree proceeded to heaven; and on\nthe same day that Hari departed from the earth the dark-bodied Kali age\nset in. The ocean rose and inundated the whole of Dw\u0101rak\u0101, except only\nthe dwelling of the deity of the race of Yadu. The sea has not been able\nto wash away that temple and there even up to the present day Kesava\nconstantly resides; whoever visits that holy shrine where Krishna\npursued his sports is freed from sins.\n\nO foremost of ascetics, one day while proceeding, Arjuna, the son of\nPritha, halted the people he had brought from Dw\u0101rak\u0101 in the Panchanada\ncountry; in a rich and fertile spot; the desires of the neighbouring\nrobbers were excited When they saw a number of widowed females and\nimmense riches in the possession of Arjuna alone. Worked up with their\ncupidity they assembled their villainous herds and said to them:\u2014\"This\nArjuna, alone with his bow, is passing amongst us having immense riches\nand numberless women with him, whose husbands have been slain; cursed is\nthy strength therefore. His pride hath been increased by the death of\nBhishma Drona, Jayadratha, Karna and others; he is not cognisant of the\nprowess of the simple villagers. Up, up, take your long thick staves;\nthis stupid fellow hates us. Why should we not lift up our arms?\" Saying\nthis they rushed armed with cudgels and clods of earth, upon the people\nwho were without their lord. Arjuna met them and said to them in\ncontempt: \"Go away, O ye wretches, ignorant of what is right, if you do\nnot wish to die\". But they neglected his threats seized his treasures\nand women, the wives of Viswaksena.\n\nThereupon Arjuna began to brace his celestial bow G\u0101ndiva, irresistible\nin encounter, but it was in vain, for in spite of his efforts to lighten\nit, it continued flaccid; neither could he recollect the incantation of\nsuperhuman weapons. Losing all patience he discharged, as best as he\ncould, his arrows upon the foes, but they merely scratched the skin. The\nshafts that were given him by Agni for certain destruction, were\nthemselves destroyed and proved fatal to Arjuna in his encounter with\nherdsmen. Thereupon he tried to recall the prowess of Krishna by the\nstrength whereof his shafts had slain many a mighty king; but he tried\nin vain, for they were either put aside by peasants or they flew at\nrandom wide of their marks. His arrows being all exhausted he beat the\nrobbers with the horn of his bow. They laughed at his blows and in the\nvery sight of Arjuna the barbarians carried off all the women of the\nVrishni and Andhaka tribes and went their way. Thereupon Jishnu was\ngreatly sorry, and lamented bitterly saying \"Alas! Alas! I am deserted\nby my lord\". And immediately the bow, the heavenly arms, his car and\nsteeds perished entirely like a donation to an unlearned Brahmin. \"Alas!\nhow powerful is the destiny\" said he \"deprived of my illustrious friend\nI have been defeated by the base. These two arms are mine; mine is this\nfist, this is my place; I am Arjuna, but without that righteous help all\nthese are pithless. The bravery of Arjuna, the strength of Bhima was all\nhis work; without him I am defeated by peasants; it cannot be from any\nother cause\". Saying this, Arjuna went to the city of Mathur\u0101 and there\ninstalled the Y\u0101dava prince Vajra as a king. There he saw Vy\u0101sa who was\nliving in a forest and he approached the sage and saluted him\nrespectfully. The ascetic observed him for some time as he lay prostrate\nat his feet and said to him. \"How is it that I see you shorn of lustre?\nHave you been guilty of an illicit intercourse with a woman or\nBrahmincide? Or have you suffered any grievous disappointment that you\nare so dejected. Have your prayers for offspring or other good gifts\nproved fruitless? Or have you indulged improper passions that your\nlustre has been clouded? Or have you devoured the meal given to\nBrahmanas? Arjuna, say, have you seized upon the property of the poor?\nHas the wind of a winnowing basket lighted upon you? Or has an evil eye\ngazed upon you that you look so miserable. Have you been touched by the\nwater of a finger nail? Or has the water of a water-jar sprinkled you?\nOr, what is most probably the case, have you been beaten by your\ninferiors in battle?\"\n\nHaving sighed deeply Arjuna described to Vy\u0101sa all the circumstances of\nhis defeat, and said:\u2014\"Hari who was our strength, our heroism, our\nmight, our prowess, our prosperity and brightness, has left us and\ndeparted. Deprived of our illustrious friend who was ever kindly\nspeaking we have become as feeble as if made of straw. Excellent\nPurusha, he, who was the living vigour of my weapon, my arrow, my bow,\nhas departed. When he looked upon us, fortune, fame, wealth and dignity\ncrowded us; but Govinda has departed from our midst. That Krishna has\nleft earth by whose power Bhishma, Drona, the king of Anga, Duryodhana\nand the rest were slain. Not I alone but earth has grown old, miserable\nand lustreless in the absence of the holder of the discus. Krishna,\nthrough devotion to whom Bhishma and other powerful men perished like\nmoths in the flame of my valour, has departed and I am now vanquished by\ncow-herds. The bow G\u0101ndiva, that was celebrated all over the\nthree-worlds, has been foiled, on account of his departure, by the\nsticks of peasants. The numberless women, over whom I was lord, have\nbeen carried off from me by thieves armed only with cudgels; the whole\nhousehold of Krishna, O Krishna, has been forcibly carried off by\npeasants, who with their staves have put my strength to shame. I do not\nwonder that I am shorn of my lustre; it is a marvel that I live. Surely\ngrandsire, I am so shameless that I survive the stain of indignity\ninflicted by the vile\".\n\nVaysa replied to Arjuna and said, \"Think no more my son of the\nindignity; it does not behold you to grieve. Know that time subjects all\nbeings to similar vicissitude: Time brings out the production and\ndissolution of all creatures. All that exists is founded on time. Know\nthis, Arjuna, and preserve thy fortitude. Rivers, oceans, mountains, the\nentire earths, celestials, men, animals, trees, are all created and will\nall be destroyed by time. Be thou sober, knowing that all that is the\neffect of time. These mighty works of Krishna, whatever they have been,\nhave been performed to relieve earth of her load; for this he has come\ndown. Oppressed by her load earth has had recourse to the assembly of\nthe celestials and Jan\u0101rddana, who is identical with time, has descended\non that account. This object has now been accomplished: all the kings of\nthe earth have been destroyed; no more remained for him to accomplish.\nTherefore the lord has departed whither he pleased, his ends being all\nfulfilled. At the period of creation the god of gods creates; in that of\nduration he preserves, at the end of all he is the powerful destroyer.\nNow all is done. Therefore O Arjuna, be not pained by thy defeat; the\npower of mortals is the gift of time. Bhishma, Karna and other kings\nhave been slain by this alone; this was the work of time; and why should\nnot therefore thy defeat by those inferior to thee occur? In the same\nmanner as through thy devotion to Vishnu these were overthrown by thee,\nso has thy discomfiture by cursed thieves been brought about by time.\nThat divinity, assuming various shapes, preserves the world; and in the\nend the lord of creatures destroys it. O son of Kunti, on the occasion\nof thy good fortune, the illustrious Jan\u0101rddana was thy help; in thy\ndecline thy enemies have been favoured by Kesava. Who will now believe,\nthat thou didst alone defeat Bhishma and other Kauravas. Who would\nbelieve peasants have defeated thee? Know it for certain, O son of\nPritha, that it is but the sport of the Universal Hari that the Kauravas\nhave been slain by thee and thou hast been vanquished by herdsmen. As\nregards the women for whom thou dost grieve and who have been carried\noff by the thieves, hear from me an ancient story that will explain why\nthis has happened.\n\n\"In ancient time, a Br\u0101hman, named Asht\u0101vakra, was pursuing his\nreligious penances, standing in water and meditating on the eternal\nspirit for many years. On account of the overthrow of the Asuras there\nwas a great festival on the summit of Meru; on their way to which\nRambh\u0101, Tilottam\u0101 and hundreds of other beautiful nymphs praised and\nhymned him for his devotions. They bowed unto him and eulogised him when\nhe was immersed in water up to his throat, his hair twisted in a braid.\nThey sang in honour of him whatever they thought would be agreeable to\nthat most eminent of Br\u0101hmanas. Asht\u0101vakra at last said to them:\u2014'I am\nwell pleased with you, illustrious damsels; ask of me whatever you wish\nand I will give it however difficult it may be of attainment'. Thereupon\nall these nymphs, Rambh\u0101, Tillottam\u0101 and others mentioned in the Vedas,\nreplied:\u2014'It is enough for us that thou art pleased, what else need we\nsay, O Br\u0101hman?' But some amongst them said:\u2014'If you are indeed pleased\nwith us, O illustrious sire, thou grant us a husband, the best of men\nand sovereign of Br\u0101hmanas'. Thereupon saying 'so be it,' Asht\u0101vakra\ncame up from the waters. When the nymphs observed him coming out of the\nwater and saw that he was very ugly and crooked in eight places they\ncould not restrain their merriment and laughed aloud. The Muni was very\nangry and imprecated them with a curse, saying 'Since you have been so\nimpertinent as to laugh at my deformity, I denounce upon you this curse;\nthrough the favour I have shown unto you, you shall obtain the first of\nmales for your husband; and on account of my curse, you shall afterwards\nfall into the hands of thieves'. When the nymphs heard this imprecation\nthey tried to appease the Muni, and they so far succeeded that he told\nthem that they should finally go to the region of the celestials. It is\non account of the curse of the ascetic Asht\u0101vakra that these women, who\nwere the wives of Kesava, have fallen into the hands of the barbarians;\nand there is nothing for you, Arjuna to regret it in the least. All this\ndestruction has been brought about by the lord of all, and your end is\nalso near at hand, since he has withdrawn from your strength, splendour,\nvalour and pre-eminence. Death is the doom of every one who is born;\nfall is the end of exhaltation; union terminates in separation and\ngrowth tends only to decay. Knowing all this, wise men are neither\nsubject to grief nor joy; and those who know these ways are equally free\nfrom pleasure or joy. Do you therefore, most excellent prince,\nunderstand this truth and along with your brothers relinquish everything\nand repair to the holy forest. Go now and say from me to Yudhishthira\nthat he, to-morrow with his brethren, will tread the path of heroes\".\n\nThus instructed by Vy\u0101sa, Arjuna went and described to the other sons of\nPritha all that he had seen, experienced and heard. When he had related\nunto them the message of Vy\u0101sa, the sons of Pandu placed P\u0101rikshit on\nthe throne and went to the forest.\n\nI have thus described to you, O Maitreya, in detail the actions of\nV\u0101sudeva when he was born in the race of Yadu.\n\nTHE END OF PART V.\n\nPART VI.\n\nSECTION I.\n\nMaitreya said:\u2014\"Thou hast described unto me in detail, O illustrious\nsage, the creation of the universe, the genealogies of the Patriarchs,\nthe duration of the Manwantaras and the dynasties of the princes. I am\nwilling to hear from you an account of the dissolution of the universe,\nthe time of total destruction and that which occurs at the expiration of\na Kalpa\".\n\nPar\u0101\u00e7ara said:\u2014Hear from me exactly, O Maitreya, the circumstances\nattending the dissolution of the world either at the expiration of a\nKalpa or that which occurs at the close of the life of Brahm\u0101. A month\nof men constitutes a day and night of the progenitors; a year of men is\na day and night of the celestials. Twice a thousand aggregates of the\nfour ages is a day and night of Brahmh\u0101. The four ages are the Krita,\nTreta, Dw\u0101para and Kali, comprehending altogether twelve thousand years\nof the celestials. There are infinite successions of those four ages of\na similar description, the first of which is always called Krita and the\nlast the Kali. In the first, the Krita is that age which is created by\nBrahm\u0101; in the last, which is the Kali age, a dissolution of the\nuniverse takes place.\n\nMaitreya said:\u2014\"O venerable Sir, It behoves thee to give a description\nof the nature of the Kali age in which the four-footed virtue suffers\ntotal extinction\".\n\nPar\u0101\u00e7ara said:\u2014Hear, O Maitreya, of the nature of the Kali age,\nregarding which you have enquired and which is now approaching\ncompletion.\n\nIn the Kali age, people will not serve caste, order and institutes, nor\nthe ceremonial enjoined by the S\u0101ma, Rik and Yayur Vedas. Marriages in\nthis age will be celebrated according to the rituals, nor will the rules\nthat connect the spiritual protector and his disciple be in force; the\nlaws that regulate the conduct of husband and wife will be neglected and\noblations to the celestials with fire no longer be offered. A powerful\nand rich man, in whatever family he may be born, will have right to\nmarry maidens of every tribe. In the Kali age, a Br\u0101hmana will be always\nregarded as such even if he be not initiated properly, and many forms of\npenance will be prescribed. O Maitreya, O twice-born one, all texts will\nbe considered as Sastras in the Kali age; all celestials will be\nconsidered in equal light and all orders of life will be common alike to\nall persons. In this Kali age, fasting, austerity, liberality practised\naccording to the pleasures of those by whom they are observed will\nconstitute piety. Every trifling property will make men proud of their\nwealth. Pride of beauty will be inspired by hair. Gold, jewels,\ndiamonds, clothes will all have perished, and then hair will be the only\nornament with which women can decorate themselves. Wives will desert\ntheir husbands when they will lose their wealth; and the rich only will\nbe considered by woman as their lords. He who will distribute immense\nwealth, will be considered as master of men and prestige of birth will\nno longer be a title to supremacy. Accumulated wealth will be spent on\nostentatious dwellings. The minds of men will be wholly occupied with\nearning money and that even will be spent on the gratification of\nselfish desires. Women will follow their own inclinations and be given\nup to pleasure-seeking. Men will endeavour to acquire riches even\ndishonestly. No man will part with the smallest fraction of his wealth\nat the sacrifice of his own interest even when requested by his friends.\nIn the Kali age all people will consider themselves as equal with the\nBr\u0101hmanas; and cows will be held in reverence only because they supply\nmilk. People will be always in fear of dearth and scarcity and will\nwatch accordingly the appearances of the sky. They will all live, like\nanchorets, upon leaves and roots and fruits and put a period to their\nlives through fear of famine and want. Deprived of wealth, people will\nbe perpetually subject to famine and other afflictions; and they will\nnever enjoy pleasure and happiness. At the advent of the Kali they will\ntake their food without previous ablutions and without worshipping fire,\ncelestials or guests or offering obsequial libations to their\nprogenitors. The women will be fickle, short of stature, gluttonous;\nthey will all have many children and little means. And scratching their\nheads with both hands they will pay no attention to the commands of\ntheir husbands or parents. They will be selfish, abject and slovenly;\nthey will be scolds and liars; they will be indecent and immoral in\ntheir conduct and will ever attach themselves to dissolute men. And\ndisregarding the rules of studentship youths will study the Vedas.\nHouseholders will neither sacrifice nor practise becoming liberality.\nAnchorets will live upon food accepted from rustics and mendicants will\nbe influenced by regard for friends and associates. Princes will plunder\ntheir subjects instead of protecting them and under the pretext of\nlevying customs they will rob merchants of their property. In the Kali\nVuga every one, possessing cars and elephants and horses, will be a\nRaja; every one who is feeble will be a slave. Vai\u00e7yas will abandon\nagriculture and commerce and gain a livelihood by servitude or exercise\nof mechanical arts; Sudras, seeking a subsistence by begging and\nassuming outward marks of religious mendicants, will become the impure\nfollowers of impious and heretical doctrines.\n\nOppressed by famine and taxation men will desert their native countries\nand repair to the lands which are fit for coarser grains. The path of\nthe Vedas being obliterated and people having deviated into heresy,\niniquity will flourish and the duration of life will therefore decrease.\nOn account of the horrible penances enjoined by scripture and of the\nvices of the rulers, children will die in their infancy. Women will bear\nchildren at the age of five, six or seven years and men will beget them\nwhen they are eight, nine or ten. Men will grow old at the age of twelve\nand no one will live more than twenty years. Men will possess little\nsense, vigour virtue and will therefore die in a short time. O Maitreya,\nthe wise then estimate the approach of Kali when the number of heretics\nincreases. Whenever, O Maitreya, number of the pious devoted to the\nlessons of the Vedas, diminishes, the efforts, of the individuals who\ncultivate virtue, become relax; the first of males becomes no longer the\nobject of sacrifice; respect for the teachers of the Vedas declines and\nregard is cherished for the disseminators of heresy, the wise estimate\nthe augmented influence of the Kali.\n\nO Maitreya, in the Kali age corrupted by unbelievers, men will refrain\nfrom adoring Vishnu, the lord of sacrifice and the creator and sovereign\nof all and will say \"Of what authority are the Vedas? What are the\ncelestials or Brahmanas? What need there is of purification with water?\"\nAt the approach of the Kali, O Vipra, the clouds will yield scanty rain;\nthe corn will be light in ear and the grain will be poor and of little\nsap: garments will be mostly made of the fibres of the San: the\nprincipal of trees will be the Sami; principle caste will be the Sudra;\nmillet will be the more common grain; the milk in use will be chiefly\nthat of goats; unguents will be made of Ushira grass. The mother and\nfather-in-law will be venerated in the place of parents; and a man's\nfriend will be his brother-in-law or one who has a wanton wife. Men will\nsay \"Who has a father? Who has a mother? Every one is born according to\nhis deeds\"; therefore they will regard the wife's or the husband's\nparents as their own. Gifted with little sense they will be subject to\nall sorts of infirmities of mind, speech and body and will daily commit\nsins; and every thing that is likely to afflict beings, vicious, impure\nand wretched will be generated in the Kali Yuga. Thus, O Brahman, when\nholy study, oblations to fire and convocations of the celestials shall\nbe stopped some few people shall live at a holy place. And at this place\nwith the least trouble that piety shall be accumulated which could be\nacquired with the greatest exertions in the Krita age.\n\nSECTION II.\n\nPar\u0101\u00e7ara said:\u2014Hear, O highly illustrious one, I shall describe fully\nwhat the great Vy\u0101sa has related upon the subject.\n\nOnce on a time, the sages assembled and discussed at what season the\nleast morality obtained the greatest reward and by whom it was most\neasily displayed. In order to terminate the discussion they went to Veda\nVy\u0101sa to remove their doubts. They saw the illustrious sage, my son,\nimmersed in the water of the Ganges, and awaiting the close of his\nablutions, the sages remained on the banks of the sacred river under the\nshelter of a grove of trees. As my son plunged into the water and rose\nup from it the sages heard him exclaim. \"Excellent is the Kali age\".\nAgain dived he and again did he exclaim in their hearing. \"Well done,\nwell done, Sudra, thou art happy\". Again he sank down and again did they\nhear him say \"Well done, well done, women, they are happy who are more\nfortunate than they\". After this my son finished his bathing and the\nsages met him as he approached to welcome them. After they had been\nseated and offered their respects the son of Satyavati said to them \"For\nwhat you have come here?\" The Rishis said. \"Having entertained some\ndoubts regarding a subject we have come here to consult thee; but let\nthat remain at present; explain to us some thing else. We heard you say\n'Excellent is the Kali Yuga!' We are anxious to learn why this was said\nand why you repeatedly called them happy. Explain to us the meaning of\nit if it be not a mystery. We will then place before you the question\nthat engages our thoughts\".\n\nBeing thus accosted by the ascetics Vy\u0101sa smiled and said to them \"Hear\nexcellent sages, why I said 'Well done Well done!' The fruit of penance\nof continence, of silent prayer and the like, practised in the Krita age\nfor ten years, in the Treta for one year, in the Dw\u0101para for a month is\nobtained in the Kali age in a day and night; therefore I did say\n'Excellent, excellent is the Kali age'. The reward, which a man obtains\nin the Krita age by abstract meditation in the Treta by sacrifice, in\nthe Dw\u0101para by adoration, he receives, in the Kali Yuga by merely\nreciting the names of Kesava. O pious and great ascetics, in the Kali\nage, by very little exertion men attain to exalted virtue and it is for\nthis reason I speak highly of the Kali Yuga. Formerly the Vedas were to\nbe acquired by the twice-Born through the diligent observance of\nself-denial and it was their duty to celebrate sacrifices in accordance\nwith the ritual. Thereafter, idle prayers, idle feats, fruitless\nceremonies were performed, only to mislead the twice-born; for although\nobserved by them devoutly, yet in consequence of some irregularity in\ntheir celebration sin was incurred in all these works and what they ate\nor what they drank did not bring about the fulfilment of their desires.\nIn all their objects the twice-born enjoyed no independence and attained\ntheir respective spheres only with exceeding pain. On the other hand,\nthe Sudra, more fortunate than they, attains to his assigned station by\nrendering their service and performing merely the sacrifice of preparing\nfood in which no rules determine what may or may not be eaten, what may\nor may not be drunk. Therefore, excellent sages, the Sudra is fortunate.\n\n\"Men should acquire wealth by means not incompatible with their\nreligious duties and it should be given to the worthy and spent upon\nsacrifices. There is great trouble in their acquisition as well as their\npreservation. And it is equally difficult for them to spend them on\npious observances. O excellent Br\u0101hmanas, by undergoing these troubles\nand other diverse ones people attain to the holy region of Praj\u0101pati. A\nwoman has only to honour her husband in act, thought and speech to reach\nthe same region to which he is elevated and she thus accomplishes her\nobject without any great exertion. This was the meaning of my\nexclamation \u2018Well done' the third time. I have thus related to you what\nyou asked. Now put to me in any way you please the question for which\nyou came and I will make you a clear reply\".\n\nThe ascetics then said to Vy\u0101sa. \"The question that we purposed to put\nto you has already been answered by you in your reply to our subsequent\nenquiry\". Hearing this Krishna-Daip\u0101yana laughed and said to the pious\nsages who had come to see him whose eyes were wide open with surprise.\n\"By virtue of my divine knowledge I perceived the question you intended\nto put to me and in reference to this I uttered the expressions 'Well\ndone! Well done!' In fact in the Kali age duty is performed by the\nmortals with very little trouble, whose sins are all washed away by the\nwater of their individual piety\u2014by Sudras through the diligent service\nof the twice-born ones and by women through the slight effort of\nobedience to their husbands. It is for this reason O Br\u0101hmanas, that I\ndid thrice express my admiration of their happiness; for in the Krita\nand other ages great were the toils of the regenerate to perform their\nduty. I did not wait for your enquiry but replied at once to the\nquestion you wanted to put. Now what do ye, conversant with virtue, wish\nme to tell you?\"\n\nThereupon the ascetics saluted and praised Vyasa and freed by him from\nuncertainty departed as they came. I have also communicated to you. O\nexcellent Maitreya, the secret\u2014this one great virtue of the otherwise\nvicious Kali age. I shall now describe to you the dissolution of the\nworld and the aggregation of the elements.\n\nSECTION III.\n\nPar\u0101\u00e7ara said The dissolution of existing beings is of three kinds,\nincidental, elemental and absolute. The incidental is that which relates\nto Brahm\u0101 and takes place at the end of a Kalpa: the elemental is that\nwhich occurs after two Par\u0101rdhas; the absolute is final liberation from\nexistence.\n\nMaitreya said:\u2014\"Tell me, O excellent preceptor, what is the enumeration\nof a Par\u0101rdha, the expiration of two of which is the period of elemental\ndissolution\".\n\nPar\u0101\u00e7ara said:\u2014Parardha, O Maitreya, is that number which takes place in\nthe eighteenth place of figures enumerated according to the rule of\ndecimal notation. At the end of twice that period elemental dissolution\ntakes place when all the discrete products of nature are withdrawn into\nTheir indiscrete source. The shortest period of time is M\u0101tr\u0101 which is\nequal to the twinkling of the human eye; fifteen M\u0101tr\u0101 make a K\u0101shth\u0101;\nthirty K\u0101shth\u0101s one Kal\u0101: fifteen Kal\u0101s one N\u0101dhik\u0101. A N\u0101dhik\u0101 is\ndetermined by a measure of water with a vessel made of twelve Palas and\na half of copper in the bottom of which there is to be a hole made with\na tube of gold of the weight of four M\u0101shas and four inches long.\nAccording to the M\u0101gadha measure the vessel should hold a Prastha (or\nsixteen Palas) of water. Two of these N\u0101dis make one Muhurta; thirty of\nwhich make one day and night. Thirty such periods constitute a month;\ntwelve months make a year, or a day and night of the celestials; and\nthree hundred and sixty such days, constitute a year of the celestials.\nAn aggregate of four ages consists of twelve thousand divine years; and\na thousand periods of four ages complete a day of Brahm\u0101. That period is\nalso termed a Kalpa during which fourteen Munis preside and at the end\nof it takes place the incidental or Brahm\u0101 dissolution. The nature of\nthis dissolution is very dreadful; hear, I shall describe this as well\nas that which takes place as the elemental dissolution.\n\nAt the end of a thousand period of four ages the earth is for the most\npart exhausted. A total dearth takes place which lasts for a hundred\nyears; and on account of the failure of food all beings become languid\nand exanimate and at last entirely die. The eternal Vishnu then takes\nthe character of Rudra the destroyer and comes down to reunite all his\ncreatures with himself. He enters into the seven rays of the sun, drinks\nup all the waters of the earth and causes all moisture, whatever in\nliving bodies or in the soil to evaporate, thus drying up the whole\nearth. Thus fed with his intervention with profuse moisture, the seven\nsolar rays dilate to seven suns, whose radiance glows above, below and\non every side and sets the three worlds and P\u0101t\u0101la on fire. The three\nworlds, consumed by these suns, become rugged and deformed all over\ntheir mountains, rivers and seas; and the earth bare of verdure, and\ndestitute of moisture alone remains resembling in appearance the back of\na tortoise. Hari, the destroyer of all things, in the form of Rudra, who\nis the flame of time, becomes the scorching breath of the serpent Sesha\nand thereby reduces P\u0101t\u0101la to ashes. The great fire, when it has reduced\nall the divisions of P\u0101t\u0101la to ashes, proceeds to the earth and consumes\nit also. A vast whirlpool of eddying flame then spreads to the region of\nthe atmosphere and the sphere of the celestials and wraps them in ruin.\nThe three spheres shew like a frying pan amidst the surrounding flames\nthat prey upon all movable and stationary things. O great saint, the\ninhabitants of the two upper spheres, having satisfied their respective\nduties and being assailed by the heat, repair to Maharloka. When that\nbecomes heated its inhabitants, who after the full period of stay, are\ndesirous of ascending to higher regions depart for the Janaloka.\n\nHaving consumed the whole universe in the person of Rudra, Jan\u0101rddana,\nbreathes fourth heavy clouds, and those called Samvartta resembling huge\nelephants in bulk overspread the sky, roaring and darting lightnings.\nSome are as white as the water-lily, some are dusky like smoke; some are\nyellow; some are of a dun colour, like that of an ass; some like ashes\nsprinkled on the forehead; some are deep blue, as the lapis lazuly; some\nazure like the sapphire; some are white at the couch or the jasmine;\nsome are black as colly rum; some are like the lady-bird; some are of\nfierceness of red arsenic and some are like the wing of the painted joy.\nSuch is the colour of these massy clouds; in form some resemble towns,\nsome mountains, some are like houses and hovels and some are like\ncolumns. Huge in size and loud in thunder they fill space. Showering\ndown torrents of water, those clouds quench the dreadful fires which\ninvolve the three worlds and then rain incessantly a hundred years and\ndeluge the whole universe. Showering down in drops as large as dice\nthese rains overspread the earth and fill the middle region and inundate\nthe celestial sphere. The world is now enshrouded in darkness and all\nthings animate and inanimate having perished, the clouds continue to\npour down waters for more than a hundred years.\n\nSECTION IV.\n\nPar\u0101\u00e7ara said:\u2014O great ascetic, the waters having reached the region of\nthe seven Rishis the whole of three worlds becomes one ocean. The breath\nof Vishnu, thereupon, becomes a strong wind, which blows for more than a\nhundred years until all the clouds are dispersed. The wind is then\nre-absorbed and he, of whom all beings are made, the lord by whom all\nthings exist, he, who is inconceivable, without beginning of the\nuniverse, reposes sleeping upon Sesha in the midst of the ocean. The\ncreator Hari, sleeps upon the ocean in the form of Brahm\u0101 glorified by\nSanaka and the saints who had departed to the Janaloka and contemplated\nby the holy inhabitants of Brahmaloka, anxious for final\nliberation\u2014involved in mystic slumber, the celestial personification of\nhis own illusions and meditating on his own ineffable spirit which is\ncalled V\u0101sudeva. This, O Majtreya, is the dissolution called incidental,\nbecause, Hari, in the form of Brahm\u0101, sleeps there as its incidental\ncause.\n\nWhen the universal spirit wakes, the world revives: when he clears his\neyes, all things fall upon the bed of mystic sleep. In the same manner a\nthousand great eyes comprise a day of Brahm\u0101 so his night consists of\nthe same period: during which the world is submerged by a vast ocean.\nAwaking at the end of his night the unborn Vishnu, in the character of\nBrahm\u0101, creates the universe anew in the manner formerly described unto\nyou. I have thus related to you the intermediate dissolution of the\nworld taking place at the end of every Kalpa. I will now, O Maitreya,\ndescribe to you elemental dissolution. When by dearth and fire all the\nworlds and Patalas are dried up and the modification of Mahat and other\nproducts of nature are by the will of Krishna destroyed the progress of\nelemental dissolution is begun. At first the waters swallow up the\nproperty of earth which is the rudiment of smell; and earth, deprived of\nits property, proceeds to destruction. Devoid of the rudiment of odour\nthe earth becomes identical with water. The water then being much\nincreased roaring and rushing along fill up all space whether agitated\nor still. When the universe is thus pervaded by the waves of the watery\nelement its rudimental flavour is licked up by the element of fire and\non account of the destruction of these rudiments the waters themselves\nare destroyed. Devoid of the essential element of flavour they become\nidentical with fire and the universe is therefore entirely filled with\nflame which drinks up the water on every side and gradually overspreads\nthe whole of the world. While space is envelope in flame above, below\nand all around the element of the wind seizes upon the rudimental\nproperty or form which is the cause of light, and that being withdrawn,\nall becomes of the nature of air. The rudiment of form being destroyed\nand fire deprived of its rudiment, air extinguishes fire and spreads\nresistlessly over space which is deprived of when fire mages into air.\nAir then accompanied by sound which is the source of ether, extends\neverywhere throughout the ten regions of space until ether seizes upon\ncontact, its rudimental property; by the loss of which air is destroyed\nand ether remains unchanged: devoid of form, flavour, touch and smell,\nit exists unembodied and vast and pervades the whole of space. Ether,\nwhose characteristic property and rudiment is sound exists alone\noccupying all the vacuity of space. At then the radical element egotism\ndevours sound and all the elements and faculties are at once merged into\ntheir original. This primary element is conscientiousness combined with\nthe property of darkness and is itself swallowed up by Mahat whose\ncharacteristic property is intelligence; and earth and Mahat are the\ninner and outer boundaries of the universe. In this manner, as in the\ncreation were the seven forms of nature (Prakriti) reckoned from Mahat\nto earth; so at the time of elemental dissolution these seven\nsuccessively re-enter into each other. The egg of Brahm\u0101 is dissolved in\nthe waters that surround it, with its seven zones, seven oceans, seven\nregions, and their mountains. The investure of water is drunk up by\nfire; the stratum of fire is absorbed by that of air: air blends itself\nwith ether; the primary element of egotism devours the ether and is\nitself taken up by intellect, which, along with all those, is seized\nupon by nature. Equilibrium of the three properties, without excess or\ndeficiency, is called nature (Prakriti), origin (Hetu), the chief\nPrinciple (Pradh\u0101na) cause (K\u0101rana), supreme (Param). This Prakriti is\nessentially the same, whether discrete or indiscrete; only that which is\ndiscrete finally is lost or absorbed in the indiscrete. Spirit also\nwhich is one, pure, imperishable, eternal, all-pervading is a portion of\nthat supreme spirit which is all things. That spirit which is other than\nembodied spirit, in which there are no attributes of name, species or\nthe like\u2014which is one with all wisdom and is to be understood as sole\nexistence, that is Brahm\u0101, infinite glory, supreme spirit, supreme\npower, Vishnu, all that is from whence the perfect sage returns no more.\nPrakriti, which I have described to you as being essentially both\ndiscrete and indiscrete and spirit both resolve into spirit, supreme\nspirit is the upholder of all things and the ruler of all things and is\nglorified in the Vedas and in the Vedanta by the name of Vishnu.\n\nWorks as sanctioned by the Vedas are of two kinds, active and quiescent;\nby both of which the universal person is worshipped by mankind. He, the\nlord of sacrifice, the male of sacrifice, the most excellent Purusha, is\nworshipped by men in the active mode, by rites enjoined in the Rik,\nYayur and Sama Vedas. The soul of wisdom, the person of wisdom, Vishnu,\nthe giver of emancipation is worshipped by the sages in the quiescent\nform through meditative devotion. The exhaustless Vishnu is whatever\nthing that is designated by long, short or prolated syllables or that\nwhich is without a name. He is that which is dissolute or that which is\nindescrete: he is exhaustless spirit, supreme spirit, universal spirit,\nHari, the assumer of universal forms. Nature, discrete or indiscrete is\nabsorbed unto him, and spirit also merges into the all diffusive and\nunobstructed spirit. The period of two Par\u0101rdhas, as I have related to\nyou, O Maitreya, constitutes a day of that powerful Vishnu, and whilst\nthe products of nature are merged into this source, nature into spirit\nand that into the supreme, that period is called his night and is of\nequal duration with his day. But in reality, to that supreme spirit\nthere is neither day nor night and these distinctions are only\nfiguratively applied to the Almighty. I have thus explained to you the\nnature of elemental dissolution and will now explain to you which is\nfinal.\n\nSECTION V.\n\nPar\u0101\u00e7ara said:\u2014O Maitreya, having investigated kinds of worldly pain and\nhaving acquired true wisdom and detachment from worldly objects the wise\nman obtains final liberation. The first of the three pains, or\nAdhyatmika is of two kinds\u2014physical and mental. Bodily pain, as you\nshall hear, is of many sorts. Affections of the head, catarrh, fever,\ncholic, fistula, spleen, hemorrhoids, intumescence, sickness, opthalmia,\ndysentary, leprosy, and many other diseases constitute physical\naffliction. Mental pains are love, anger, fear, hate, covetousness,\nstupefaction, despair, sorrow, malice, disdain, jealousy, envy and many\nother passions that are created in the mind. These and diverse other\nafflictions, mental or physical, are comprised under the class of\nworldly sufferings which is called Adhyatmika, The pain Adhibhautika, O\nexcellent Br\u0101hman, is every kind of evil that is inflicted upon men by\nbeasts, birds, men, goblins, snakes, fiends, or reptiles and the pain\nthat is called Adhidaivika or superhuman is the work of cold, heat,\nwind, rain, lightning and other phenomena. Affliction, O Maitreya, is\nmultiplied in thousands of shapes in the progress of conception, birth,\ndecay, disease, death and hell. The tender animal exists in the embryo\nsurrounded by abundant filth, floating in water and distorted in its\nback, neck and bones; enduring severe pain even in the course of its\ndevelopment and disordered by the acid, bitter, pungent and saline\narticles of its mother's food; incapable of extending or contracting its\nlimbs, reposing amidst slime of ordure and urine; every way incommoded\nwith conciousness and calling to memory many hundred previous births.\nThus exists the embryo in profound affliction bound to the worlds by its\nformer works.\n\nWhen the child is about to be born, its face is besmeared by excrement,\nurine, blood, mucus, and semen; its attachment; to the uterus is\nruptured by the Praj\u0101pati wind: it is turned head downwards and\nviolently expelled from the womb by the powerful and painful winds of\nparturition; and the infant, losing; for a time all sensation when\nbrought in contact with the external air, is immediately deprived of its\nintellectual knowledge. Then born the child is tortured in every limb,\nas if pierced with thorns or cut to pieces with a saw, and falls from\nits fetid lodgement as from a sore, like a crawling thing upon the\nearth. Unable to feel itself, unable to turn itself, it is dependent on\nthe will of others for being bathed and nourished. Laid upon a dirty\nbed, it is bitten by insects and mosquitoes and has not power to drive\nthem away. Many are the pangs attending birth and many are those which\nsucceed to birth; and many are the afflictions that are inflicted by\nelemental and superhuman powers in the state of childhood covered by the\ngloom of ignorance; and internally bewildered man knows not whence he\nis, who he is, whither he goeth nor what is his nature; by what bonds he\nis bound; what is cause and what is not cause; what is to be done and\nwhat is to be left undone; what is to be said and what is to be kept\nsilent, what is righteousness and what is iniquity; in what it consists\nor how; what is right, what is wrong; what is virtue, what is vice. Thus\nman, like a brute beast addicted only to animal gratification, suffers\nthe pain that ignorance brings about. Ignorance, darkness, inactivity\ninfluence those devoid of knowledge so that pious works are neglected;\nbut hell is the consequence of neglect of religious acts, according to\nthe great sages, and the ignorant therefore suffer affliction both in\nthis world and in the next.\n\nWhen old age comes in, the body is infirm, the limbs are relaxed; the\nface is emaciate and shrivelled; its skin is wrinkled and scantily\ncovers the veins and sinews; the eyes discern not a far off, and the\npupil gazes on vacuity: the nostrils are stuffed with hair; the trunk\ntrembles as it moves; the bones appear beneath the surface; the back is\nbowed and the joints are bent; the digestive fire is extinct and there\nis little appetite and little vigour; walking, rising sitting, sleeping\nare all painful efforts; the ear is dull; the eye is dim; the mouth is\ndisgusting with dribbling saliva; the senses no longer are obedient to\nthe will; and as death approaches, the things that are perceived even\nare immediately forgotten. The utterance of a single sentence is\nfatiguing and wakefulness is perpetuated by difficult breathing,\ncoughing and painful exhaustion. The old man is lifted up by some body\nelse; he is an object of contempt to his servants, his children and his\nwife. Incapable of cleanliness, of amusement, or food, or desire, he is\nlaughed at by his dependents, and disregarded by his kin; and dwelling\non the exploits of his youth, as on the actions of a past life, he sighs\ndeeply and is sorely distressed. Such are some of the pains to which old\nage is doomed. I will now describe to you the agonies of death.\n\nThe neck droops, the feet and hands are relaxed; the man is repeatedly\nexhausted, subdued and visited with interrupted knowledge; the principle\nof selfishness afflicts him and he thinks what will become of my wealth,\nmy lands, my children, my wife, my servants, my house? The joints of his\nlimbs are tortured with severe pains as if cut by a saw or as if they\nwere pierced by the sharp arrows of the destroyer; he rolls his eyes and\ntosses about his hands and feet; his lips and palate are parched and dry\nand his throat obstructed by foul humours and deranged vital airs, emits\na rattling sound; he is afflicted with burning heat, thirst and hunger:\nand he at last passes away tortured by the servants of the judge of the\ndead, to undergo a renewal of his sufferings in another body. These are\nthe afflictions to which a man is doomed when he dies. I will now\ndescribe to you the tortures which they suffer in hell.\n\nMen are bound, when they die, by the servants of the king of Tartarus,\nwith cords, and beaten with their sticks and have then to encounter the\nfierce aspect of Yama and the horrors of their terrible route. In the\ndifferent hells there are various intolerable tortures with burning\nsand, fire, machines, and weapons; some are severed with saws, some\nroasted in forges, some are chopped with axes, some buried in the\nground, some are mounted on stakes, some cast to wild beasts to be\ndevoured, some are gnawed by the vultures, some torn by tigers, some are\nboiled in oil, some rolled in caustic slime, some are precipitated from\ngreat heights, some are tossed upwards by engines. The number of\npunishments inflicted in hell, which are the consequences of sin, is\ninfinite. But not in hell alone do the souls of the deceased undergo\npain: there is no cessation even in heaven for its temporary inhabitant\nis even tormented with the prospect of descending to earth again. He is\nagain liable to conception and to birth; he is merged again into the\nembryo and repairs to it when about to be born; then he dies, as soon as\nborn, or in infancy, or in youth, or in manhood or in old age. Death\nsooner or later is inevitable. As long as he lives he is immersed in\nmanifold afflictions, like the seed of the cotton amidst the down that\nis to be spun into thread. In acquiring, losing, and preserving wealth\nthere are many griefs; and so there are in the misfortunes of our\nfriends. Whatever is produced that is most acceptable to man; that,\nMaitreya, becomes a seed whence springs the tree of sorrow. Wife,\nchildren, servants, houses, lands, riches, contribute much more to the\nmisery than to the happiness of mankind. Where could man, scorched by\nfires of the sun of this world, look for felicity, were it not for the\nshade afforded by the tree of emancipation? Attainment of the divine\nbeing is considered by the wise as the remedy of the three-fold class of\nills that beset the different stages of life, conception, birth and\ndecay, as characterised by that only happiness which effaces all other\nkinds of felicity however abundant, and as being absolute and final.\n\nIt should therefore be the assiduous endeavour of wise men to attain\nunto god. The means of such attainment are said, great Muni, to be\nknowledge and works. Knowledge is of two kinds, that which is derived\nfrom scripture, and that which is derived from reflection. Brahma that\nis the word is composed of scripture. Brahma that is supreme is produced\nof reflection, ignorance is utter darkness, in which knowledge, obtained\nthrough any sense, shines like a lamp; but the knowledge that is derived\nfrom reflection breaks upon the obscurity. What has been said by Manu,\nwhen appealing to the meaning of the Vedas with respect to this subject,\nI will repeat to you. There are two forms of spirit or god, the spirit,\nwhich is word, and spirit, which is supreme. He who is thoroughly imbued\nwith the word of god obtains supreme spirit. The Atharva Veda also\nstates that there are two kinds of knowledge; by the one, which is the\nsupreme, god is attained: the other is that which consists of the Rik\nand other Vedas. That which is imperceptible, undecaying, inconceivable,\nunborn, inexhaustable, indescribable; which has neither form, nor hands\nnor feet; which is almighty, omnipresent, eternal; the cause of all\nthings, and without cause, permeating all, itself unpenetrated, and from\nwhich all things proceed, that is the object which the wise behold, that\nis Brahma, that is the supreme state, that is the thing spoken of by the\nVedas, the infinitely subtle, supreme condition of Vishnu. That essence\nof the supreme is defined by the term Bhagavat: the word Bhagavat is the\ndenomination of that primeval and eternal God: and he who fully\nunderstands the meaning of that expression, is possessed of holy wisdom,\nthe sum and substance of the three Vedas. The word Bhagavat is a\nconvenient form to be used in the adoration of that supreme being, to\nwhom no term is applicable; and therefore Bhagavat expresses that\nsupreme spirit which is individual, almighty, and the cause of causes of\nall things. The letter Bh implies the cherisher and supporter of the\nuniverse. By ga is understood the leader, impeller, or creator. The\ndissyllable Bhaga indicate the six properties: dominion, might, glory,\nsplendour, wisdom, and dispassion. The purport of the letter va is that\nelemental spirit in which all beings exist, and which exists in all\nbeings. And thus this Great word Bhagav\u0101n is the name of V\u0101sudeva, who\nis one with the Supreme Brahma and of no one else. This word therefore,\nwhich is the general denomination of an adorable object, is not used in\nreference to the supreme in a general but a special signification. When\napplied to any other thing or person it is used in its customary or\ngeneral import. In latter case it may purport one who knows the origin\nand end and revolutions of being and what is wisdom and what ignorance.\nIn the former it denotes wisdom, energy, power, dominion, might, glory,\nwithout end and without defect.\n\nThe term V\u0101sudeva means that all beings abide in that supreme spirit and\nthat he abides in all beings as was formerly explained by Kesidhwaja to\nKh\u0101ndikya called Janaka when he enquired of him an explanation of the\nname of the immortal V\u0101sudeva. He said \"He dwelleth internally in all\nbeings and all things dwell in him; and thence the lord V\u0101sudeva is the\ncreator and preserver of the world. He though identical with all beings\nis beyond and separate from material nature, from its products, from\nproperties and from imperfection; he is beyond all investing substance;\nhe is universal soul; all the interstices of the universe are filled up\nby him; he is one with all good qualities; and all created beings are\nendowed with but a small portion of his individuality. Assuming at with\nvarious shapes he bestows benefits on the whole world, which was his\nwork. Glory, might, dominion, wisdom, energy, power and other attributes\nare collected in him. Supreme of the supreme, in whom no imperfections\nabide, lord over finite and infinite, god in individuals and universals,\nvisible and invisible, omnipotent, omnipresent, omnicient, almighty. The\nwisdom, perfect, pure, supreme, undefiled and one only by which he is\nconceived, contemplated and known, that is wisdom; all else is\nignorance\".\n\nSECTION VI.\n\nPar\u0101\u00e7ara said:\u2014The Purusottama is also known by holy study and devout\nmeditation; and either, as the cause of attaining him, is entitled\nBrahma. From study let a man proceed to meditation and from meditation\nto study; by perfection in both supreme spirit becomes manifest. Study\nis one eye wherewith to behold it and meditation is the other: he who is\nidentical with Brahma sees not with the eye of flesh.\n\nMaitreya said:\u2014\"Revered preceptor, I am desirous to know what is meant\nby the term Yoga, by understanding which I may behold the supreme being,\nthe upholder of the universe\".\n\nPar\u0101\u00e7ara:\u2014I will repeat to you, O Maitreya, the explanation formerly\ngiven by Kesidhwaja to the high-minded Kh\u0101ndikya also called Janaka.\n\nMaitreya: \"Tell me, first. Brahman, who Kh\u0101ndikya was, and who was\nKesidhwaja; and how it happened that a conversation relating to the\npractice of Yoga occurred between them\".\n\nPar\u0101\u00e7ara. There was Janaka named Dharmadhwaja who had two sons\nAmitadhwaja and Kritadhwaja; and the latter was a king ever devoted to\nthe existent supreme spirit; his son was the celebrated Kesidhwaja. The\nson of Amitadhwaja was Janaka called Kh\u0101ndikya. Kh\u0101ndikya was diligent\nand celebrated on earth for pious observances. Kesidhwaja on the other\nhand was gifted with spiritual knowledge. These two were engaged in\nhostilities and Kh\u0101ndikya was driven from his principality by\nKesidhwaja. Expelled from his dominions he wandered with a few\nfollowers, his priest and his counsellors, amidst woods and mountains\nwhere destitute of true wisdom, he performed many sacrifices expecting\nthereby to obtain divine truth and to escape from death by ignorance.\n\nOnce on a time, while Kesidhwaja, the best of those who are skilled in\ndevotion, was engaged in devout practices a fierce tiger slew his milch\ncow in the lonely forest. When the Raja heard that the cow had been\nkilled he asked the ministering priests what sort of penance would\nexpatiate the crime. They said that they did not know and referred him\nto Kaseru. And consulted by the king Kaseru told him that he did not\nknow and Sunaka would be able to tell him. Accordingly the Raja went to\nSunaka; but he said too. \"I am as unable, O great king, to answer your\nquestion as Kaseru has been; there is no one on earth who can give you\nthe information except your enemy Kh\u0101ndikya, whom you have vanquished\".\n\nBeing thus accosted Kesidhwaja said:\u2014\"I will go then and pay a visit to\nmy enemy; no matter, if he kill me, for I shall then obtain the reward\nthat attends being slain in a holy cause; whereas if on the other hand\nhe tells me what penance to perform then my sacrifice will be unimpaired\nin efficacy\". Accordingly he ascended his car, having clothed himself in\nthe deerskin and went to the forest where the wise Kh\u0101ndikya lived. When\nKh\u0101ndikya saw him approach his eyes reddened with ire and he took up his\nbow and said to him \"You have armed yourself with deerskin to bring\nabout my destruction thinking that in such a dress you will be safe from\nme; but fool, the deer upon whose backs this skin is seen are slain by\nyou and me with sharp arrows so I will slay you; you shall not go free\nwhilst I am living. You are an unprincipled felon, who have robbed me of\nmy kingdom and are deserving of death\". To this Kesidhwaja replied: \"I\nhave come here Kh\u0101ndikya, to consult you about my doubts and not with\nany hostile intention; lay aside therefore both your arrow and anger\".\nThus addressed Kh\u0101ndikya retired for a while, with his counsellors and\nhis priest and consulted with them what course to adopt. They strongly\nurged him to slay Kesidhwaja who was in his grasp and by whose death he\nwould again become the monarch of the whole world. Kh\u0101ndikya replied to\nthem: \"It is undoubtedly true that by such an act I would become the\nmonarch of the whole world but he would thereby conquer the next world:\nwhilst the earth would be mine. And if I do not slay him I shall conquer\nthe world to come and leave him this earth. It appears to me that this\nworld is not so much valuable as the next: for the subjugation of the\nnext world continues for ever while the conquest over this is but\ntemporary. I will therefore not kill him but tell him what he wishes to\nknow\".\n\nComing accordingly to Kesidhwaja, Kh\u0101ndikya asked him to propose his\nquestion which he promised to answer. And Kesidhwaja related to him what\nhad taken place, that death of the cow and desired to know what penance\nbe should perform. Kh\u0101ndikya, in reply, explained to him fully the\nexpiation that was suited to the occasion; and then with his permission\nKesidhwaja returned to the place of sacrifice and regularly fulfilled\nevery necessary act. Having completed the ceremony with its\nsupplementary rites Kesidhwaja accomplished all his objects: but he then\nreflected thus \"The priests whom I invited to attend have all been duly\nhonoured; all those who had any request to make have been pleased with\nmy complying with their desires; all that is proper for this world has\nbeen effected by me; why then my mind should feel as if my duty had been\nunfulfilled\". Thinking this he remembered that he had not presented to\nKh\u0101ndikya the gift that it is proper to offer to a spiritual preceptor\nand mounting his chariot he immediately started for the dense forest\nwhere the sage resided. Upon his reappearance Kh\u0101ndikya took up arms to\nslay him; but Kesidhwaja exclaimed \"Forbear, venerable sage; I have not\ncome hither injure you; throw off your wrath, Kh\u0101ndikya, know that I\nhave come here to offer you that present which is due to you as my\ninstructor. Through your lesson I have fully completed my sacrifice and\nI am therefore desirous to give you a gift. Demand what it shall be\".\n\nHaving once more consulted his counsellors, Kh\u0101ndikya told them the\npurpose of his rival's visit and asked them what he should demand. His\nfriends recommended him to take back his whole kingdom for prudent men\nacquire them without conflicting hosts. The king Kh\u0101ndikya reflecting\nlaughed and said to them \"Why should a person like me be desirous of a\ntemporary earthly kingdom? Indeed you are very good advisers as regards\nthe present worldly affairs\u2014but you are undoubtedly ignorant of the life\nto come\". Saying this he returned to Kesidhwaja and said to him \"Is it\ntrue that you wish to make me a gift as to your preceptor?\" \"Indeed I\ndo\" answered Kesidhwaja. Whereto Kh\u0101ndikya replied \"Then, as it is known\nthat you are learned in the spiritual learning that teaches the doctrine\nof the soul, if you will communicate that knowledge unto me you will\nhave discharged your debt to your preceptor. Communicate unto me what\nacts are efficacious for the alleviation of human sufferings\".\n\nSECTION VII.\n\nKesidhwaja said \"But why have you not demanded of me my kingdom free\nfrom all troubles; what else save dominion is acceptable to the\nwarrior?\" Whereto Kh\u0101ndikya replied \"I will tell you why I did not make\nsuch a demand nor require that territory which is an object of ignorant\nambition. It is the duty of the warrior to protect his subjects in peace\nand to kill in fight the enemies of his way. It is no fault that you\nshould have taken my kingdom from one who was unable to defend it, to\nwhom it was a bondage and who was thus freed from the incumbrance of\nignorance. My desire of dominion originated from my being born to\npossess it; the ambition of others which proceeds from human frailties,\nis not compatible with virtue. To solicit gift is not the duty of a\nprince and warrior. It is for this reason I have not demanded of you the\nkingdom, a request which is the outcome of ignorance. Those only, who\nare ignorant, whose minds are attached to selfishness and who are\nintoxicated with the liquor of self-sufficiency, desire kingdoms; not\nsuch as I am\".\n\nPar\u0101\u00e7ara said:\u2014Being greatly delighted, the king Kesidhwaja praised\nKh\u0101ndikya and said to him affectionately \"Listen to my words. Through\nthe desire of escaping death by the ignorance of works I exercise the\nregal power, celebrate various sacrifices and enjoy pleasures subversive\nof purity. Fortunate it is for you that your mind has attached itself to\nthe dominion of discrimination. Pride of your race now listen to the\nreal nature of ignorance. The mistaken notion that self consists in what\nis not self and that property consists in what is not one's own\nconstitute the double seed of the tree of ignorance. The ill judging\nembodied being, bewildered by the darkness of fascination situated in a\nbody composed of five elements, loudly asserts 'This is I' but who would\nascribe spiritual individuality to a body in which soil is distinct from\nether, air, fire, water and earth. What man of understanding assigns to\ndisembodied spirit corporeal fruition or what lands, houses and the like\nthat it should say, 'These are mine?' What wise man entertains the idea\nof property in sons or grandsons begotten of the body after the spirit\nhas abandoned it? Man performs all acts for the purpose of bodily\nfruition and the consequence of such acts is another body; so that their\nresult is nothing but confinement to bodily existence. In the same\nmanner as a mansion of clay is plastered with clay and water, so the\nbody which of earth is perpetuated by earth and water. The body\nconsisting of five elements is nourished by substances equally composed\nof those elements; but since this is the case, what is there in this\nlife that man should be proud of? Travelling the path of the world for\nmany thousands of births, man attains only the weariness of bewilderment\nand is smothered by the dust of imagination. When that dust is washed\naway by the bland water of real knowledge, then the weariness of\nbewilderment, sustained by the wayfarer through repeated births, is\nremoved. When that weariness is relieved the internal man is at peace\nand he obtains that supreme felicity which is unequalled and\nundisturbed. This soul is pure and composed of wisdom and happiness. The\nproperties of pain, ignorance and impurity are those of nature and not\nof soul. O Muni, there is no affinity between fire and water but when\nthe latter is placed over the former in a cauldron, it bubbles and boils\nand exhibits the properties of fire. In the same manner when soul is\nassociated with Prakriti it is vitiated by egotism and the rest and\nassumes the qualities of grosser nature although essentially distinct\nfrom them and compatible. Such is the seed of ignorance as I have\nexplained it to you: there is but one remedy for earthly sorrows\u2014the\npractice of devotion; no other is known\".\n\nThereupon Khandikya said:\u2014\"Do you then the foremost of those versed in\ncontemplative devotion explain to me what that is, for in the race of\nthe descendants of Nimi you are best acquainted with the sacred writings\nin which it is taught\". Whereto Kesidhwaja replied: \"Hear the account of\nthe nature of contemplative devotion, which I am imparting to you and by\nperfection in which the sage attains resolution into Brahma and never\nsuffers birth again. The mind of man is the cause both of his bondage\nand his liberation its addiction to the objects of sense is the means of\nhis bondage; its separation from objects of sense is the means of his\nliberation. The sage, who is capable of discriminative knowledge, must\ntherefore restrain his mind from all objects of sense and therewith\nmeditate upon the supreme being, who is identical with spirit, in order\nto obtain liberation; for that supreme spirit attracts to itself him who\nmeditates upon it, and who is of the same nature, as the lodestone\nattracts the iron by the virtue which is common to itself and to its\nproducts. Contemplative devotion is the union with Brahma effected by\nthat condition of mind which has attained perfection through those\nexercises which complete the control of self; and he, whose\ncontemplative devotion is characterised by the property of such absolute\nperfection, is in truth, O sage, expectant of final liberation from the\nworld.\n\n\"The Yogi, when he first gives himself up to the practice of\ncontemplative devotion, is called the novice or practitioner; when he\nhas attained spiritual union, he is called the adept or he whose\nmeditations are accomplished. Should the thoughts of the former be\nunvitiated by any obstructing imperfection, he will obtain freedom after\npractising devotion through several lives. The latter speedily obtains\nliberation in that existence, all his acts being consumed by the fire of\ncontemplative devotion. The sage, who would bring his mind into a proper\nstate for the performance of devout contemplation, must be devoid of\ndesire and observe invariably continence, compassion, truth, honesty,\nand disinterestedness; he must fix his mind upon the supreme Brahma,\npractising holy study, purification, contentment, penance and\nself-control. These virtues, respectively termed the five acts of\nrestraint and five of obligation bestow excellent rewards when practised\nfor the sake of reward and eternal liberation and when they are not\nprompted by the desire of transient benefits. Endowed with these merits,\nthe sage, self-restrained, should sit in one of the modes termed\nBhadr\u0101sana and engage in contemplation. Bringing his vital airs called\nPr\u0101na under subjection, by frequent repetition is thence called\nPr\u0101n\u0101y\u0101ma which is, as it were, a seed with a seed. In this, the breath\nof expiration and that of inspiration are alternately obstructed\nconstituting the act two-fold; and the suppression of both modes of\nbreathing produces a third. The exercise, of yogi, whilst endeavouring\nto bring before his thoughts the gross form of the eternal, is\ndenominated Alambana. He is then to perform Praty\u0101h\u0101ra, which consists\nin restraining his organs of sense from susceptibility to outward\nimpressions, and directing them entirely to mental perceptions. By these\nmeans the entire subjugation of the unsteady senses is effected: and if\nthey are not controlled the sage will not accomplish his devotions. When\nby the Pr\u0101n\u0101y\u0101ma the vital airs are restrained and the senses are\nsubjugated by Praty\u0101h\u0101ra then the sage will be able to keep his mind\nsteady in its perfect asylum\".\n\nKh\u0101ndikya then said to Kesidhwaja \"Illustrious sage, inform me what is\nthat perfect asylum of the mind resting on which it destroys all the\nproducts of human infirmity\". To this Keshidhwaja replied. \"The asylum\nof mind is Brahma, which, of its own nature, is two-fold; as being with\nor without form; and each of these, is supreme and secondary.\nApprehension of Brahma or spirit is again three-fold. I will explain the\ndifferent kinds to you, they are that which is called Brahma, that which\nis named from works, and that which comprehends both is the third. So\nthat mental apprehension is three-fold. Sanandana and other were endowed\nwith the apprehension of the nature of Brahma. The celestials and others\nwhether animate or inanimate are possessed of that which regards acts.\nThe apprehension, that comprehends both works and spirit, exists in\nHiranyagarbha and others, who are possessed of contemplative knowledge\nof their own nature and who also exercise certain active functions as\ncreation and the rest. Until all acts, which are the causes of notions\nof individuality, are discontinued, spirit is one thing and universe is\nanother, to those who contemplate objects as distinct and various; but\nthat is called true knowledge or knowledge of Brahma which recognises no\ndistinctions, which contemplates only simple existence which is\nundefinable by words and is to be discovered solely in one's own spirit.\nThat is the supreme unborn, imperishable form of Vishnu, who is without\nform and characterised as a condition of the supreme soul, which is\nvariously modified from the condition of universal form. The sages, in\nthe early stage, cannot perceive this form so they must direct their\nminds to the gross form of Hari, which is of universal perceptibility.\nThey must meditate upon him as Hiranyagarbha, as the glorious V\u0101sava, as\nPraj\u0101pati, as the winds, the Vasus, the Rudras, the suns, stars,\nplanets, Gandharvas, Yakshas, Daityas, all the celestials, and their\nprogenitors, men, animals, mountains, oceans, rivers, trees, all beings\nand all sources of beings, all modifications of natures, and its\nproducts, whether sentient of unconscious, one-footed, two-footed, or\nmany-footed; all these are the sensible form of Hari, to be apprehended\nby three kinds of apprehension. All this universal world, this world of\nmoving and stationary beings is pervaded by the energy of Vishnu, who is\nof the nature of supreme Brahma. This energy is supreme, or when it is\nthat of conscious embodied spirit it is secondary. Ignorance, or that\nwhich is denominated from works, is a third energy; by which the\nomnipresent energy of embodied spirit is ever excited and whence it\nsuffers all the pains of repeated worldly existence. Obscured by that\nenergy, the energy that is denominated from embodied spirit, is\ncharacterised by different degrees of perfection in all created beings.\nIn inanimate things it exists in a very small degree; it is more in\nthings that have life, but are (without motion); in insects it is still\nmore abundant, and still more in birds: it is more in wild animals and\nin domestic animals the faculty is still greater: men have more of this\nfaculty than animals, and thence arises their authority over them; the\nfaculty exists in a supreme degree in N\u0101gas, Gandharvas, Yakshas,\ncelestials, Sakra, Praj\u0101pati and Hiranyagarbha; and is above ail\npredominant in that male (Vishnu) of whom all these various creatures\nare but the diversified forms, permeated universally by his energy, as\nall-pervading as the other.\n\n\"That state of Vishnu, which is without form, is to be meditated upon by\nthe sages and this imperceptible and shapeless form of Brahma is called\nby the wise 'that which is' and in which all the energies, described\nbefore, reside. O lord of men, from this state of Vishnu and which is\nformless, proceeds his universal form and other great form and other\nforms endowed with his diverse energies. For the behoof of the universe\nhe assumes various forms, that of the celestial, birds and men\u2014but he is\nnever born being influenced by his pristine actions; he is\nall-comprehending and irresistible. This universal form of his is to be\nmeditated upon by the sage for the purpose of purification for it washes\naway all sins. As the fire, combined with wind, consumes twigs with its\nincreased flame, so this form of Vishnu, when meditated upon by the sage\nin his heart, destroys all sins. Let us therefore fix our mind\nresolutely upon him who is the asylum of three fold energies and this is\nthe operation of the mind which is called perfect Dh\u0101ran\u0101: and thus the\nperfect asylum of individual as well as universal spirit, that which\nbeyond the three modes of apprehension, is attained for the eternal\nemancipation of the sage. O foremost of men, the gods and others who\nrest in the minds are impure and spring from acts. The apprehension by\nthe mild, of that visible form of Vishnu without regard to subsidiary\nforms is thence called Dh\u0101ran\u0101 and I will now describe to you the\nperceptible form of Hari which no mental retention will manifest except\nin a mind that is fit to become the receptacle of the idea. The\nmeditating sage must think of Vishnu as having a delightful and lovely\ncountenance with eyes like the leaf of the lotus, smooth cheeks, and a\nbroad and brilliant forehead; ears of equal size, the lobes of which are\nembellished with splendid pendants, a painted neck and a broad breast on\nwhich shines the mystic mark of Sribatsa; a belly falling in graceful\nfold, with a deep-seated navel; eight long arms or else four; and firm\nand well knit thighs and legs, with well-formed feet and toes. Let him,\nwith well-governed thoughts, contemplate, as long as he can persevere\nwith undivided attention, Hari as clad in a yellow raiment, wearing a\nrich diadem on his head and brilliant armlets and bracelets on his arms\nand bearing in his hands, the bow, the shell, the mace, the sword, the\ndiscus, the rosary, the lotus and the arrow. The Yogi may believe his\nretention to be perfect when this image never vanishes from his mind,\nwhether he be going or standing, or be engaged in any other voluntary\nact. The sage may then meditate upon the form of Vishnu without his arms\nas the shell, mace, discus and bow and as placid and bearing only his\nrosary. When the idea of this image is firmly retained, then he may\nmeditate on Vishnu without his diadem, bracelets or other ornaments. He\nmay next contemplate him as having but one single limb and may then fix\nhis whole thoughts upon the body to which the limbs belong. The process\nof forming a lively image in the mind exclusive of all other objects,\nconstitutes Dhy\u0101na, or meditation, which is perfected by six stages and\nwhen an accurate knowledge of self, free from all distinction, is\nattained by this mental meditation that, is termed Samadhi.\n\n\"After accomplishing this stage the Yogi acquires discriminative\nknowledge, which is the means of enabling living soul when all the three\nkinds of apprehension are destroyed to attain the attainable supreme\nbeing. Embodied spirit is the user of the instrument, which instrument\nis true knowledge; and by it that identification of the former is\nattained. Liberation which is the object to be effected being\naccomplished discriminative knowledge ceases. When endowed with the\napprehension of the nature of the object of enquiry, then there is no\ndifference between the individual and supreme spirit; difference is the\noutcome of the absence of true knowledge. When that ignorance which is\nthe cause of the difference between the individual and universal spirit\nb destroyed finally and for ever who shall ever make that distinction\nbetween them which does not exist? Thus I have, O Kh\u0101ndikya, in reply to\nyour question, explained to you what is meant by contemplative devotion\nboth fully and summarily. What else do you wish to hear?\"\n\nKh\u0101ndikya replied to Keshidhwaja and said:\u2014\"The explanation that has\nbeen given by you of the real nature of contemplative devotion, has\nsatisfied all my wishes and removed all impurity from my mind. The\nexpression 'mine' that I have been accustomed to use is untruth and\ncannot be otherwise declared by those who know what is to be known. The\nwords 'I' and 'mine' constitute ignorance; but practice is influenced by\nignorance. Supreme truth cannot be defined for it is not to be explained\nby words. Depart, therefore, Keshidwaja; you have done all that is\nnecessary for my real happiness, in teaching me contemplative devotion,\nthe exhaustible bestower of liberation from existence\".\n\nAfter receiving becoming homage from Kh\u0101ndikya, Keshidhwaja came back to\nhis capital. And having made his son Raja he repaired to woods to\naccomplish his devotions, his whole mind being intent on Govinda. His\nwhole mind being devoted to one object only and being purified by the\npractice of self-restraint, self-control and the rest he obtained\nabsorption into the pure and perfect spirit which is termed Vishnu. And\nin order to obtain liberation Keshidhwaja became averse from his own\nperishable works and lived amidst objects of sense and practised\nreligious rites without expecting any benefit therefrom. Being freed\nfrom ail sins by pure and auspicious fruition he obtained that\nperfection which removes all miseries.\n\nSECTION VIII.\n\nPar\u0101\u00e7ara said:\u2014I have thus explained to you the third kind of worldly\ndissolution, that which is absolute and final which is liberation and\nresolution into eternal spirit. I have related unto you the primary and\nsecondary creation, the families of patriarchs, the periods of the\nManwantaras and the genealogical histories of the kings. I have\ndescribed briefly to you, who were desirous of hearing it, the\nimperishable Vaishnava Pur\u0101na which destroys all sins, the most\nexcellent of all sacred writings and the means of attaining the great\nend of man. If you have any thing else to ask, put the question and I\nwill answer it.\n\nMaitkeya said:\u2014\"Holy preceptor, you have indeed said unto me all I\nwished to know and I listened to it with devoted attention. O great\nsaint, all my doubts have been removed and my heart has been purified.\nBy thy favour, I have been acquainted with the account of creation,\npreservation and destruction. I have also learnt from you of Vishnu in\nhis collective fourfold form; his three energies; and the three modes of\napprehending the object of contemplation. By thy favour I have acquired\na thorough knowledge of all this and there is nothing else worthy to be\nknown when it is once understood that Vishnu and his world are not\nmutually distinct. By your kindness, O great Muni, you have removed all\nmy doubts since you have instructed in the duties of the several tribes\nand in other deities; the nature of active life and discontinuance of\naction and derivation of all that exists from works. And I have nothing\nelse to enquire of you, O Venerable Brahmin; and pardon me, if by\nanswering to my questions you have been fatigued in any way. Pardon me\nfor the trouble I have given you through that amiable quality of the\nvirtuous which makes no distinction between a disciple and a child\".\n\nPar\u0101\u00e7ara said:\u2014I have related to you this Pur\u0101na which is equally as\nsacred as the Vedas by hearing which all sins are expatiated. In this,\nhave been described to you the primary and secondary creation, the\nfamilies of the patriarchs, the Manwantaras, the regal dynasties; the\ncelestials, Daityas, Gandharvas, serpents, R\u0101kshasas, Yakshas,\nVidhyidharas, Siddhas, and heavenly nymphs; ascetics, endowed with\nspiritual wisdom and practisers of devotion, the distinctions of four\ncastes, and the actions of the most eminent amongst men; holy places on\nthe earth, holy rivers and oceans, sacred mountains, and legends of the\ntruly wise, the deities of the different tribes and observances enjoined\nin the Vedas. By hearing this, all sins are obliterated. In this also\nthe glorious Hari has been revealed the cause of the creation,\npreservation and destruction of the world; the soul of all things and\nhimself all things; by the repetition of whose name man is freed from\nall sins which fly to the wolves that are frightened by a lion. The\nrepetition of his name with devout faith is the best remover of all\nsins, destroying them as fire purifies the metal from the dross. By the\nmere recollection of the name of Hari all the stains of Kali Yuga are\nremoved and piety is increased. That Hari, who is all existing things,\nwho is Hiranyagarbha, Indra, Rudra, the Adityas, the Aswins, the winds,\nthe Kinnaras, the Vasus, the S\u0101dhyas, Viswadevas the celestials, the\nYakshas, serpents, Kikshasas, the Sidhas; Daityas, Gandharyas, D\u0101navas,\nnymphs, the stars, asterism, planets, the seven Rishis, the regents and\nwarders of the quarters, men, Br\u0101hmans and the rest, animals tame and\nwild, insects, birds, ghosts and goblins, trees, mountains, woods,\nrivers, oceans, legions living underneath the earth, the divisions of\nthe earth and all perceptible object\u2014he who is identical with all\nthings, who knoweth all things, who is the form of all things being\nhimself without form and who is everything from the mount Meru to an\natom, he the glorious Vishnu and the destroyer of all sins, is described\nin this Pur\u0101na. The reward, which one obtains by hearing this Pur\u0101na, is\nequal to that obtained by the performance of a horse-sacrifice or by\nfasting at the holy places of Pryaga, Pushkara, Kurukshetra or Arbuda,\nHearing this Pur\u0101na once only is as efficacious as offering oblations in\na perpetual fire for one year.\n\nThe man, who having controlled his passions, bathes at Mathur\u0101 on the\ntwelfth day of the month of Jyeshtha and beholds the image of Hari,\nobtains a great reward and so does he who with his mind devoted to\nKesava, recites this Pur\u0101na. The man, who bathes in the river Jamun\u0101, on\nthe twelfth lunation of the light fortnight of the month in which the\nmoon is in the mansion Jyeshtha, and who fasts and worships Achyuta in\nthe city of Mathur\u0101, receives the recompense of an uninterrupted\nhorse-sacrifice. Beholding the ancestors of some eminent amongst men,\nattaining prosperity by the pious observances of their descendants,\nanother man's parents and their parents exclaim, \"If any of our\ndescendants, having bathed in the Jamun\u0101 and fasted, worships Govinda in\nMathur\u0101, in the light fortnight of Jyestha, he will secure for us an\nelevated position\". Having worshipped Jan\u0101rddana in the light fortnight\nof Jyeshtha a man of good birth will offer cakes to his fortunate\nancestors in the Yamun\u0101. By reading with devotion one section of this\nPur\u0101na one can acquire the same merit which he will reap by bathing in\nthe Yamun\u0101 during the light fortnight of Jyeshtha, by giving gifts to\nthe manes and worshipping Jan\u0101rddana with a devoted merit. Those who\nhave fallen into the ocean of worldliness and been stricken with terror,\nmay be liberated by reading this Pur\u0101na which frees one from bad dreams\nand imperfections.\n\nThis Pur\u0101na was originally composed by the Rishi N\u0101r\u0101yana and was\ncommunicated by Brahm\u0101 to Ribhu; he described it to Pryabrata who again\nrelated it to Bh\u0101guri. Bh\u0101guri recited it to Tambamitra, and he to\nDadicha, who gave it to S\u0101raswata. Bhrigu received it, who imparted it\nto Purukutsa and he taught it to Narmad\u0101, The goddess gave it to the\nN\u0101ga King, Dhritarashtra and to Pur\u0101na of the same race, by whom it was\ngiven to their king V\u0101suki. He imparted it to Vatsa and he to Ashawtara\nfrom whom it successively proceeded the Kambala and Elapatra. When the\nascetic Vedasiras descended to P\u0101t\u0101la, he there received the whole\nPur\u0101na from the N\u0101gas and communicated it to Pramati. Pramati imparted\nit to the wise J\u0101tukarna and he taught it to many other holy persons. By\nthe blessing of Vasistha I have been acquainted with it and I have\nfaithfully related it to you. O Maitreya, you will teach it at the end\nof the Kali age to Samika. Whoever hears this great mystery which\nremoves the stain of Kali shall be freed from his sins. He who hears\nthis every day acquits himself of his obligations to his manes,\ncelestials and men. Hearing ten chapters of this Pur\u0101na one obtains the\nrare and great merit that a man acquires by the gift of a brown cow. He\nwho hears the whole of this Pur\u0101na meditating on his mind, Achyuta, who\nis all things and of whom all things are made, who is the stay of the\nwhole universe\u2014the asylum of spirit; who is knowledge and that which is\nto be known; who is without beginning or end and the benefactor of the\ncelestials\u2014certainly obtains the reward which can be acquired by the\nuninterrupted celebration of the horse-sacrifice. He who recites and\nretains with faith this Pur\u0101na in the beginning, middle and end of which\nis described the glorious Achyuta, the lord of the universe in every\nstage\u2014the master of all that is stationary or movable composed of\nspiritual knowledge acquires such purity as exists not in any world the\neternal state of perfection which is Hari. The man who fixes his mind on\nAchyuta does not go to hell; he who meditates upon him considers even\ncelestial bliss as an impediment; he, in whose mind he abides, thinks\nlittle of the region of Brahm\u0101; for when present in the minds of those\nwho are pure, he bestows upon them eternal freedom. What wonder is there\nthat all sins shall be removed by chanting the name of this Vishnu? What\nelse should be heard of but that Hari, whom, those devoted to acts\nworship with sacrifices continually as the god of sacrifice; whom those\ndevoted to meditation contemplate as primary and secondary; composed of\nspirit; by obtaining whom man is not born, nor nourished nor subjected\nto death; who is both cause and effect; who as the progenitors receives\nthe libations made to them; who, as the gods, accepts the offerings\naddressed to them, the glorious being who is without beginning or end;\nwhose name is both Sw\u0101h\u0101 and Swadh\u0101; who is the asylum of all spiritual\npower; in whom the limits of finite, things cannot be measured, and who,\nwhen he enters the ear destroys all sin.\n\nSalutation unto the first of gods, Purusottama who is without end and\nbeginning, without growth and decay and death, who is substance that\nknows no change. Salutation unto that undecaying Purusha, Vishnu who\nassumed sensible qualities, who though pure became as if impure,\nassuming various shapes, who is gifted with divine wisdom and who is the\nlord of the preservation of all creatures. Salutation unto him who is\nthe instrument of meditative wisdom and active virtue, who confers\nenjoyments upon human beings; who is identical with three-fold\nqualities; who is without any change and is the cause of the evolution\nof the world and who is without any birth or decay. Salutations unto him\nwho is called heaven, air, fire, water, earth and who confers all\nobjects that satisfy sense, who benefits mankind, and who is\nperceptible, subtle, and imperceptible. May that unborn eternal Hari,\nwho is seen in manifold forms, whose essence consists of both nature and\nspirit, confer humanity that blessed condition which is without birth or\ndecay.\n\nFINIS.\n\n[1] This mystic monosyllable plays a prominent part in Sanskrit\nscriptural literature. Composed, according to some, of the letters a, u,\nand ma. signifying Brahm\u0101, Creator; Vishnu, Preserver; and Siva,\nDestroyer;\u2014it expresses the three in One; and is said to possess great\npower spiritually.\u2014T.\n\n[2] In this translation, such epithets as, although compounded of\ngeneral terms, have through usage come to mean some particular\nindividual, have been retained untranslated, their renderings being only\nappended in footnotes.\u2014Vasudeva is Vasudeva's son, an appellation of\nKrishna; which, again, although the name of the most celebrated\nincarnation of Vishnu, means\u2014dark blue or brown.\u2014T.\n\n[3] Pundarika-aksha\u2014having eyes resembling the pale lotus.\u2014T.\n\n[4] Hrishika\u2014organ of sense, and ica\u2014lord. Hirshikesha\u2014sovereign of the\nsenses,\u2014i.e. the cause of their action and abstention.\u2014T.\n\n[5] Vishnu means all-pervading.\u2014T.\n\n[6] The three cardinal qualities\u2014goodness, passion and darkness.\u2014T.\n\n[7] Unformed Nature is designated by several epithets\u2014Pradhana,\nPrakriti, Avyakta (unmanifested), etc.\u2014T.\n\n[8] Wealth is of eight kinds, viz., anim\u0101, laghim\u0101, pr\u0101pti, pr\u0101kamya,\nmahim\u0101, i\u00e7itwa, va\u00e7itwa, and k\u0101m\u0101va\u00e7\u0101yit\u0101.\u2014Anim\u0101 is the power of\nreducing one's self to the minutest proportions; laghim\u0101 is that of\nrendering one's self exceedingly light,\u2014pr\u0101pti is the power of\nobtaining anything that is wished; pr\u0101kamya is irresistibility of the\nWill; i\u00e7itwa is supremacy; va\u00e7itwa is the power of bringing all under\nsway; and K\u0101m\u0101va\u00e7\u0101yit\u0101 is the power of suppressing desire.\u2014T.\n\n[9] A Pur\u0101na treats of these five subjects, viz., (1) the creation, (2)\ndestruction and renovation of the world, (3) royal dynasties, (4) reigns\nof the Manus, and (5) geneologies.\u2014T.\n\n[10] The reigns of Manus.\n\n[11] A kalpa is a day and night of Brahm\u0101, consisting of 4,320,000,000\nsolar sidereal years, or years of mortals, measuring the duration of the\nworld.\u2014T.\n\n[12] An order of saints.\n\n[13] The text has puman\u2014male beings.\u2014T.\n\n[14] An oblation of various ingredients offered by way of respect.\u2014T.\n\n[15] An arrangement of the text of the Vedas into short sentences; or a\ncompilation.\u2014T.\n\n[16] Vasudeva is named from his residing in all objects and his endowing\nthem with splendour. Moksha Dharma.\u2014T.\n\n[17] Vyakta and Avyakta\u2014the names respectively of formed and unformed\nmatter.\u2014T.\n\n[18] According to the Sankhya system, which the author follows in his\ncosmogony, prior to creation, the Universe existed in Nature like a\nmangoe tree existing latent in a mangoe-stone; and in the fullness of\ntime, favored by the Primeval male and Time, the evolution of all was\nbrought about.\u2014T.\n\n[19] Male being.\u2014T.\n\n[20] Followers of the Sankhya Philosophy hold that the equilibrium of\nthe three principles or modes, is Prakriti\u2014Primal nature.\u2014T.\n\n[21] \"Here let us remind our readers of the argument by which we are led\nto conclude that the visible system (vyakta) is not the whole universe,\nand that there must be an invisible order of things (Avyakta) which will\nremain and possess energy when the present system has passed away. It\nis, moreover, very closely connected with the present system, inasmuch\nas this may be looked upon as come into being through its means\". The\nitalics are mine. Unseen Universe, p. 157.\n\n[22] Emanation of Divinity.\n\n[23] Or Buddhi\u2014the Intellect. This is also called Mahat\u2014the Great one.\nIt is the substance or essence by which the soul obtains a knowledge of\nexternal things.\u2014T.\n\n[24] Ahankara is the substance or ens connected with thought Buddhi, in\nwhich consciousness inheres. It is the Mid-stuff of Prof. Clifford,\nassumed as the original ground of our being i.e. of all formal being.\u2014T.\n\n[25] Connected successively with goodness, passion and foulness.\u2014T.\n\n[26] Ahankara relating to foulness.\n\n[27] Cardinal Point, Wind, Sun, Pracheta [regent of water], Acwini\nKumara, Fire, Indra, Upendra, Krishna, Mitra, and Praj\u0101pati.\u2014T.\n\n[28] \"Mind\" says Maudesley in Physiology of mind \"used in the sense of\nsubstance or essence, and brain used in the sense of organ of mental\nfunction, are, at bottom, names of the same substance\". In the system of\nKapila, which the author follows, everything connected in function with\nsensuous objects, is as material as the objects themselves, being\nequally an emanation from Prakriti\u2014T.\n\n[29] As Hiranyagarbha.\u2014T.\n\n[30] Lit. the Great one\u2014so consciousness or egoism is styled.\u2014T.\n\n[31] Vide ante.\u2014T.\n\n[32] The three gunas\u2014generally translated qualities,\u2014but more properly\nmodes or principles\u2014have a physical as well as a moral significance in\nthe sacred literature of the Hindus. \"They are not mere accidents of\nnature, but are of its essence and enter into its composition\". Davis'\nHindu Philosophy.\u2014T.\n\n[33] Vide ante.\u2014T.\n\n[34] This is an appellation of Vishnu, meaning, he who is worshipped.\nThis Purana as the locus classicus of the Vaishnavas, recognises Vishnu\nas in one the Greater and the Destroyer, without assigning the function\nof destruction to Siva.\u2014T.\n\n[35] The hundred-hooded serpent, Sesha or Ananta, also conceived as a\nform of Vishnu himself.\u2014T.\n\n[36] The acts of human beings, etc., are also his property.\n\n[37] A nimesha is the twinkling of an eye.\n\n[38] Dw\u0101para and Kali.\n\n[39] The division of the Yugas.\n\n[40] A generic name of the Progenitors of mankind.\n\n[41] I fail to perceive the sense of this, unless it meant as they have\nbeen created aforetime.\u2014T.\n\n[42] Lacs.\n\n[43] One million.\n\n[44] Ten millions.\n\n[45] Manwantaras.\n\n[46] Extending over as many Manwantaras.\n\n[47] Persons practising a certain process entitled Yoga.\n\n[48] The time of creation.\n\n[49] A divine personage sprung from Brahm\u0101.\u2014T.\n\n[50] A name of Vishnu.\u2014T.\n\n[51] This term, a common appellation of Krishna, is derived variously.\nGo\u2014language [the language of the Vedas] and vinda\u2014who knows; or\ngo\u2014heaven or a cow, and vid\u2014to obtain,\u2014by whom heaven is obtained, or\nwho obtains felicity by protecting kine.\u2014T.\n\n[52] Madhava being one of the names of Krishna, Madhavi means related to\nMadhava.\u2014T\n\n[53] Oblation into fire with the utterence of Vashata.\u2014T.\n\n[54] The utterence of Om.\u2014T,\n\n[55] Another appellation of Krishna, from the root, hri\u2014to take or\nseize. Hari possibly means he that takes men's hearts.\u2014T.\n\n[56] i.e. belonging to the Sama Veda, which used to be sung.\u2014T.\n\n[57] An appellation of Krishna, derived from Ka\u2014Brahm\u0101, and ica\u2014Siva and\nva\u2014who goes\u2014i.e. one that goes before Brahm\u0101 and Siva, or from\nKesa\u2014hair, and va\u2014who possesses\u2014fair-haired.\u2014T.\n\n[58] Sacrificial stake.\n\n[59] Hymns of the Rig Veda.\u2014T.\n\n[60] Hindu scriptures are broadly divided into (1) Sruti\u2014audition; and\n(2) Smriti\u2014reminiscence. The former corresponds to the Christian\nRevelation, and the other is tradition.\u2014T.\n\n[61] This approaches wonderfully the theory of Spontaneous creation,\nwhich is accepted by the out-and-out apostles of Modern Science\u2014The most\nuncompromising advocates of Evolution could not outdo the Hindu sage of\nyore, in formulating their faith in (to give a Spencerian turn to the\nexpression) the unknowable force, which, unintelligent itself, brings\nabout this wonderful system of things instinct with infinite wisdom and\nlove! Queer, however, would the classification read,\u2014Par\u0101\u00e7ara, Darwin,\nSpencer, Huxley, Heckel, Tyndall, etc.\u2014T.\n\n[62] Ancestral manes.\n\n[63] Tamas brings about love of one's own person, etc., moha produces a\nsense of authority over offspring, etc. mahamoha generates desire of\nsensual gratification, tamisra causes anger on any impediment coming in\nthe way of enjoyment, and through andhatamisra one is led to conserve\nhealth and the good things of life.\u2014T.\n\n[64] Lit. the stream of beings living according to nature.\u2014T.\n\n[65] Some of these are physical, such as leprosy, deafness, blindness,\ninertia, dumbness, smellessness, impotence; some are mental and moral.\nIt is, however, difficult for us of these times to see how beasts, &c.\nare more subject to these evils than human beings. The author may\npossibly have a meaning of his own, which, in the absence of adequate\ncommentary, we fail to arrive at.\u2014T.\n\n[66] The stream of being, tending upwards.\u2014T.\n\n[67] Lit. soul-satisfying.\u2014T.\n\n[68] The first circumstance, remarks the commentator, is owing to the\npresence, the next, to that of passion.\u2014T.\n\n[69] Lit. the creation of the elements.\n\n[70] i.e. pertaining to Indriyas\u2014the organ of sense.\n\n[71] From Prakriti\u2014nature.\n\n[72] Creation of the gods.\n\n[73] An order of deities.\n\n[74] i.e. relating to the excited condition of anything.\n\n[75] This passage is very obscure. It is not clear how acts, whether\nfair or foul or indifferent, can apply to immobile objects, the very\nstatement of whose name carries with it a negation of movement.\u2014T.\n\n[76] In Sanskrit tamas means darkness, along with the principle of\nfoulness.\n\n[77] Meaning, going before twilight.\n\n[78] From Raksha\u2014protect.\n\n[79] From the verb ha leave.\n\n[80] Serpents.\n\n[81] Serpents.\n\n[82] A fabulous animal, having eight legs, inhabiting the snowy\nmountainous regions.\u2014T.\n\n[83] Bos Gavus.\n\n[84] A species of deer.\n\n[85] i.e. belonging to village.\u2014T.\n\n[86] The most sacred hymn in all the Vedas, in praise of the Sun, as\nrepresenting the Supreme Sun of the spiritual Universe.\u2014T.\n\n[87] Hymns of the Rig-Veda.\n\n[88] A kind of sacrifice.\n\n[89] A division of the Sama Veda, so named.\n\n[90] A sacrifice.\n\n[91] A division of the Vedas.\n\n[92] Song of the Sama Veda.\n\n[93] A part of the Sama Ved. Vrihat means great.\n\n[94] A metre of the Sama Veda.\n\n[95] Songs of the Sama Veda.\n\n[96] A kind of Sacrifice.\n\n[97] A kind of Sacrifice.\n\n[98] Inferior spectres reveling in the morally foul and the physically\nfilthy.\u2014T.\n\n[99] Horse-hipped beings.\n\n[100] Horse-faced beings.\n\n[101] A profound view, in imaginative vesture, of Heredity. The Author\nimparts a comprehensiveness and sublimity to the doctrine which is\nunsurpassed\u2014T.\n\n[102] A little liberty has been indulged in translating this sentence,\nat the construction of the original is involved and complicated.\u2014T.\n\n[103] subject to duality, i.e. came under the Law of Relativity, in the\nsense of Professor Bain. See Senses and Intellect.\n\n[104] Rice of various kinds; of which eight only are enumerated by the\nauthorities.\n\n[105] A medicinal plant, and perfume, Panicum Italicum.\n\n[106] A species of grain eaten by the lower people Paspalum Kora.\n\n[107] A sort of panic, P. miliaceum.\n\n[108] A sort of kidney bean:\u2014phaseolus radiatus.\n\n[109] Phaseolus mungo.\n\n[110] A sort of pulse or lentil\u2014Eroum Hirsutum; cassia alata.\n\n[111] Dalichos biflorus.\n\n[112] Cytius cajan.\n\n[113] From gr\u0101ma\u2014village.\n\n[114] From aranya\u2014wood.\n\n[115] Panicum mantacium. Also P. coloumn.\n\n[116] Wild sessamum.\n\n[117] Coix barbata.\n\n[118] A fruit.\n\n[119] i.e. the Wind-god.\n\n[120] Ambrosia.\n\n[121] A formula, embodying the name of V\u0101sudeva.\n\n[122] viz. the upper, middle, and nether regions.\n\n[123] Mildness\n\n[124] Insolence\n\n[125] Meek.\n\n[126] Wild.\n\n[127] White.\n\n[128] Dark.\n\n[129] Having an hundred forms.\n\n[130] Sacrifice.\n\n[131] Gift in sacrifice to Brahmanas.\n\n[132] Veneration\n\n[133] The goddess of wealth.\n\n[134] Patience.\n\n[135] Satisfaction.\n\n[136] Nourishment.\n\n[137] Intelligence.\n\n[138] Act.\n\n[139] Intellect.\n\n[140] Bashfulness.\n\n[141] Body.\n\n[142] Success.\n\n[143] Fame.\n\n[144] Righteousness.\n\n[145] Renown.\n\n[146] Chaste.\n\n[147] Birth.\n\n[148] Memory.\n\n[149] Gratification.\n\n[150] Forgiveness.\n\n[151] Reverence.\n\n[152] Good-natured.\n\n[153] Energy.\n\n[154] This and the last are words uttered while one is offering\noblations.\n\n[155] Sexual desire.\n\n[156] Lakshmi.\n\n[157] Pride.\n\n[158] Restraint.\n\n[159] Satisfaction.\n\n[160] Contentment.\n\n[161] Nourishment.\n\n[162] Greed.\n\n[163] Intellect.\n\n[164] Knowledge.\n\n[165] Action.\n\n[166] Punishment.\n\n[167] Justice.\n\n[168] Humility.\n\n[169] Intellect.\n\n[170] Apprehension.\n\n[171] Body.\n\n[172] Exertion.\n\n[173] Felicity.\n\n[174] Fame.\n\n[175] Cheerfulness.\n\n[176] Malice.\n\n[177] Unrighteousness.\n\n[178] Falsehood\n\n[179] Wickedness.\n\n[180] Fear.\n\n[181] Hell.\n\n[182] Illusion.\n\n[183] Pain.\n\n[184] Death.\n\n[185] Tapa\u2014lit. heat\u2014here means the three kinds of pain,\u2014natural,\nsupernatural and that coming from spirits. The word tapa for pain refers\nto the physical phenomenon accompanying all pain\u2014namely, heat in the\npart affected. And physical pain in any part of the body is invariably\nfound to be accompanied with heat at that locality.\u2014T\n\n[186] Misery.\n\n[187] Disease.\n\n[188] Decrepitude.\n\n[189] Grief.\n\n[190] Thirst.\n\n[191] Anger.\n\n[192] The reader will readily perceive that all this is allegorical,\nalthough the allegory is by no means on all fours. The entire fabric, it\nmay truly be said, of Hinduism is upreared upon an allegorical\nfoundation; but the allegory having been missed, it has degenerated\nitself into a system of degrading superstition.\u2014T.\n\n[193] Clarified butter as offered in oblations to fire with cakes of\nground barley meal that have been well steeped in it.\u2014T.\n\n[194] The room opposite to that which contains the materials for an\noblation and in which the family and friends of the sacrifice\nassemble.\u2014T.\n\n[195] An oblong with quadrangular sides.\n\n[196] A sacrificial stake.\n\n[197] The hymns of the Sama Veda.\n\n[198] A division of time.\n\n[199] Wife of Yama.\n\n[200] Time taken up by the twinkling of an eye.\n\n[201] A kind of celestial tree.\n\n[202] Ten thousand.\n\n[203] A designation of Om, for which see before.\n\n[204] Lit.\u2014celestial saints\u2014an order of saints.\n\n[205] The preceptor of the deities.\n\n[206] Lit three-eyed\u2014a name of Siva.\n\n[207] Suns keeping company with the Sun proper, who presides over them.\n\n[208] The bow, or the Trident of Siva.\n\n[209] The Wind-god.\n\n[210] Himansu\u2014name of the Moon.\n\n[211] The Esculapius of the Hindus.\n\n[212] A vessel so named.\n\n[213] A hymn of the Rig Veda.\n\n[214] A scimitar\u2014a sacrificial knife.\n\n[215] Lit.\u2014the performer of an hundred sacrifices. It is a name of\nIndra.\n\n[216] Another name of Vishnu.\n\n[217] The genius of ill-luck,\n\n[218] According to the commentator this distinction is derived from the\nVedas. The first class or Agnishwattas consists of those householders\nwho when alive, did not offer burnt sacrifices; the second of those who\npresented oblations with fire.\n\n[219] The other wife of the king.\n\n[220] Contact with the universe\u2014meaning who is not restricted by its\nboundaries.\n\n[221] The material universe.\n\n[222] Brahm\u0101 the creator.\n\n[223] Manu.\n\n[224] Receiving oblations Indra pours rains by which harvest grows and\nupon which the world lives.\u2014T.\n\n[225] Another text reads Vivardhita, meaning\u2014And they were thenceforth\npiled upon one another.\n\n[226] A class of deities to whom daily offerings are to be made.\n\n[227] Are the personifications of Vedic rites and prayers.\n\n[228] The milky way.\n\n[229] The three kinds of affliction referred to in the Sankhya\nPhilosophy, internal, bodily or mental affliction. External, such as\ninjuries received from men or animals. Superhuman\u2014such as miseries\ninflicted by gods, or through some supernatural agency.\n\n[230] There is another reading which has been translated by Wilson. \"The\nmighty-armed and Valiant Taraka\".\n\n[231] i.e. Those who obtain this highest knowledge regarding the\ncondition of Brahma are freed from future births i.e. they are not\nrequired any more to go through the cycle of births.\n\n[232] This lake is still to be seen near Ajmere.\n\n[233] Markandeya and Vayu Puranas have Kamya as the name of the daughter\nof Kardama. Wilson has adopted this name.\n\n[234] He is the great serpent upon which Vishnu rests during the\nintervals of divine creations. And the world is supported on his\nthousand heads.\n\n[235] There is another reading Vastu Vastatmakan kuta: which when\ntranslated stands as \"Whence they can be considered as essentially the\nsame with the either\".\n\n[236] This is Prakriti or supreme nature.\n\n[237] There is another reading Pradhana purushattakam qualifying the\nuniverse i.e. universe consisting of inert nature and soul.\n\n[238] The three naves are the three portions of the day namely, morning,\nnoon and night; the five spokes are the five cyclic years and the six\nperipheries are the six seasons.\n\n[239] It is a vedic verse in the shape of a short prayer to the sun.\n\n[240] (a) The Saura containing the sun's passage through a sign of\n    zodiac; (b) Chandra containing thirty lunations; (c) Savana\n    containing thirty days of sunrise and sunset; (d) Nakshatra or the\n    moon's revolution through the twenty-eight lunar mansions.\n\n[241] That is performing the expiatory rites for their master.\n\n[242] Therein another reading Agnisoma Bhutaya which professor Wilson\nhas adopted i.e., who as fire and the moon.\n\n[243] These are the subsidiary portion of the Vedas\u2014namely (a) Siksha,\nrules for reciting prayers (b) Kalpa, ritual (c) Vyakarana, (grammar)\n(d) Nerukta, glossary (e) Chandas, metre (f) Voytish, astronomy.\n\n[244] The third Muhurtta about two hours before sunrise.\n\n[245] The mundane egg floating on the water at creation, of that metal,\nor similar colour from which the deity issued according to some legends;\ni.e. he should treat him with all reverence.\n\n[246] The Br\u0101hmans here are classed into Trinachiketa, Trimadhu and\nTrisuparna. The first is so called from reciting three Anuvakas of the\nKatha-Ka branch of the Yajur-veda, beginning with the term Trinachiketa\n&c.; the second from three Anuvakas of the Sama Veda\nbeginning Madhuvata; and the third from a similar portion commencing\nBrahmavan namami.\n\n[247] There is some difference between veda vit and Srotya\u2014The first\nstudies the Vedas only and the second practises the rites thereof.\n\n[248] Yogi is one who practices strictest penances.\n\n[249] A chanter of the principal Sama-veda. Portions of it contained in\nthe Aranyaka are called the Jyestha \u2018elder' or principal Saman.\n\n[250] It is a ceremony which comprehends offerings to both paternal and\nmaternal ancestors or ancestors in general.\n\n[251] Havishya i.e. offerings made of rice or other grains with\nclarified butter.\n\n[252] The expression Gavya literally means all that is derived from cow.\nBut being associated with flesh readers may mistake it for the flesh of\na cow. Though the sacrifice of a cow or calf formed part of the ancient\nSr\u0101ddha it is proscribed in the present age. So it must mean here milk\nor any preparation of it.\n\n[253] Eunuch.\n\n[254] One ejected from the society.\n\n[255] A woman in her course.\n\n[256] Sagara is still the name of the Bay of Bengal at the mouth of the\nGanges which is held in great reverence by the Hindus. There is an\nisland there of the same name where there is a pilgrimage of Kapila\nwhere still now takes place an annual fair.\n\n[257] For this the Gang\u0101 is called J\u0101hnavi i.e. issuing from Jahnu.\n\n[258] The word in the text is chakracharina\u2014it means also those\nascetics, who make wherever they arrive in the evening, their homes.\n\n[259] The R\u0101sa dance is danced by men and women holding each other's\nhands going round in a circle singing the airs to what they dance.","title":"A Prose English Translation of Vishnupuranam: (Based on Professor H. H. Wilson's translation.)","tradition":"myth-cosmogony","translated_text":null,"word_count":149933}